Meditations on the holy sacrament of the Lords last Supper Written many years sinceMeditations on the holy sacrament of the Lords last Supper Written many yeares since
Meditations on the holy sacrament of the Lords last Supper Written many years since by Edward Reynolds then fellow of Merton College in Oxford.Meditations on the holy sacrament of the Lords last Supper Written many yeares since by Edvvard Reynolds then fellow of Merton College in Oxford.
Edward Reynolds 1599–1676London: printed by Felix Kyngston for Robert Bostock, 1638
[8], 94, 81-142, 137-240, [4] p. · 60k words · STC 20929A · ESTC S112262
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, we see here what manner of men we ought to be in imitation of these blessed Actions, that we may be conformabler unto the death of Christ. First, as he when he took these elements, did consecrate them unto a holy use, so we when we receive them, should first consecrate our selves with thanksgiving and prayer, unto a holy life. For if not only amongst Christianss but even amongst Heathenst themselves, it hath been by the Law of nature received for a religious custom not to eat their ordinary food without blessing, and prayer, with how much more fervency of prayer should we call upon the name of the Lord, when we take this Cup of salvation, this bread of life, wherein we do not only taste how gracious the Lord is, but do eat and drink the Lord himself. And thereforeu the Church hath both at first and since most devoutly imitated our blessed Saviour in consecrating both these mysteries, and their own souls by thanksgiving and ⟨p. 77⟩prayer, before ever they received the elements from the hands of the Deacons, that so that same pure Wine, that immaculate Blood might be put into purex and untainted vessels, even into sanctified and holy hearts, lest otherwise the wine should be spilt, and the vessels perish. And indeed the Sacrament is ignorantly and fruitlessly received, if we do not therein devote, consecrate, and set apart our selves unto Gods service; for what is a Sacrament, buty a visible oath, wherein we do in consideration of Christs mercies unto us vow eternal allegiance and service unto him against all those powers, and lusts which war against the soul, and to make our members weapons of righteousness unto him?
Secondly, we see here what maner of men wee ought to be in imitation of these blessed Actions, that we may be conformable
unto the death of Christ. First, as he when hee took these elements, did consecrate them unto a holy use, so we when we receive them, should first consecrate our selves with thanksgiving and prayer, unto a holy life. For if not only amongst Christians
themselves, it hath been by the Law of nature receiv'd for a religious custome not to eat their ordinary food without blessing, and prayer, with how much more fervency of prayer should we call upon the name of the Lord, when we take this Cup of salvation, this bread of life, wherein we doe not only taste how gratious the Lord is, but doe eat and drink the Lord himselfe. And therefore
the Church hath both at first and since most devoutly imitated our blessed Saviour in consecrating both these mysteries, and their owne soules by thanksgiving and
⟨p. 77⟩
prayer, before ever they received the elements from the hands of the Deacons, that so that same pure Wine, that immaculate Blood might be put into pure
and untainted vessels, even into sanctified and holy hearts, lest otherwise the wine should be spilt, and the vessells perish. And indeed the Sacrament is ignorantly and fruitlessely received, if we doe not therin devote, consecrate, and set apart our selves unto Gods service; for what is a Sacrament, but
a visible oath, wherin wee doe in consideration of Christs mercies unto us vow eternall alleigeance and service unto him against all those powers, and lusts which warre against the soule, and to make our members weapons of righteousnesse unto him?
s1 Cor. 10. 31. 1 Tim. 4. 4. 5 Non prius. discumbitur quam oratio ad deum praegustetur. Tert. Apolog. c. 39.
tInter epulas ubi bene pre••ri mos ess•t. Li•. lib. 39.
uJustinus Martyr •use explicat in Apolog. 2. et Tertul. cont. Marc. l. 1. c. 23.Iustinus Martyr •use explicat in Apolog. 2. et Tertul. cont. Marc. l. 1. c. 23.
xMath. 9. 17. Vasa purae ad rem divinam. Plaut. in Captiu. Act. 4. sc. 1.
ySacramentum visibile Juramentum. Pareus, in Heb. 6. 17. vid. Aug. ep. 57. Verbum a militari Juramento sump•um. vid. Dempter. s in Rosin. Antiq. l. 10. cap. 3.Sacramentum visibile Iuramentum. Pareus, in Heb. 6. 17. vid. Aug. ep. 57. Verbum a militari Iuramento sump•um. vid. Dempter. s in Rosin. Antiq. l. 10. cap. 3.
