THE
HEAVENLY
BANQVET
:
OR
THE
DOCTRINE
of
the
Lords
Supper
,
set
forth
in
seuen
Sermons
.
With
two
Prayers
before
and
after
the
receiuing
.
And
a
Iustification
of
Kneeling
in
the
act
of
Receiuing
.
By
Iohn
Denison
,
Doctor
of
Diuinity
.
The
Second
Impression
.
Iohn
6.54
.
Whosoeuer
eateth
my
Flesh
,
and
drinketh
my
Blood
,
hath
eternall
Life
.
LONDON
,
Printed
by
E.
A.
for
Robert
Allot
,
and
are
to
bee
sold
within
the
Turning-Stile
in
Holborne
.
1631.
The
doctrine
of
the
Sacrament
is
here
set
forth
in
three
especiall
heads
.
-
1.
By
the
time
of
Institution
,
which
was
Jn
the
night
that
Christ
was
betrayed
.
-
2.
By
the
causes
of
constitution
,
and
they
are
foure
:
Namely
,
-
1.
The
Efficient
cause
or
Author
:
-
The
Lord
Iesus
,
Vers.
23.
-
2.
The
materiall
,
which
is
twofold
.
-
1.
Outward
&
visible
,
Namely
,
-
1.
Bread
,
and
Wine
.
Vers.
23.25
.
-
2.
Inward
and
inuisible
,
to
wit
,
-
2.
The
Body
and
Blood
of
Christ
.
Vers.
24.25
.
-
3.
The
formal
cause
,
consisting
of
the
Actions
.
-
1.
Of
the
minister
,
and
they
are
fiue
.
-
1.
The
taking
.
-
2.
The
blessing
.
-
3.
The
breaking
.
-
4.
The
giuing
.
-
5.
The
shewing
the
vse
of
the
elements
.
Vers.
24.26
.
-
2.
Of
the
people
,
and
they
are
two
.
-
1.
The
taking
of
the
Sacrament
.
-
2.
The
eating
and
drinking
of
it
,
Vers.
24.26
.
With
the
spirituall
application
.
-
4.
The
finall
cause
which
is
set
forth
,
-
First
,
in
generall
;
Doe
this
in
remembrance
of
me
,
Vers.
24.25
.
-
Secondly
,
in
particular
;
You
shew
the
Lords
death
till
he
come
,
Vers.
26.
-
3.
By
the
care
that
is
to
bee
had
for
the
due
celebration
,
which
is
to
be
considered
two
wayes
.
-
1.
First
,
in
the
danger
of
vnworthy
receiuing
,
Vers.
27.29
.
set
forth
,
-
1.
By
the
greatnes
of
the
sinne
:
He
is
guilty
of
the
body
and
blood
of
Christ
.
-
2.
By
a
dreadfull
consequent
:
Hee
eateth
and
drinketh
his
owne
damnation
.
-
2.
In
the
meanes
to
preuent
the
danger
.
-
Let
euery
one
examine
himselfe
.
Vers.
28.
Place
this
before
Folio
1.
TO
THE
RIGHT
Honourable
,
GEORGE
,
Marquis
of
Buckingham
,
Viscount
Villiers
,
Baron
of
Waddon
,
Master
of
his
Maiesties
Horse
,
and
one
of
the
Gentlemen
of
his
Highnesse
Royall
Bed-chamber
,
Knight
of
the
most
Noble
Order
of
the
Garter
,
and
of
his
most
Honourable
Priuy
Councell
.
Right
Honourable
,
IT
is
like
,
that
in
the
divulging
and
dedicating
of
these
Papers
,
I
shall
meete
with
a
double
censure
:
One
,
in
that
I
doe
so
suddainely
follow
two
such
worthy
Lights
,
But
for
answer
to
the
former
;
First
,
the
principall
of
my
taske
is
matter
positiue
,
and
the
controuersie
about
Kneeling
,
is
handled
but
breuiter
,
and
obiter
;
yet
I
hope
sufficiently
to
giue
satisfaction
to
a
peaceable
spirit
.
And
that
which
may
seeme
my
preiudice
,
I
esteeme
my
aduantage
.
For
had
I
gone
before
them
,
my
lot
might
haue
beene
like
the
Day-starre
,
which
is
obscured
by
the
succeeding
Sunne
;
whereas
a
small
Starre
shines
in
the
Euening
.
