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1 Cor. xi. where every one of us must be guests and not gazers, eaters and not lookers, seeding ourselves, and not hiring others to seed for us, that we may live by our own meat, and not to perish for hunger whilst other devour all. To Luke xi. this his commandment forceth us, faying, Do ye this, i Cor. vi. drink ye all of this. To this his promise enticeth, This is my tody, iobicb is given for you; this is my blood, ivhicb is Mau. ixvi.jhed for you. So then of necessity, we must be ourselves partakers of this table, and not beholders of other: so we must address ourselves to frequent the fame in reverent and comely manner, lest as physic provided for the body, being misused, more hurteth than prositeth; so this comfortable medicine of the soul undecently received tendeth to our greater harm and sorrow. And St. i Cor. xi. Paul faith, He that eatetb and drinketb unworthily, eaUlb and drinketb bis oivn damnation. Wherefore, that it be not faid to us, as it was to the guest of that great supMau. xxii. per, Friend, how camejl thou in, not having the marriagegarment? and that we may fruitfully use St. Paul's couni Cor. xi. -sel, Let a man prove himself, and jo eat of that bread, and drink of that cup; we must certainly know, that three things be requisite in him which would seemly, as becometh such high mysteries, resort to the Lord's table. That is, sirst, a right and worthy estimation and understanding of this mystery. Secondly, to come in a sure faith. And thirdly, to have newness or pureneis of lise to succeed the receiving of the fame.

But, before all other things, this we must be sure of especially, that this supper be in such wise done and ministered, as our Lord and Saviour did, and commanded to be done, as his holy Apostles used it, and the good fathers in the primitive church frequented it. For (as that worthy man St. Ambrole faith) he is unworthy of the Lord, that otherwise doth celebrate that mystery, than it was delivered by him. Neither can he be devout, that otherwise doth presume than it was given by the Author. We must then take heed, lest of the memory, it be made a facrisice; lest, of a communion, it be made a private eating; lest, of two parts, we have but one; left, applying it for the dead, we lose the fruit that be alive. Let us rather in these matters follow the advice of Cyprian in the like cases; that i6, cleave fast to the sirst beginning, hold fast the Lord's tradition, do that in the Lord's commemoration which he himself did, he himself commanded, and his Apostles consirmed. This caution or foresight if we file, then may we lee those things that be requisite in the

worthy receiver, whereof this was the sirst, that we have a right understanding of the thing itself. As concerning which thing, this we may affuredly persuade ourselves, that the ignorant man can neither worthily esteem nor efsectually use those marvellous graces and benesits offered and exhibited in that supper; but either will lightly regard them, to no small ofsence, or utterly condemn them, to his utter destruction. So that by his negligence he deserveth the plagues of God to fall upon him, and by contempt he deierveth everlasting perdition. To avoid then these harms, use the advice ot the Wise Man, who willeth Prov. xxiii. thee, when thou sittest at an earthly king's table, to take . diligent heed what things are set before thee. So now much more at the King of kings' table, thou must carefully search and know what dainties are provided for thy foul, whither thou art come, not to seed thy senses and belly to corruption, but thy inward man to immortality and lise; nor to consider the earthly creatures which thou seest, but the heavenly graces which thy faith beholdeth. Per this table is not, faith Chryfostom, for chattering jays, but for eagles, who sly thither where the dead body Heth. And if this advertisement of man cannot persuade us to resort to the Lord's table with under- '. standing, see the counsel of God in the like matter, who ... charged his people to teach their posterity, not only the rites and ceremonies of the paslbver, but the cause and end thereof: whence we may learn, that both more persect knowledge is required at this time at our hands, and that the ignorant cannot with fruit.and prosit exercise himself in the Lord's Sacraments.

But to come nigher to the matter: St. Paul blaming the Corinthians for the profaning of the Lord's Supper, concludeth that ignorance both of the thing itself, and the signisication thereof, was the cause of their abuse: For they came tbither unreverently, not discerning the Lord's bedy. Ought not we then by the motion of the Wise Man, by the wisdom of God, by the searful example of stie Corinthians, to take advised heed, that we thrust not ourselves to this table with rude and unreverent ignorance, the smart whereof Christ's church hath rued and lamented these many days and years? For what hath been the cause of the ruin of God's religion, but the ignorance hereof? What hath been the cause of this grols idolatry, but the ignorance hereof? What hath been the cause of this mummish masting, but the ignorance hereof? Yea, what hath been, and what is at this day the cause of this want of love and charity, but the ignorance hereof? Let us therefore so travel to understand the Lord's Supper, that we be no cause ot" the decay of God's worship, of no idolatry, of no dumb masding, of no hate and malice; so may we the boldlier Acts i. have access thither to our comfort. Neither need we to think that such exact knowledge is required of every man, that he be able to discuss all high points in the Mat. xxvi. doctrine thereof: but thus much we .uu(i be sure to hold, that in the Supper of the Lord there is no vain ceremony, no bare sign, no untrue sigure of a thing abi Cor. xi. sent: But, as the Sc ripture faith, the Table of the Lard, the Bread and Cup of the Lord, the Memory of Christ, the Annunciation of his death, yea, the Communion of the Body and Blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Qhojl (the very hond of our conjunction with ChrijlJ is through faith -wrought in the fouls of the faithful, whereby not only their fouls live to eternal life, but they surely trujl to win their hodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the body and the head, betwixt Iren. tib. iv. the true believers aud Christ, the ancient Catholic Facap. 34. thers both perceiving themselves, and commending to IdE'he?'* t^ie*r people, were not afraid to call this fupper, tome D.onysiu's. of them, the falve of immortality and sovereign preserOrigcn.Op-vative against death; other, a deisical communion; other, CœnaDo^^weet dainties of our Saviour, the pledge of eternal mini. Aiha. health, the desence of faith, the hope of the resurrection; de Pec. in other, the food of immortality, the healthful grace, and spir.sanct. the conservatory to everlasting lise. All which fayings both of the holy Scripture and godly men, truly attributed to this celestial banquet and seast, if we would often call to mind, O how would they inslame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food! Not as especially regarding the terrene and earthly creatures which remain; but always holding M and cleaving by faith to the rock, whence we may luck the sweetness of everlasting falvation. And to be bries, thus much more the faithful lee, hear, and know the favourable mercies of God sealed, the fatisfaction by Christ towards us consirmed, and the remission of sin established. Here they may seel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God. The taste