Secondly, as Christ brake the bread before he gave it, so must our hearts before they be offered up to God for az reasonable sacrifice, be humbled and bruised with the apprehension of their own demerits, for a Broken aand contrite heart O Lord thou wilt not despise: shall we have adamantine and unbended souls, under the weight of those sins which brake the very Rockb of our salvation, and made the deadc stones of the Temple to rend in sunder? Was his body broken to let out his blood, and shall not our souls be broken to let it in? Was the Head wounded, and shall the Ulcers and Impostumes remain unlanced? ⟨p. 78⟩Would not God in the Law accept of any but pushedp, and dissectedq, and burned sacrificesr? was his Temples built of none but cut and hewed stones, and shall we think to have no Swordt of the Spirit divide us; no Hammeru of the Word break us; none of our dross and stubble burnedx up; none of our fleshy beaten down; none of our oldz man crucified and cut off from us, and yet be still livinga sacrifices, and livingb stones in his Temple? Whence did David ccall on God, but out of the pit and the deep waters, when his bonesd were broken & could not rejoice? Certainly we come unto God, either as unto a Physician, or as to a Judge: we must needs bring souls either full of sores to be cured, or full of sins to be condemned. Again, in that this Rock of ours was broken, we know whither to fly in case of tempest and oppression, even unto the holese of the Rock for succour. To disclaim our own sufficiency, to disavow any confidence in our own strength, to fly from Church treasures and supererogations and to lay hold on him in whom were the treasuresf, the fullnessg of all graceh, of which fullness we all receive; to forsake the private Lamps of the wisest Virgins, the Saints and Angels, which have not light enough to shine into another's house; and to have recourse only unto the Sun of righteousness, the light not of a House, but of the World, who ⟨p. 79⟩enlighteneth every man that cometh into it. Think when thou seest these Elements broken, that even then thou applyest thy lips unto his bleeding wounds, and doest from thence suck salvation. That even then with Thomas thy hand is in his side, from whence thou mayest pluck out those words of life, My God, my God;
Secondly, as Christ brake the bread before he gave it, so must our hearts before they be offered up to God for az reasonable sacrifice, be humbled and bruised with the apprehension of their owne demerits, for a Broken aand contrite heart O Lord thou wilt not despise: shall wee have adamantine and unbended soules, under the weight of those sins which brake the very Rockb of our salvation, and made the deadc stones of the Temple to rend in sunder? Was his body broken to let out his blood, and shall not our soules be broken to let it in? Was the Head wounded, and shall the Ulcers and Impostumes remaine unlanced? ⟨p. 78⟩Would not God in the Law accept of any but pushedp, and dissectedq, and burned sacrificesr? was his Temples built of none but cut and hewed stones, and shall we think to have no Swordt of the Spirit divide us; no Hammeru of the Word break us; none of our drosse and stubble burnedx up; none of our fleshy beaten downe; none of our oldz man crucified and cut off from us, and yet be still livinga sacrifices, and livingb
that even then thou seest in each wound a mouth open, and in that mouth the blood, as a visiblei prayer to intercede with God the Father for thee, and to solicit him with stronger cries for salvation, than did Abel's for revenge. Let not any sins, though never so bloody, so numberless, debtor thee from this precious Fountain. If it be the glory of Christs blood to wash away sin, then is it his greatest glory to wash away the greatest sins. Thy sin indeed is the object of Gods hate, but the misery which sin brings upon thee is the object of his pity. O when a poor distressed soul, that for many years together hath securely weltered in a sink of numberless and noisome lusts, and hath even been environed with a Hell of wickedness, shall at last, having received a wound from the sword of Gods Spirit, an eye to see, and a heart to feel, and tremble at the terrors of •ods judgements, shall then I say fly out of himself, smite upon his thig•, cast away his rags, crouch and crawl unto the throne of grace, solicit Gods mercy with ⟨p. 80⟩strong cries for one drop of that blood which is never cast away, when poured into sinful and sorrowful souls, how think we will the bowels of Christ turn within him? How will he hasten to meet such an humbled soul? to embrace him in those arms which were stretched on the Cross for him, and to open unto him that inexhausted Fountain, which even delighteth to mix it •elfe with the tears of sinners? Certainly, if it were possible for any one of Christs wounds to be more precious than the rest, even that should be opened wide, and poured out into the soul of such a penitent. Yea, if it might possibly be, that the sins of all the World could be even thronged into the conscience of one man, and the whole guilt of them made proper and personal unto him, yet if such a man could be brought to sue for grace in the mediation of Christs broken body, there would thence issue balm enough to cure, blood enough to wash and to drown them all. Only let not us sin, because grace abounds; let not us make work for the blood of Christ, and go about by crimson and presumptuous sins, as it were to pose Gods mercy. The blood of Christ, if spilt and trampled under foot, will certainly cry so much louder than Abel's for vengeance, by how much it is the more precious. It may be as well upon us, as in us.
that even then thou seest in each wound a mouth open, and in that mouth the blood, as a visiblei prayer to intercede with God the Father for thee, and to solicite him with stronger cries for salvation, than did Abels for revenge. Let not any sins, though never so bloody, so numberlesse, deterre thee from this pretious Fountaine. If it be the glory of Christs blood to wash away sinne, then is it his greatest glory to wash away the greatest sins. Thy sinne indeed is the object of Gods hate, but the misery which sinne brings upon thee is the object of his pitty. O when a poore distressed soule, that for many yeares together hath securely weltered in a sinck of numberlesse and noisome lusts, and hath even beene environed with a Hell of wickednesse, shall at last, having received a wound from the sword of Gods Spirit, an eye to see, and a heart to feele, and tremble at the terrors of •ods judgements, shall then I say flie out of himselfe, smite upon his thig•, cast away his rags, crouch and crawle unto the throne of grace, solicite Gods mercy with ⟨p. 80⟩strong cries for one drop of that blood which is never cast away, when powred into sinfull and sorrowfull soules, how think we will the bowels of Christ turne within him? How will he hasten to meet such an humbled soule? to embrace him in those armes which were stretched on the Crosse for him, and to open unto him that inexhausted Fountaine, which even delighteth to mix it •elfe with the teares of sinners? Certainly, if it were possible for any one of Christs wounds to be more pretious than the rest, even that should be opened wide, and powred out into the soule of such a penitent. Yea, if it might possibly be, that the sins of all the World could be even throng'd into the conscience of one man, and the whole guilt of them made proper and personall unto him, yet if such a man could bee brought to sue for grace in the mediation of Christs broken body, there would thence issue balme enough to cure, blood enough to wash and to drowne them all. Only let not us sin, because grace abounds; let not us make work for the blood of Christ, and go about by crimson and presumptuous sins, as it were to pose Gods mercy. The blood of Christ, if spilt and trampled under foot, will certainly cry so much lowder than Abels for vengeance, by how much it is the more pretious. It may be as well upon us, as in us.