Againe
,
(
that
J
may
continue
my
Metaphor
)
Hee
that
made
the
two
greater
Lights
,
made
also
the
Stars
,
Had
I
no
other
Apologie
,
I
hold
it
fit
to
shew
my
conformitie
,
and
therein
my
dutie
to
the
Church
,
and
the
blessed
nursing
Father
thereof
.
For
as
I
would
not
bee
like
violent
Euripus
,
Neither
is
my
presumption
,
in
this
my
Dedication
,
altogether
without
excuse
.
For
as
the
ancient
interest
I
once
had
in
the
fauour
of
that
worthy
Knight
,
your
Lordships
Father
,
my
much-honoured
Friend
,
some-what
imboldens
mee
:
So
,
the
interest
that
the
Church
hath
in
your
Honour
,
and
the
neede
shee
hath
of
your
assistance
,
for
procuring
her
peace
and
vnity
,
doeth
very
much
excite
and
encourage
me
in
this
my
enterprise
.
If
a
Reuerend
Bishop
,
who
can
perswade
him
that
will
not
be
perswaded
,
saith
Pacianus
?
The
GOD
of
Heauen
,
who
hath
made
you
gracious
with
a
King
of
admirable
endowments
,
multiply
his
blessings
vpon
your
Honour
,
that
you
may
increase
in
grace
and
fauour
with
God
and
man
.
Your
Honours
humbly
deuoted
,
IOHN
DENISON
.
To
the
Reader
.
Christian
Reader
,
THese
,
amongst
other
papers
,
which
haue
layne
long
by
me
,
I
had
long
since
destinated
to
priuatenesse
and
silence
;
But
such
hath
bene
the
importunity
of
friends
,
that
I
haue
at
last
beene
ouer-ruled
for
publishing
of
them
.
If
in
this
discoutse
vpon
the
Sacrament
,
thou
finde
that
which
may
helpe
to
build
thee
vp
in
Christ
,
(
which
is
indeed
my
hope
and
desire
)
imbrace
it
,
and
make
vse
of
it
.
And
when
thou
commest
to
the
matter
of
kneeling
at
the
Communion
,
take
heed
,
I
seriously
intreat
thee
,
of
rashnesse
,
wilfulnesse
,
partiall
and
personall
respect
of
men
contrary
minded
.
For
hence
it
is
that
some
cannot
indure
,
euen
to
looke
vpon
those
things
which
may
draw
them
from
error
,
and
direct
them
in
the
way
of
Truth
.
This
thou
wilt
account
wilfulnesse
and
obstinacy
in
the
Papist
.
And
I
am
sure
it
is
against
the
Apostles
precept
:
Try
all
things
,
&
hold
that
which
is
good
.
I
call
the
searcher
of
all
hearts
to
witnes
,
that
in
the
handling
of
these
things
,
I
haue
dealt
faithfully
,
and
with
a
good
conscience
,
which
wishing
thee
also
to
doe
in
reading
of
them
,
I
commend
thee
to
God
,
and
to
the
word
of
his
grace
,
who
is
able
to
build
further
,
and
to
giue
thee
an
inheritance
with
all
those
that
are
sanctified
.
A
briefe
and
necessary
Table
,
containing
the
effect
of
the
whole
Booke
following
.
-
1.
THE
time
of
Institution
,
and
the
Efficient
cause
.
page
1
-
2.
The
Externall
matter
of
the
Sacrament
.
page
43
-
3.
The
Inuisible
matter
of
the
Sacrament
.
page
77
-
4.
The
Forme
of
the
Sacrament
.
page
109
-
5.
The
finall
Cause
or
End
of
the
Sacrament
.
page
149
-
6.
The
danger
of
vnworthy
receiuing
of
the
Sacrament
.
page
197
-
7.
The
meanes
to
auoyde
the
danger
of
vnworthy
Communicating
.
page
237
-
8.
A
Iustification
of
the
gesture
of
Kneeling
in
the
act
of
receiuing
the
Sacrament
.
page
293
The
seuerall
Texts
of
the
Sermons
following
.
1.
Corinth.
12.23
,
29.
-
Vers.
23.