whereof they cannot attain unto, who be drowned in the deep dirty Lake of blindness and ignorance. From the which, O beloved, wash yourselves with the living waters of God's word, whence you may perceive and know, both the spiritual food of this costly supper, and the happy truftings and effects that the lame doth bring with it.

Now it followeth to have with this knowledge a sure and constant faith, not only that the death of Christ is available for the redemption of all the world, for the remission of sins, and reconciliation with God the Father; but also that he hath made upon his cross a full and fussicient facrisice for thee, a persect cleansing of thy sins, so that thou acknowledger! no other Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ only; and that thou mayest fay with the Apoltle, that he loved thee, and gave himself for tbce. For this is to stick fast to Christ's promise made in his institution, to make Christ thine own, and to apply his merits unto thyself. Herein thou needest no other man's help, nb other sacrifice or oblation, no facrisicing priest, no mass, no means established by man's invention. That faith is a neceffary instrument in all these holy ceremonies, we may thus affure ourselves, for that, as St. 'Paul faith, without faitb it is unpoffible to please God. When a Heb. xi. great number of Israelites were overthrown in the wilderness, Moses, Aaron, and Phineas did eat manna, and pleased God, for that they understood, faith St. Augustine, the visible meat spiritually. Spiritually they hun- in Johan. gered it, spiritually they tasted it, that they might be Horn. 6. lpiritually latissied. And truly as the bodily meat cannot seed the outward man, unless it be let into a stomach to be digested, which is healthful and sound; no more can the inward man be sed, except his meat be received into his foul and heart, sound and whole in faith. Therefore, faith Cyprian, when we do these things, we need De c«nx not to whet our teeth; but with sincere faith we break Domini. and divide that whole bread. It is well known that the meat we seek for in this supper is spiritual food, the nourishment of our soul, a heavenly resection, and not earthly; an invisible meat, and not bodily; a ghostly fubstance, and not carnal; so that to think that without faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal seeding, basely objecting and binding ourselves to the elements and creatures. Whereas, by the advice of

Concitium the council of Nicene, we ought to lift up our minds by Nicen. faith, and, leaving these inserior and earthly things, there seek it, where the Sun of righteousness ever shineth. Take then this leslon, O thou that art desirous of this E"sebem ta^e' of Emiffcnus, a godly father, that when thou c^ Euchar. §oe^- UP to the reverend communion, to be latissied with spiritual meats, thou look up with faith upon the holy body and blood of thy God, thou marvel with reverence, thou touch it with the mind, thou receive it with the hand of thy heart, and thou take it fully with thy inward man.

Thus we see, beloved, that resorting to this table, we must pluck up all the roots of insidelity, all distrust in .God's promises, that we make ourselves living members of Christ's body. For the unbelievers and faithless cannot seed upon that precious body. Whereas the faithful have their lise, their abiding in him, their union, and as it were their incorporation with him. Wherefore let us prove and try ourselves unseigned, without slattering ourselves, whether we be plants of the fruitful olive, living branches of the true vine, members indeed of Christ's mystical body, whether God hath purisied our hearts by faith, to the sincere acknowledging of his Gospes, ana embracing of his mercies in Christ . ... Jefus, so that at this his table we receive not only the outward facrament, but the spiritual thing also; not the sigure, but the truth; not the shadow only, but the body; not to death, but to lise; not to destruction, but to salvation: which God grant us to do through the merits of our Lord and Saviour: to whom be all honour and glory for ever. Amen,

The Second Part of the Homily of the worthy receiving and reverent esteeming of the Sacrament of the Bode and Blood of Christ.

IN the Homily of late rehearsed unto you, ye have heard, good people, why it pleased our Saviour Christ to institute that heavenly memory os his death and passion, and that every one of us ought to celebrate the fame at his table, in our own persons, and not by other. You have heard also with what estimation and knowledge of so high mysteries we ought to resort


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