As the virtue and benefit of Christs blood is in those that embrace ⟨p. 81⟩it unto life and happiness, so is the guilt of it upon those that despise it unto wretchedness and condemnation.
As the vertue and benefit of Christs blood is in those that imbrace ⟨p. 81⟩it unto life and happinesse, so is the guilt of it upon those that despise it unto wretchednesse and condemnation.
Thirdly, in that Christ gave and delivered these mysteries unto the Church▪ we likewise must learn not to engross our selves, or our own gifts, but freely to dedicate them all unto the honour of that God and benefit of that Church, unto which he gave both himself and them. Even nature hath made men to stand in need of each other, and therefore hath imprinted in them a naturala inclination unto fellowship, and society, in one common City: by Christ we are all made of one Cityb, of one household, yea, of one Church, of one Templec. He hath made us membersd of one body, animated by onee and the same Spirit; stonesf of one entire building, united on one and the same foundationg; branchesh of one undivided stock, quickenedi by one and the same root, and therefore requires from us all a mutual support, succour, sustentation, and nourishment, of each other a kind of traffic, and continual intelligence from part to part; a union of members by the supply of nervesk and joints, that so each may be serviceable unto the whole. The eye seeth not for it self, but for the body; and therefore if the eyel be simple, the whole body is full of light, for the light of the body is the eye. Nay, God in each creature imprinteth a love of community ⟨p. 82⟩(which is that whereby one thing doth as it were bestow it self on another) far above the private and domestic love, whereby it labours the preservation and advancement of it self: from which general charity and feeling of communion it comes to pass, that if by any casualty the whole body of the Universe be like to suffer any rupture or deformity (as in the danger of a vacuum, which is the contumely of nature) each particular creature is taught to relinquish his own natural motion, and to prevent the public reproach, even by forsaking and forgetting of themselves. Agreeable unto which noble impress of nature was that Heroical resolution of Pompey, when the safety of his country depended on an expedition dangerous to his own particular: It nis not (said he) necessary for me to live, It is necessary that I go. And more honourable that of •odrus to dedicate his own life as a sacrifice for his Countries victory: But yet more honourable that of the blessed Apostleo I count not my life dear unto my self, that I may finish the Ministry which I have received of the Lord:
Thirdly, in that Christ gave and delivered these mysteries unto the Church▪ we likewise must learne not to ingrosse our selves, or our owne gifts, but freely to dedicate them all unto the honour of that God and benefit of that Church, unto which he gave both himselfe and them. Even nature hath made men to stand in need of each other, and therefore hath imprinted in them a naturalla inclination unto fellowship, and society, in one common City: by Christ we are all made of one Cityb, of one houshold, yea, of one Church, of one Templec. He hath made us membersd of one body, animated by onee and the same Spirit; stonesf of one entire building, united on one and the same foundationg; branchesh of one undivided stock, quicknedi by one and the same root, and therefore requires from us all a mutuall support, succour, sustentation, and nourishment, of each other a kind of trafique, and continuall intelligence from part to part; a union of members by the supply of nervesk and joynts, that so each may be serviceable unto the whole. The eye seeth not for it self, but for the body; and therefore if the eyel be simple, the whole body is full of light, for the light of the body is the eye. Nay, God in each creature imprinteth a love of community ⟨p. 82⟩(which is that whereby one thing doth as it were bestow it selfe on another) farre above the private and domestick love, whereby it labours the preservation and advancement of it selfe: from which generall charity and feeling of communion it comes to passe, that if by any casualty the whole body of the Universe be like to suffer any rupture or deformity (as in the danger of a vacuum, which is the cōtumely of nature) each particular creature is taught to relinquish his owne naturall motion, and to prevent the publike reproach, even by forsaking and forgetting of themselves. Agreeable unto which noble impresse of nature was that Heroicall resolution of Pompey, when the safety of his countrey depended on an expedition dangerous to his own particular: It
But lastly, most admirable was that of the same blessed Paul pand Mosesq, whose feeling of Community transported them not only beyond the fear, but even into a conditional desire of their own destruction. In mans first Creation what was that great endowment ofr original ⟨p. 83⟩righteousness, but such a harmony of all mans faculties, as that there was no Schism in the Body, no part unsubordinated, or unjointed from the rest, but did each conspire with other unto the service of the whole, and with the whole unto the service of God? and what was the immediate effect of that great fall of man, but the breaking, ands unjointing of his faculties, the rebellion of his members each towards other, whereby every faculty seeketh the satisfaction of it self, without any respect unto the Common Good? And as it bred in man an Enmity to himself, so to his neighbour likewise. So long as Adam remained upright, his judgement of Eve was a judgement of unity,u Bone of bone, no sooner comes sin but we hear him upbraid God with thex woman that thou gavest me, terms of dislike and enmity. For the removal whereof we must imitate this great example of Christ our head, whose sufferings are not only our merit but oury example, who denying himself, his own naturalz will, and life, bestowed himself on us, that we likewise might nota seek every man his own, but every man the good of another,b bestowing our selves on the service and benefit of the Church, and soc grow up and be built up together in love which is thed concinnation, or perfecting of the Saints.