I
haue
receiued
of
the
Lord
,
that
which
I
also
haue
deliuered
vnto
you
,
to
wit
,
that
the
Lord
Iesus
,
in
the
night
that
he
was
betrayed
,
tooke
Bread
.
-
24.
And
when
hee
had
giuen
thankes
,
hee
brake
it
,
and
said
,
Take
,
eate
:
this
is
my
Body
,
which
is
broken
for
you
:
this
doe
yee
in
remembrance
of
mee
.
-
25.
After
the
same
manner
also
he
tooke
the
Cup
,
when
he
had
supped
,
saying
,
This
Cup
is
the
new
Testament
in
my
Blood
:
this
doe
as
oft
as
yee
drinke
it
,
in
remembrance
of
me
.
-
26.
For
as
often
as
yee
shall
eate
this
Bread
,
and
drinke
this
Cup
;
yee
shew
the
Lords
death
till
he
come
.
-
27.
Wherefore
,
whosoeuer
shall
eate
this
Bread
,
and
drinke
this
Cup
of
the
Lord
vnworthily
,
shall
be
guilty
of
the
Body
and
Blood
of
the
Lord
.
-
28.
Let
euery
man
therefore
examine
himselfe
,
and
so
let
him
eate
of
this
Bread
,
and
drinke
of
this
Cup.
-
29.
For
he
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
,
because
he
discerneth
not
the
Lords
Body
.
THE
FIRST
Sermon
.
The
time
of
Institution
,
and
the
Efficient
cause
.
1.
COR.
11.
ver.
23.
For
I
haue
receiued
of
the
Lord
,
&c.
AS
St.
alijs
sepulchrum
,
alijs
vehiculum
,
to
the
one
a
sepulcher
to
swallow
them
,
to
the
other
a
Chariot
to
carry
them
safely
from
the
face
and
fury
of
their
enemies
:
so
the
blessed
Sacrament
is
the
bread
of
life
,
and
as
a
sanctuary
of
comfort
to
a
sanctified
heart
,
but
to
the
wicked
and
profane
,
it
is
the
bane
of
their
soules
,
and
a
gulfe
of
eternall
perdition
.
Now
what
more
lamentable
,
then
that
Gods
holy
ordinance
,
prouided
for
the
blisse
,
should
turne
to
the
bane
of
his
people
?
Yet
what
more
ordinary
?
And
thus
the
Apostle
findes
that
the
Sacrament
was
to
the
Corinthians
,
who
by
their
vnworthy
receiuing
depriued
themselues
of
spirituall
comfort
,
&
drew
down
vpon
them
temporall
iudgements
;
The
abuses
of
which
people
he
labors
to
reforme
,
and
to
that
end
sets
downe
the
diuine
frame
of
that
heauenly
structure
,
drawne
by
the
hand
of
Christ
himselfe
:
and
that
necessarily
:
For
as
he
that
will
either
direct
his
own
worke
,
or
correct
anothers
exactly
,
must
propound
vnto
himselfe
a
perfect
patterne
:
so
the
blessed
Apostle
doth
take
a
perfect
patterne
,
and
platforme
of
our
Sauiour
Christ
,
as
Moses
did
his
patterne
of
the
Arke
and
Tabernacle
from
almighty
God
.
I
haue
receiued
from
the
Lord
,
that
which
I
haue
deliuered
vnto
you
.
It
fares
with
men
in
their
errors
,
as
with
those
that
are
sicke
,
or
asleepe
;
the
one
cannot
abide
to
be
touched
,
the
other
to
be
awaked
.
Reproofe
hardly
findes
acceptance
,
except
it
be
backed
with
authority
,
and
he
that
will
reforme
abuses
,
must
build
vpon
a
sure
ground
;
What
better
warrant
then
from
the
Lord
?
What
sounder
direction
then
the
example
of
Iesus
Christ
?
What
greater
authority
then
from
the
King
of
Kings
?
Now
with
these
the
Apostle
is
furnished
,
and
for
the
ground
of
reformation
hee
layes
downe
our
Sauiours
Institution
:
In
prosecuting
whereof
,
hee
shewes
himselfe
to
haue
beene
brought
vp
at
the
feet
of
Gamaliel
,
and
a
worthy
proficient
in
the
Schoole
of
Christ
,
so
exactly
and
diuinely
doth
he
handle
this
sacred
mystery
.