But lastly, most admirable was that of the same blessed Paul pand Mosesq, whose feeling of Community transported them not only beyond the feare, but even into a conditionall desire of their owne destruction. In mans first Creation what was that great endowment ofr originall ⟨p. 83⟩righteousnesse, but such a harmony of all mans faculties, as that there was no Schisme in the Body, no part unsubordinated, or unjoynted from the rest, but did each conspire with other unto the service of the whole, and with the whole unto the service of God? and what was the immediate effect of that great fall of man, but the breaking, ands unjoynting of his faculties, the rebellion of his members each towards other, whereby every faculty seeketh the satisfaction of it selfe, without any respect unto the Common Good? And as it bred in man an Enmity to himselfe, so to his neighbour likewise. So long as Adam remained upright, his judgement of Evah was a judgement of unity,u Bone of bone, no sooner comes sinne but we heare him upbraid God with thex woman that thou gavest mee, termes of dislike and enmity. For the removall whereof wee must imitate this great example of Christ our head, whose sufferings are not only our merit but oury example, who denying himselfe, his owne naturallz will, and life, bestowed himselfe on us, that we likewise might nota seek every man his owne, but every man the good of another,b bestowing our selves on the service and benefit of the Church, and soc grow up and bee built up together in love which is the
sZeemannus de Dei Imagine in▪ Hos•. c. 5. [Greek or Hebrew]. Vide Arist. Ethic. l. 3. c. 12. [Greek or Hebrew]. Vide Arist. Eth. l. 1. cap. 13.Zeemannus de Dei Imagine in▪ Hos•. c. 5. 〈non-Latin alphabet〉. Vide Arist. Ethic. l. 3. c. 12. 〈non-Latin alphabet〉. Vide Arist. Eth. l. 1. cap. 13.
Secondly, in that Christ gave this Sacrament, ⟨p. 84⟩and did thereby testify his most willing obedience unto a cursed death, we likewise should in all our respects back unto him, break through all obstacles of self-love, or any temptations of Satan, and the world, and though contrary to the bent of our own desires, to the propension of our own corrupt hearts, most willingly render our obedience unto him, and make him the Lord of all our thoughts. First for our understandings, we should offer them as free and voluntary sacrifices, ready not only to yield unto truth out of constraint, but out of willingness and love to embrace it, not only for the evidence, but for the Authorl, and goodness of it, and thus to resign our judgements into Gods hands to be (though never so much against its own natural and carnal prejudices) informed and captivated unto all kind of saving knowledge, even to the extirpating of all those presumptions, prepossessions, and principles of corruption which use tom smother and adulterate divine truth; for there is naturally in the minds of men, (though otherwise eagerly pursuing knowledge) a kind of dread and shrinking from the evidence of divine truths, (as each faculty avoideth too excellent an object) a voluntary andn affected ignorance, lesto knowing the truth they should cease to hate it; a faculty of making doubts touching the meaning and extent of ⟨p. 85⟩such truths, whose evidence would cross the corruptions of our practice, and then a framing of arguments and presumptions for that part which is most favourable and flattering unto nature, a certain privatec prejudice against the lustre of the most strict and practical principles, a humour of cavilling and disputing dabout those parts of Gods will, which bring with them a more strait obligation on the conscience, a withdrawing the thoughts from acquainting themselves with the more spiritual parts of divine truth under pretence of more important employments, about scholastical and sublime speculations. All which do evidently prove, that there is not in the understanding that willingness, to give up it self unto God, which there was in Christ to bestow himself unto us.
Secondly, in that Christ gave this Sacrament, ⟨p. 84⟩and did thereby testifie his most willing obedience unto a cursed death, we likewise should in all our respects back unto him, break through all obstacles of selfe-love, or any temptations of Satan, and the world, and though contrary to the bent of our owne desires, to the propension of our owne corrupt hearts, most willingly render our obedience unto him, and make him the Lord of all our thoughts. First for our understandings, we should offer them as free and voluntary sacrifices, ready not only to yeeld unto truth out of constraint, but out of willingnesse and love to embrace it, not only for the evidence, but for the Authorl, and goodnesse of it, and thus to resigne our judgements into Gods hands to be (though never so much against its owne naturall and carnall prejudices) inform'd and captivated unto all kind of saving knowledge, even to the extirpating of all those presumptions, prepossessions, and principles of corruption which use tom smother and adulterate divine truth; for there is naturally in the mindes of men, (though otherwise eagerly pursuing knowledge) a kind of dread and shrinking from the evidence of divine truthes, (as each facultie avoydeth too excellent an object) a voluntary andn affected ignorance, lesto knowing the truth they should cease to hate it; a facultie of making doubts touching the meaning and extent of ⟨p. 85⟩such truths, whose evidence would crosse the corruptions of our practice, and then a frameing of arguments and presumptions for that part which is most favourable and flattering unto nature, a certaine privatec prejudice against the lustre of the most strict and practicall principles, a humour of cavilling and disputing dabout those parts of Gods will, which bring with thē a more strait obligation on the conscience, a withdrawing the thoughts from acquainting themselves with the more spirituall parts of divine truth under pretence of more important imployments, about scholasticall and sublime speculations. All which do evidently prove, that there is not in the understanding that willingnesse, to give up it selfe unto God, which there was in Christ to bestow himselfe unto us.
lTertul. de paenit. cap. 4.
m[Greek or Hebrew]. Arist. Eth. l. 6.〈non-Latin alphabet〉. Arist. Eth. l. 6.
n[Greek or Hebrew]. Arist. Eth. l. 3. cap. 1. 2 Pet. 2. 5.〈non-Latin alphabet〉. Arist. Eth. l. 3. cap. 1. 2 Pet. 2. 5.
Secondly for our wills and affections, we should be ready to cross & bend them against all the noise of corrupt delights, to cut out our right eye, our right hand, to be crucified to the world, to be disposed of by Gods providence cheerfully in any course whether of passive obedience to have a mind submittinge unto it, & rejoicingf in it; or of active obedience to obey him contrary to the stream, & current of our natural desires, though it be to offerg unto him our Isaac, our closest and choicest affection, though to shake of the child that hangethh about our neck, to stop ⟨p. 86⟩our ear to the voice of her that bare us, to throw the wife out of our bosom, when they shall tempt us to neglect God, to spit out the sweetest sin that lies under our tongue, briefly to take under Christs banners the Roman goath to go and do where and whatsoever our great Captain commanded, neither for fear of death or dread of enemy to forsake service, or resign weapon till death shall extort it.
Secondly for our wills and affections, wee should be ready to crosse & bend them against all the noyse of corrupt delights, to cut out our right eye, our right hand, to be crucified to the world, to be disposed of by Gods providence cheerfully in any course whether of passive obedience to have a minde submitinge unto it, & rejoyceingf in it; or of active obedience to obey him contrary to the streame, & current of our naturall desires, though it be to offerg unto him our Isaack, our closest and choysest affection, though to shake of the child that hangethh about our neck, to stop ⟨p. 86⟩our eare to the voice of her that bare us, to throw the wife out of our bosome, when they shall tempt us to neglect God, to spit out the sweetest sinne that lies under our tongue, briefly to take under Christs banners the Roman goath to goe and doe where and whatsoever our great Captaine commanded, neither for feare of death or dread of enemy to forsake service, or resigne weapon till death shall extort it.
eQui perspicit apud te paratam fuisse virtutem, reddet pro virtute merc•dem. Cyprian de mortal.
fVide Tertul. Apol. c. 49.
gQuid faceres si filium jubereris occidere? Cyprian. de mortal.
hLicet parvulus ex collo pendeat nepos, &c. Hieron. ad Heliodorum.
g[Greek or Hebrew]. Vid. Brisson. de formulis lib. 4. & Justin Martyr. Apolog. 2.〈non-Latin alphabet〉. Vid. Brisson. de formulis lib. 4. & Iustin Martyr. Apolog. 2.
Lastly, in that Christ gave his Sacrament, and therein himself, the Authorh and finisher of our salvation, we learn how to esteem of our salvation, namely as of a free and unmerited gifti. Christ was sold by Judas, but he was given by God, and that in the absolute nature of a gift, without so much as suit or request on our part for him. True it is that if man had persisted in the state of his created integrity, he might after an improper manner be said to have merited the glory which he was after to enjoy, in as much as he was to obtain it in the virtue of those legal operations, unto which he was by the abilities of his own nature, without the special influence of a supernatural infused grace, fitted and disposed; though even this was not fromk the dignity and value of our work, but from the indulgence of almighty God, who would set no higher price on that glory which he proposed unto man for the object of ⟨p. 87⟩his desires, and reward of his works: fork if we go exactly unto the first rule of justice, unqualified with clemency and bounty, it could not possibly be that God should be bound to requite our labours with eternal bliss, there being so vast a disproportionl between the fruition of God an infinite Good, and any the most excellent, yet still limited operation of the creature. For as water in its own nature riseth no farther than the spring whence it first issueth: so the endeavours of nature, could never have raised man (without a mixture of Gods mercy) unto an higher degree of happiness, than should have been proportionable to the quality of his work. But now having in Adam utterly disabled our selves to pay that small price, at which God was pleased to rate our glorym, all those who are restored thereunto again, must acknowledge both it, and Christ the purchaser of it, as a free gift of almighty God, by them so far undeserved, as he was, before the promise unknown and unexpected. If it be here demanded how salvation can be said to be freely given us, when on our part there is a condition required, for the work whereby we obtain life, is not quiten taken away but only altered; before it was a legal work, now an evangelical; before it was an obedience to the Law, now a belief in the promise; before ceat not lest you die, nowd eat and you ⟨p. 88⟩shalt live:
Lastly, in that Christ gave his Sacrament, and therin himselfe, the Authorh and finisher of our salvation, we learne how to esteeme of our salvation, namely as of a free and unmeritted gifti. Christ was sold by Iudas, but he was given by God, and that in the absolute nature of a gift, without so much as suit or request on our part for him. True it is that if man had persisted in the state of his created integrity, he might after an improper manner bee said to have meritted the glory which he was after to enjoy, in as much as he was to obtaine it in the vertue of those legall operations, unto which he was by the habilities of his owne nature, without the speciall influence of a supernaturall infused grace, fitted and dispos'd; though even this was not fromk the dignity and value of our work, but from the indulgence of almighty God, who would set no higher price on that glory which he propos'd unto man for the object of ⟨p. 87⟩his desires, and reward of his works: fork if we go exactly unto the first rule of justice, unqualified with clemency and bounty, it could not possibly be that God should be bound to requite our labours with eternall blisse, there being so vast a disproportionl between the fruition of God an infinite Good, and any the most excellent, yet still limited operation of the creature. For as water in its owne nature riseth no farther than the spring whence it first issueth: so the endeavours of nature, could never have raisd man (without a mixture of Gods mercy) unto an higher degree of happinesse, than should have been proportionable to the quality of his work. But now having in Adam utterly disabled our selves to pay that small price, at which God was pleased to rate our glorym, all those who are restored thereunto againe, must acknowledge both it, and Christ the purchaser of it, as a free gift of almighty God, by them so farre undeserved, as hee was, before the promise unknowne and unexpected. If it bee here demanded how salvation can be said to be freely given us, when on our part there is a condition requir'd, for the work whereby we obtaine life, is not quiten
hH•b. 12. 2.
iDeus cogitavit salutem qua redempti sumus, Judas cogitavit Pretium, &c. Aug. Tom. 9. Tract. 7. in Ep. 1. Joh.Deus cogitavit salutem qua redempti sumus, Iudas cogitavit Pretium, &c. Aug. Tom. 9. Tract. 7. in Ep. 1. Ioh.
kHabemus nos aliquid Dei sed ab ipso non à nobis, sed ex gratiâ ipsius, non ex nostrâ proprietate Tertul. Cont. Hermogi. c. §.
kVid: Hooker Eccl. policy. l. 1. sect. 11.Vid: Hooker Eccl. policie. l. 1. sect. 11.
lVid. Dr. Field of the Church. l. 1. c. 2.
mNec qu•squam dicat meritis operum suorum vel meritis fidei sibi traditam, &c. Aug. Ep. 46. ad Valentem.
nEvangelium aliud à lege non alienum, diversum, sed non contrarium. Tertul. Cont. Marcion. lib. 4. cap. 11.