The
time
of
Institution
.
The
first
consideration
that
occurs
in
this
discourse
,
is
the
circumstance
of
Time
,
when
Christ
did
institute
the
Sacrament
;
And
that
is
in
the
night
that
he
was
betraied
.
It
oft-times
come
to
passe
,
that
in
humane
discourses
wise
men
do
let
fall
fruitlesse
and
impertinent
obseruations
;
but
behold
,
there
was
neuer
word
spoken
,
nor
worke
wrought
by
Christ
,
which
the
sacred
pen-men
his
Secretaries
haue
recorded
,
but
the
same
is
worthy
to
be
written
with
the
pen
of
a
Diamond
,
and
to
be
had
in
euerlasting
remembrance
.
For
as
the
Word
of
God
is
excellent
,
Whatsoeuer
was
written
aforetime
,
was
written
for
our
learning
,
that
we
through
patience
,
and
comfort
of
the
Scriptures
might
haue
hope
:
so
surely
the
due
consideration
of
this
circumstance
of
time
will
minister
vnto
vs
much
matter
of
instruction
&
comfort
.
Chrysostome
demands
,
Why
doth
the
Apostle
call
to
minde
that
time
,
that
night
,
that
treason
?
and
answers
;
That
the
consideration
thereof
might
thorowly
pierce
our
hearts
.
That
was
a
dolefull
night
to
the
Aegyptians
,
first-borne
of
euery
creature
,
the
onely
begotten
Sonne
of
God
,
and
the
Sonne
of
his
loue
was
betrayed
?
When
the
Lord
of
glory
,
whose
life
was
more
worth
than
the
liues
of
a
thousand
Aegyptians
,
(
as
the
people
spake
of
Dauid
,
yea
more
worthy
then
the
liues
of
the
whole
world
)
was
despightly
apprehended
?
Let
darkenesse
possesse
that
night
,
yea
desolate
be
that
night
,
and
no
ioy
be
in
it
.
Certainely
,
my
brethren
,
such
a
one
was
this
night
,
it
was
a
darke
,
a
desolate
,
a
dolefull
night
,
not
admitting
the
mixture
of
any
ioy
,
when
the
Shepheard
was
smitten
,
and
the
sheepe
were
scattered
.
caused
his
bed
to
swim
,
&
watered
his
couch
with
his
teares
;
most
dolefull
was
this
night
to
Iesus
Christ
,
when
he
offered
vp
prayers
,
and
teares
,
and
strong
cryes
in
the
garden
of
Gethsemane
.
Who
then
,
considering
and
calling
to
mind
the
dolors
of
this
night
,
except
he
be
metamorphosed
into
a
stone
,
and
his
heart
become
harder
then
the
nether
milstone
,
can
bee
voyde
of
compunction
for
his
owne
sins
,
and
compassion
to
his
Sauiour
?
But
leauing
the
prosecution
of
this
meditation
to
a
fitter
place
,
here
it
will
be
materiall
to
consider
why
Christ
Iesus
did
this
night
institute
the
blessed
Sacrament
.
And
there
may
diuers
waighty
reasons
be
rendred
for
it
.
First
,
Luk.
22.15
.
before
this
Euangelicall
Sacrament
was
instituted
;
Except
Christ
should
haue
put
a
new
piece
of
cloth
into
an
old
garment
.
This
made
our
Sauiour
say
,
I
haue
earnestly
desired
to
eate
this
Passeouer
with
you
,
before
I
suffer
.
The
words
haue
an
Hebraisme
,
and
imply
a
doubled
desire
,
With
a
desire
I
haue
desired
it
.
As
if
he
should
say
,
Secondly
,
it
was
necessary
the
Sacrament
should
be
now
instituted
,
in
regard
of
our
Sauiors
aproching
departure
.
So
long
as
Christ
was
with
his
disciples
,
they
needed
no
such
remembrance
of
his
presence
,
or
token
of
his
loue
:
For
can
the
children
of
the
marriage
chamber
mourne
whilest
the
Bridegroome
is
with
them
?
Can
the
disciples
need
the
Sacrament
of
comfort
,
whilst
they
conuersed
with
the
Comforter
himselfe
?
But
when
this
Bridegroome
departs
,
then
doth
he
leaue
this
pawne
of
his
loue
,
&
this
cordiall
of
comfort
to
his
desolate
Spouse
.