We answer, that the hand of the beggar, without which the Alms is no way received, doth not prejudice the free donation thereof, that being only the Instrument whereby the gift is conveyed. The labourer doth not deserve his wages because he receives it, but he receives it because he hath before deserved it, receiving conveyeth, it doth not merit it. Neither is salvation given us for our faith in the virtue of a work, but only because of that respect and relation which it hath unto him who trod the winepress alone, without any assisting or comeriting cause. Even Adam in innocency could not be without an Assent and firm belief that the faithful God would perform the promise of life made and annexed unto the Covenant of works: But this faith could not be the merit of life, but the fruit and effect of merit anteceding; for his performance of the Law (in the right whereof he had interest unto glory) preceding, there should immediately from thence have issued, by faith, a prepossession (as it were) and preapprehension of that glory which by virtue of that legal obedience he should have had interest unto; so that it is repugnant absolutely to the nature of faith to be any way the cause meritorious of salvation, it being nothing else but the application and apprehension of that salvation, which in vain our ⟨p. 89⟩faith layeth claim unto, unless in the right of some anteceding work either our own or some others in our behalf it be first merited for us. He which believes and so by consequence lays hold on life, without a ground preceding for his claim thereunto, is a robber rather than a Believer, and doth rather steal heaven than deserve it, though he is not likely so to speed,a for in heaven thieves break not through nor steal. Again, suppose Faith, in the quality of the work, should merit that, which until merited can in truth be never by Faith apprehended, yet in as much as nothing can merit for another any farther than as it is his own proper work,2 Faith therefore being not within the compass either of natural or of acquired endowments, but proceeding from a supernatural and infused Grace, it is manifest that even so, it cannot possibly obtain salvation by any virtue or efficacy of its own.
We answer, that the hand of the beggar, without which the Almes is no way received, doth not prejudice the free donation thereof, that being only the Instrument whereby the gift is convayed. The labourer doth not deserve his wages because hee receives it, but hee receives it because hee hath before deserv'd it, receiving convayeth, it doth not merit it. Neither is salvation given us for our faith in the vertue of a work, but onely because of that respect and relation which it hath unto him who trod the winepresse alone, without any assisting or comeriting cause. Even Adam in innocenry could not be without an Assent and firme beleefe that the faithfull God would performe the promise of life made and annexed unto the Covenant of workes: But this faith could not be the merit of life, but the fruit and effect of merit anteceding; for his performance of the Law (in the right whereof hee had interest unto glory) preceding, there should immediatly from thence have issued, by faith, a prepossession (as it were) and preapprehension of that glory which by vertue of that legall obedience he should have had interest unto; so that it is repugnant absolutely to the nature of faith to be any way the cause meritorious of salvation, it being nothing else but the application and apprehension of that salvation, which in vaine our ⟨p. 89⟩faith layeth claime unto, unlesse in the right of some anteceding worke either our owne or some others in our behalfe it be first merited for us. Hee which beleeves and so by consequence layes hold on life, without a ground preceding for his claime thereunto, is a robber rather than a Beleever, and doth rather steale heaven than deserve it, though hee is not likely so to speed,a for in heaven theeves break not through nor steale. Again, suppose Faith, in the quality of the worke, should merit that, which untill merited can in truth be never by Faith apprehended, yet in as much as nothing can merit for another any farther than as it is his owne proper worke,2 Faith therefore being not within the compasse either of naturall or of acquir'd endowments, but proceeding from a supernaturall and infused Grace, it is manifest that even so, it cannot possibly obtaine salvation by any vertue or efficacie of its owne.
For as he which bestows money on his poor friend, and after, for that money sells him Land far beyond the value of the money which he gave, may be thus far said rather to multiply and change his gifts, than to receive a price for them: so God bestowing eternal life on man upon the condition of believing,b the ability whereunto he himself hath first bestowed, and between which life and faith there is an infinite disproportion ⟨p. 90⟩of worth, may be said rather to heap his gifts, than to bargain and compact for them, rather to double his free bounty, than to reward mans impotent merit; unless we take it improperly for the performance of a voluntary debt,c wherein it hath pleased God in mercy, as it were, to oblige and engage himself upon condition of our faith.
For as hee which bestowes money on his poore friend, and after, for that money sells him Land farre beyond the value of the money which hee gave, may be thus farre said rather to multiply and change his gifts, than to receive a price for them: so God bestowing eternall life on man upon the condition of beleeving,b the ability whereunto hee himselfe hath first bestowed, and betweene which life and faith there is an infinite disproportion ⟨p. 90⟩of worth, may be said rather to heap his gifts, than to bargaine and compact for them, rather to double his free bounty, than to reward mans impotent merit; unlesse wee take it improperly for the performance of a voluntary debt,c wherein it hath pleased God in mercie, as it were, to oblige and ingage himselfe upon condition of our faith.
bGratias ago tibi Domine quia quod quaeris à me, prius ipse donasti. Cyprian de Baptim. Christi. Remunerans in nobis quicquid ipse praestitit et honorans quod ipse perfecit. Cyprian. l. 3. epist. 25.