When
Elias
was
taken
vp
,
he
left
his
cloak
to
Elizeus
,
It
is
said
in
the
thirteenth
of
Iohn
,
Here
Christ
doth
at
his
passion
,
as
he
did
at
the
marriage
in
Cana
of
Galile
,
He
keeps
the
best
wine
last
.
Giue
wine
to
them
that
haue
greefe
of
heart
.
Now
was
the
time
of
the
disciples
sorrow
,
because
of
the
Passion
,
and
now
was
it
needfull
for
them
to
haue
comfort
by
the
Sacrament
.
When
should
the
Physician
giue
cordials
to
his
Patients
,
but
when
their
hearts
doe
faint
,
&
are
oppressed
with
anguish
?
Now
is
the
houre
come
,
when
the
disciples
hearts
must
needs
faint
,
and
be
oppressed
wirh
feare
&
care
,
&
sorrow
;
therefore
our
Sauiour
Christ
,
who
is
the
Physician
of
the
soule
,
doth
minister
vnto
them
this
comfortable
cordiall
,
against
the
terrors
of
his
death
,
and
the
scandall
of
his
neere
approaching
Crosse
.
Thirdly
,
it
was
conuenient
that
the
Sacrament
should
this
night
be
instituted
:
When
Darius
was
deadly
wounded
in
his
wars
against
Alexander
,
hauing
light
vpon
a
Persian
to
whom
he
might
vtter
his
mind
,
he
counted
it
a
great
comfort
in
the
midst
of
his
vnfortunate
condition
,
Lastly
,
it
was
expedient
that
now
the
Sacrament
should
be
instituted
,
when
his
Passion
was
to
be
suffred
;
For
the
Sacrament
being
a
representation
of
his
Passion
,
when
both
of
them
should
thus
concurre
,
&
meet
together
,
the
one
would
be
a
means
to
imprint
the
other
more
liuely
in
the
mindes
of
the
disciples
;
That
as
a
Iewell
tyed
to
a
string
is
not
easily
lost
:
so
that
rich
Iewell
of
Christs
Passion
,
being
tyed
as
it
were
by
the
string
of
the
blessed
Sacrament
,
might
be
imprinted
more
deeply
,
and
kept
more
safely
in
the
closet
of
euery
Christian
heart
.
This
being
the
time
of
institution
of
the
Sacrament
,
grounded
vpon
such
waighty
reasons
,
the
same
may
yeeld
diuers
necessary
vses
.
Nay
they
doe
not
consider
,
how
they
check
antiquity
,
which
generally
calls
it
,
The
Supper
of
the
Lord
[
a
](A20154-e46320-b)
a
Cyp.
de
.
Caena
don
.
Chrys.
in
1.
Cor.
ho.
27.
&
ad
po
.
Ant.
ho.
60.
Hier.
in
1.
Cor.
11.
&
shewes
the
reason
of
this
appellation
.
Quia
in
caena
do
inus
tradidit
Sacramentum
.
Yea
,
their
own
friends
,
[
b
](A20154-e46380-b)
b
Vetustissimi
quidam
patres
Apostoli
authoritatem
secuti
,
caenae
etiam
nomine
Eucharistiam
vocarunt
Cathechis
.
Trid.
pag.
238.
Bell.
de
missa
li.
2.
cap.
80.
doth
acknowledge
that
diuers
of
the
ancient
Fathers
do
probably
so
take
that
place
,
1.
Cor.
11.20
.
amongst
whom
Gregory
of
Valentia
[
c
](A20154-e46430-b)
c
Greg.
Val.
To.
4.
dis.
6.
q.
8.
pū
.
Lu
14.16
.
Re.
3.20
.
Re.
19.9
.
Luk.
22.30
.
doth
confesse
,
that
it
may
be
so
called
in
respect
of
the
circumstance
of
the
time
,
wherin
it
was
instituted
,
and
the
vse
for
which
it
was
ordained
.
And
surely
it
is
grosse
ignorance
,
to
thinke
that
the
name
of
a
Supper
can
any
way
diminish
th'
estimation
of
the
Sacrament
,
seeing
that
in
the
sacred
Scriptures
,
the
participation
of
diuine
graces
in
this
life
,
&
of
eternall
glory
in
the
life
to
come
,
is
called
by
the
name
of
a
dinner
and
a
supper
.
Againe
,
this
circumstance
of
time
may
serue
to
resolue
two
waightie
questions
.
The
first
,
whether
we
doe
well
in
administring
the
Sacrament
in
the
morming
:
seeing
that
herein
we
vary
from
our
Sauiours
practice
?
For
as
the
Church
of
God
,
wher
there
is
no
precept
to
enioyne
,
is
not
strictly
bound
to
euery
circumstantiall
action
of
Christ
,
or
his
Apostles
,
as
antiquity
hath
euer
well
determined
:
so
this
circumstance
of
time
,
in
this
indiuiduail
act
of
our
Sauiours
,
(
being
grounded
vpon
such
reasons
as
to
him
were
vrgent
and
necessary
,
but
are
not
so
to
vs
,
)
doth
not
binde
vs
to
imitation
.
Christ
was
furnished
with
a
small
number
,
and
tyed
to
a
priuate
Chamber
,
to
preuent
violence
,
&
disturbance
;
We
haue
the
benefit
of
the
publique
Congregations
;
our
gracious
God
(
blessed
be
his
name
)
hauing
planted
peace
in
our
Tabernacles
,
and
set
open
the
dores
of
his
Temple
vnto
vs
,
so
that
euery
one
may
haue
accesse
to
his
house
,
and
take
of
the
water
of
life
freely
.
We
haue
neither
the
occasion
of
Christs
approching
departure
to
require
it
,
nor
his
leauing
it
as
a
present
pledge
of
his
loue
to
challenge
it
,
nor
the
concurring
of
his
passion
to
cal
for
it
,
nor
the
necessity
of
the
precedent
Passeouer
to
vrge
it
,
that
we
should
celebrate
it
in
the
euening
.
So
that
this
circumstance
of
time
being
temporary
,
is
also
arbitrary
,
the
Spouse
of
Christ
hauing
power
to
order
this
so
,
Secondly
,
it
may
be
questioned
whether
it
be
lawfull
to
eat
or
drink
before
the
receiuing
of
the
Sacrament
,
and
this
circumstance
serues
to
resolue
that
doubt
.
For
if
it
were
simply
vnlawfull
,
then
would
not
our
Sauiour
or
his
seruants
who
succeeded
him
in
gouerning
the
Church
,
haue
celebrated
the
Sacrament
after
supper
;
which
that
they
did
,
both
this
place
and
the
story
of
the
Euangelists
,
together
with
the
practice
of
the
primitiue
Church
,
doe
euidently
,
and
aboundantly
demonstrate
.
This
question
hath
beene
racked
on
the
tenters
of
curiosity
by
the
Romanists
,
who
held
it
piacular
to
eat
or
drink
before
the
receiuing
of
the
Sacrament
:
But
the
truth
is
,
that
as
it
is
not
simply
vnlawfull
to
eate
or
drinke
before
the
receiuing
of
the
Sacrament
:
so
it
is
very
expedient
,
(
so
it
be
without
manifest
indangering
of
health
)
to
receiue
it
fasting
.
My
reasons
are
these
:
First
,
the
Sacrament
being
the
bread
of
life
,
and
our
spirituall
food
,
it
is
most
reasonable
and
regular
,
that
we
feede
our
soules
before
our
bodies
;
that
so
we
may
obserue
our
Sauiours
rule
,
seeking
first
the
Kingdome
of
God
,
both
in
time
and
estimation
.
Secondly
,
Thirdly
,
euen
in
reuerence
to
this
sacred
ordinance
,
it
shall
be
good
to
abstaine
from
meate
.
For
as
the
Apostle
requires
a
discerning
of
the
Lords
body
:
so
I
hold
it
fit
with
S.
Augustine
,
Again
,
this
circumstance
of
Time
,
with
the
reasons
before
mentioned
,
may
serue
to
set
forth
the
waight
and
worth
of
the
Sacrament
.
If
we
should
see
some
vnderstanding
man
that
is
ready
to
dye
,
totally
employed
about
some
one
especiall
busines
,
we
would
readily
coniecture
,
that
the
same
must
needs
be
a
matter
of
great
moment
.
And
doth
not
our
Sauiours
serious
employment
about
the
blessed
Sacrament
,
a
little
before
his
Passion
,
plainely
argue
the
excellency
thereof
?