Neither do we herein at all make way for that cursed doctrine of Socinianism (than which a more venomous was never sucked from so sweet and saving a truth) that because salvation is a free gift, Christ therefore did not suffer for the satisfaction of Gods wrath, nor pay any legal price for the salvation of the world, nor lay down himself in our room, as the ransomer of us, and purchaser of life for us, but became incarnate in the flesh, made under the Law obedient unto death, only for an example of Patience and Humility unto us, not for a propitiation to his Father, and reconcilement of the world unto God.d A price was paid, and that so precious, as that the confluence of all created wealth into one sum, cannot carry the estimate of one farthing in comparison of it; (and indeed it ought to be a price more valuable than the whole world, which was to ransom so many souls, the loss of the least whereof ⟨p. 91⟩cannot by thec purchase of the whole world be countervailed.) A price it was valuable only by him that paid and received it, by us to be enjoyed and adored, by God only to be measured. Neither could it stand with the truth and constancy of Gods Law, with the sacredness and Majesty of his Justice, to suffer violation and not revenge it, and when all his attributes are i• him one and the same thing, to magnify his mercy not by the satisfaction, but the destruction of his Justice, and so to set his own unity at variance with it self, Mercy and Truth, Righteousness and Peace▪ they were in mans redemption to kiss and not to quarrel with each other, God di• not disunite his Attributes, when he did re-unite his Church unto himself. A price then was paid unto Gods justice, and eternal life is af purchase by Christ bought, but still unto us a gift, not by any pains or satisfaction of ours attained unto, but only by him who wasg himself given unto us, that together with himself he might give us all things.
Neither doe wee herein at all make way for that cursed doctrine of Socinianisme (than which a more venemous was never suckt from so sweet and saving a truth) that because salvation is a free gift, Christ therefore did not suffer for the satisfaction of Gods wrath, nor pay any legall price for the salvation of the world, nor lay downe himselfe in our roome, as the ransommer of us, and purchaser of life for us, but became incarnate in the flesh, made under the Law obedient unto death, onely for an example of Patience and Humility unto us, not for a propitiation to his Father, and reconcilement of the world unto God.d A price was paid, and that so pretious, as that the confluence of all created wealth into one summe, cannot carry the estimate of one farthing in comparison of it; (and indeed it ought to bee a price more valuable than the whole world, which was to ransome so many soules, the losse of the least whereof ⟨p. 91⟩cannot by thec purchase of the whole world bee countervail'd.) A price it was valuable onely by him that payd and received it, by us to be enjoy'd and ador'd, by God onely to be measured. Neither could it stand with the truth and constancy of Gods Law, with the sacrednesse and Majestie of his Justice, to suffer violation and not revenge it, and when all his attributes are i• him one and the same thing, to magnifie his mercie not by the satisfaction, but the destruction of his Justice, and so to set his owne unity at variance with it selfe, Mercie and Truth, Righteousnesse and Peace▪ they were in mans redemption to kisse and not to quarell with each other, God di• not dis•unite his Attributes, when hee did re-unite his Church unto himselfe. A price then was paid unto Gods justice, and eternall life is af purchase by Christ bought, but still unto us a gift, not by any paines or satisfaction of ours attain'd unto, but only by him who wasg himselfe given unto us, that together with himselfe hee might give us all things.
He unto whom I stand engaged in a sum of money, by me ever impossible to be raised, if it please him to persuade his own heir▪ to join in my obligation, and out of that great estate by himself conferred on him for that very purpose, to lay down so much as shall cancel the bond and acquit ⟨p. 92⟩me, doth not only freely forgive my debt, but doth moreover commend the abundance of his favour by the manner and circumstances of the forgiveness. Man by nature isc a debtor unto God, there is a hand-writingd against him, which was so long to stand in virtue till he was able to offer something in value proportionable to that infinite justice, unto which he stood obliged; which being by him without the sustaining of an infinite misery utterly unsatisfiable, it pleased God to appoint his own co-essential and co-eternal Son to enter under the same bonde of Law for us, on whom he bestowed such rich graces, as were requisite for the economy of so great a work; by the means of which humane and created graces, concurring with, and receiving value from the divine nature, meeting hypostatically in one infinite person, the debt of mankind was discharged, and the obligation cancelled, and so as many as were ordained to life effectually delivered by this great ransom, virtually sufficient, and by Gods power applicable unto all, but actually beneficial and by his most wise and just will, conferred only upon those, who should by the grace of a lively faith apply unto themselves this common Gift. So then all our salvation is a giftf, Christ a gift, the knowledgeg⟨p. 93⟩of Christ a gift, the faithh in Christ a gift, repentancei by Christ a gift, the ksuffering for Christ a gift, the rewardl of all a gift, whatsoeverm we have, whatsoever we are, it is all from God that showeth mercy.
He unto whom I stand ingaged in a summe of mony, by me ever impossible to be rais'd, if it please him to perswade his owne heire▪ to joyne in my obligation, and out of that great estate by himselfe conferred on him for that very purpose, to lay downe so much as shall cancell the bond and acquit ⟨p. 92⟩mee, doth not only freely forgive my debt, but doth moreover commend the abundance of his favour by the manner and circumstances of the forgivenesse. Man by nature isc a debtor unto God, there is a hand-writingd against him, which was so long to stand in vertue till he was able to offer something in value proportionable to that infinite justice, unto which he stood obliged; which being by him without the sustaining of an infinite misery utterly unsatisfiable, it pleased God to appoint his own co-essentiall and co-eternall Sonne to enter under the same bonde of Law for us, on whom he bestowed such rich graces, as were requisite for the oeconomy of so great a work; by the meanes of which humane and created graces, concurring with, and receiving value from the divine nature, meeting hypostatically in one infinite person, the debt of mankind was discharg'd, and the obligation cancel'd, and so as many as were ordained to life effectually deliver'd by this great ransome, vertually sufficient, and by Gods power applicable unto all, but actually beneficiall and by his most wise and just will, conferd only upon those, who should by the grace of a lively faith apply unto themselves this common Gift. So then all our salvation is a giftf, Christ a gift, the knowledgeg⟨p. 93⟩of Christ a gift, the faithh in Christ a gift, repentancei by Christ a gift, the ksuffring for Christ a gift, the reward
mRestat ut propterea rectè dictum intelligatur non volentis neque currentis, sed miserentis est Dei, ut tolum Deo de▪ tur qui hominis voluntatem bonam & preparat adjuvandam, & adjuvat preparatam, vid. Aug, Enchir. cap. 32.