If
a
faithfull
husband
departing
from
his
beloued
spouse
,
shall
leaue
a
ring
,
or
some
other
such
remembrance
of
his
loue
,
how
much
will
she
esteeme
it
?
how
carefully
will
she
keepe
it
?
how
affectionately
will
she
behold
it
?
Behold
,
Christ
Iesus
departing
from
his
dearest
Spouse
the
Church
,
hath
left
vnto
her
the
blessed
Sacrament
,
as
a
rich
pledge
of
his
vnspeakeable
loue
;
Oh
how
highly
then
should
wee
esteeme
it
?
how
comfortable
should
the
vse
and
participation
thereof
be
vnto
vs
?
Lastly
,
in
this
circumstance
of
Time
from
our
Sauiors
practice
,
we
must
frame
to
our selues
a
rule
of
direction
;
that
is
,
to
grace
our
actions
with
the
choice
of
opportunity
.
For
opportunity
indeed
is
the
grace
and
glory
of
our
Actions
:
so
that
a
word
spoken
in
due
season
,
is
like
apples
of
gold
with
pictures
of
siluer
.
T
is
true
,
as
Salomon
saith
,
that
to
euery
thing
there
is
a
time
&
season
.
Christ
had
now
but
a
little
time
,
and
he
would
not
lose
it
;
he
had
a
fit
opportunity
to
institute
the
Sacrament
,
and
he
did
not
neglect
it
.
Time
passeth
away
like
a
ship
with
a
full
sayle
,
very
swiftly
;
and
in
this
ship
is
opportunity
carried
,
so
that
it
passeth
speedily
with
the
time
:
therfore
when
it
is
offered
,
let
vs
take
it
;
lest
with
Esau
losing
the
time
,
like
the
tree
planted
by
the
riuers
of
waters
,
that
brings
forth
her
fruits
in
due
season
;
shall
reape
in
due
season
,
if
we
faint
not
.
The
Efficient
cause
or
Author
of
the
Sacrament
.
That
question
of
the
Prophet
Isaiah
,
is
very
materiall
in
all
the
parts
of
Gods
worship
;
Who
required
this
at
your
hands
?
And
if
in
all
the
parts
of
Gods
worship
,
then
more
especially
in
the
blessed
Sacraments
,
which
haue
their
eminency
aboue
other
of
Gods
ordinances
.
Therefore
the
Apostle
,
both
for
the
better
reformation
of
the
Corinthians
,
&
information
of
the
Church
of
God
for
future
times
,
shewes
here
,
that
the
Lord
Iesus
is
the
Author
of
this
Sacrament
;
that
so
all
posterity
might
esteem
reuerently
of
it
,
and
be
afraid
to
profane
it
,
as
being
a
diuine
ordinance
.
When
almighty
God
retained
the
gouernment
of
his
Church
immediatly
in
his
own
hands
,
himselfe
was
the
immediate
Author
of
the
legall
Sacraments
.
He
prescribed
to
Abraham
the
Sacrament
of
Circumcision
,
&
described
the
same
in
respect
of
the
matter
,
the
manner
,
the
time
,
the
sex
,
the
persons
,
as
we
read
in
the
seuenteenth
of
Genesis
.
He
likewise
gaue
direction
to
Moses
&
Aaron
,
Though
the
Lord
honored
Moses
in
making
him
his
Ambassadour
;
yet
he
retained
to
himselfe
the
absolute
authority
of
instituting
the
Sactament
.
Moses
was
faithfull
,
as
a
seruant
in
the
Lords
house
,
yet
neither
inacted
he
any
Law
,
or
instituted
any
Sacrament
,
but
onely
published
the
one
,
When
the
Sonne
of
God
was
incarnate
,
&
swayed
the
scepter
in
the
time
of
grace
,
he
likewise
did
ordain
and
institute
two
Euangelicall
Sacraments
,
to
seale
vp
thereby
the
ancient
Couenant
of
Grace
.
As
there
is
a
pregnant
testimony
of
the
institution
of
Baptisme
in
the
eighty
and
twentieth
of
Mathew
:
Gregory
of
Valentia
would
haue
it
)
but
as
hee
was
God
&
man
,
as
diuers
Schoolemen
doe
confesse
.