Lastly, in that Christ gives his Sacrament to be eaten, we learn first not only our benefit, but our duty; the same Christ it is who in eating, we both enjoy and obey, he being as well the Institutor as the substance of the Sacrament. If it were but his precept, we owe him our observance, but besides it is his body, and even self-love might move us to obey his preceptn: our mouths have been wide open unto poison, let them not be shut up against so sovereign an Antidote. Secondly we see how we should use this precious gift of Christ crucified, not to look on, but to eat, not with a gazing, speculative knowledge of him, as it were at a distance, but with an experimental and working knowledge, none truly knows Christ but he that feels him. Come otaste and see saith the Prophet, how gracious the Lord is: in divine things, tasting goes before seeing, the union before the vision pChrist must first dwell in us, before we can know the love of God, that passeth knowledge. Thirdly, we learn not to sin against Christ, because therein ⟨p. 94⟩we do sin against our selves, by offering indignity to the body of Christ, which should nourish us, and like Swineq by trampling under foot that precious food which preserveth unto life, those that with reverence eat it, but fatteth unto slaughter those who profanely devour it. Even as the same rain in different grounds serves sometimes to bring on the seed, other times to choke and stifle it, by the forwardness of weeds: for as it is the goodness of God to bring good out of the worst of things, even sin; so is it the malignity of sin and cunning of Satan, to pervert the most holy things, the wordr of God, yea the very bloods of Christ unto evil. Lastly, we learn how pure we ought to preserve those doors of the soul from filthiness and intemperance; at which so often the Prince of glory himself will enter in.
Lastly, in that Christ gives his Sacrament to be eaten, we learne first not only our benefit, but our duty; the same Christ it is who in eating, wee both enjoy and obey, hee being as well the Institutor as the substance of the Sacrament. If it were but his precept, wee owe him our observance, but besides it is his body, and even selfe-love might move us to obey his preceptn: our mouths have been wide open unto poyson, let them not bee shut up against so soveraigne an Antidote. Secondly we see how we should use this pretious gift of Christ crucified, not to look on, but to eat, not with a gazing, speculative knowledge of him, as it were at a distance, but with an experimentall and working knowledge, none truly knowes Christ but he that feels him. Come otaste and see saith the Prophet, how gracious the Lord is: in divine things, tasting goes before seeing, the union before the vision pChrist must first dwell in us, before wee can know the love of God, that passeth knowledge. Thirdly, we learne not to sinne against Christ, because therein ⟨p. 94⟩we doe sinne against our selves, by offring indignity to the body of Christ, which should nourish us, and like Swineq by trampling under foot that pretious food which preserveth unto life, those that with reverence eat it, but fatteth unto slaughter those who profanely devoure it. Even as the same raine in different grounds serves sometimes to bring on the seed, other times to choak and stifle it, by the forwardnesse of weeds: for as it is the goodnesse of God to bring good out of the worst of things, even sinne; so is it the malignity of sin and cunning of Satan, to pervert the most holy things, the wordr of God, yea the very bloods of Christ unto evill. Lastly, we learne how pure we ought to preserve those doores of the soule from filthinesse and intemperance; at which so often the Prince of glory himselfe will enter in.
nNauseabit ad antidotum, qui hiavit ad venenum? Tertul. cont. Gnost. cap. 5.
qPortis comparandi •ui •a prius concu•eant ac auto canoque involv••t quae mox avide devor•nt. Parker de antiq. Brit. in praesat.Portis comparandi •ui •a prius concu•eant ac •uto canoque involv••t quae mox avide devor•nt. Parker de antiq. Brit. in praesat.
Of the two first ends or effects of the Sacrament, namely the exhibition of Christ to the Church, and the union of the Church to Christ. Of the real Presence.
Of the two first ends or effects of the Sacrament, namely the exhibition of Christ to the Church, and the union of the Church to Christ. Of the reall Presence.
were broken & could not rejoyce? Certainly we come unto God, either as unto a Physitian, or as to a Judge: wee must needs bring soules either full of sores to be cured, or full of sins to be condemned. Againe, in that this Rock of ours was broken, we know whither to flie in case of tempest and oppression, even unto the holes
of the Rock for succor. To disclaime our owne sufficiency, to disavow any confidence in our owne strength, to flie from Church treasures and supererrogations and to lay hold on him in whom were the treasures
, of which fulnesse we all receive; to forsake the private Lampes of the wisest Virgins, the Saints and Angels, which have not light enough to shine into anothers house; and to have recourse only unto the Sonne of righteousnesse, the light not of a House, but of the World, who
⟨p. 79⟩
inlightneth every man that commeth into it. Think when thou seest these Elements broken, that even then thou applyest thy lips unto his bleeding wounds, and doest from thence suck salvation. That even then with Thomas thy hand is in his side, from whence thou mayest pluck out those words of life, My God, my God;
is not (said he) necessary for me to live, It is necessary that I goe. And more honourable that of •odrus to dedicate his owne life as a sacrifice for his Countries victory: But yet more honourable that of the blessed Apostle
taken away but onely alterd; before it was a legall work, now an evangelicall; before it was an obedience to the Law, now a beleefe in the promise; before