Yea
Bellarmine
doth
seeme
some-what
to
qualifie
that
opinion
of
his
fellow
Iesuite
,
saying
,
that
the
humanity
of
Christ
is
the
instrument
,
as
it
was
hypostatically
vnited
to
the
diuinity
.
And
surely
to
affirme
,
that
Christ
,
onely
as
man
,
though
by
Commission
from
God
,
did
institute
the
Sacraments
,
were
some
derogation
to
the
dignity
thereof
.
The
Sacraments
came
from
heaue●
:
That
is
,
they
had
a
diuine
institution
.
Now
there
are
diuers
reasons
why
it
should
be
so
.
First
,
the
Sacraments
are
an
especiall
part
of
Gods
worship
;
they
are
military
badges
,
whereby
we
publiquely
professe
our selues
to
be
the
souldiers
&
seruants
of
Iesus
Christ
,
whilst
we
serue
in
his
Campe
,
and
vnder
his
colours
:
Acknowledging
that
no
other
shall
prescribe
to
vs
any
Sacraments
but
onely
Christ
,
by
whom
alone
we
looke
for
eternall
saluation
.
Therefore
St.
Paul
disclaimes
that
honour
,
which
some
of
the
Corinthians
,
forth
of
their
factious
affections
,
were
wont
to
cast
vpon
their
sequestred
Teachers
,
saying
,
Were
you
baptized
into
the
name
of
Paul
?
And
surely
it
were
odious
ambition
,
and
presumptuous
arrogancy
,
if
any
man
should
assume
vnto
himselfe
this
dignity
,
which
is
peculiar
to
the
Sonne
of
God
.
2.
To
him
it
belongs
to
institute
the
Sacraments
,
who
is
the
author
of
Grace
,
and
can
thereby
make
them
effectuall
to
the
receiuer
.
And
that
is
onely
Christ
,
GOD
and
man
,
and
not
any
other
who
is
meerely
man
.
The
Sacraments
indeed
are
like
to
a
seale
,
&
as
a
seale
giues
force
to
the
writing
,
so
the
Sacraments
doe
confirme
to
vs
the
Couenant
of
grace
,
but
yet
they
doe
this
onely
as
they
are
ingrauen
with
the
death
,
and
printed
with
the
hand
of
Christ
.
Of
whose
fulnesse
wee
receiue
grace
for
grace
.
Had
the
anoynting
of
the
blind
mans
eyes
with
clay
and
spittle
,
baptized
with
the
holy
Ghost
,
and
with
fire
.
In
the
Lords
Supper
we
deliuer
the
elements
,
but
he
it
is
that
giues
vertue
to
the
Sacrament
.
As
he
did
sanctifie
himselfe
,
3.
The
Sacraments
are
seales
of
the
Couenant
,
&
therefore
they
cannot
without
odious
forgery
be
fixed
or
annexed
thereunto
by
any
but
by
Christ
.
Is
it
Treason
to
put
a
priuate
mans
seale
of
a
Princes
Letters
Patents
?
And
shall
it
not
be
found
high
treason
against
the
most
Highest
,
to
put
the
seale
of
a
Sacrament
to
the
Charter
of
Gods
holy
word
?
Is
there
a
Sub
poena
gone
forth
against
them
that
adde
to
the
Word
,
4.
It
was
necessary
that
Christ
himselfe
should
immediatly
institute
the
Sacraments
to
preuent
schisme
.
For
had
they
bin
left
to
the
institution
of
men
,
one
would
haue
held
of
Paul
,
another
of
Apollos
,
another
of
Cephas
.
Is
Christ
diuided
?
Were
you
baptized
into
the
name
of
Paul
?
Intimating
that
it
was
Gods
speciall
prouidence
,
the
Sacraments
should
be
founded
vpon
Christ
;
that
so
schisme
might
haue
no
shelter
by
them
amongst
the
Corinthians
.
If
the
administration
of
the
Sacrament
,
by
some
men
,
was
made
an
occasion
of
schisme
,
much
more
in
all
likelihood
,
would
the
institution
haue
bin
the
meanes
of
a
greater
rent
.
Therefore
our
Sauiour
,
who
had
his
garment
without
seam
,
his
life
without
scandall
,
and
all
his
courses
without
contention
,
so
that
his
voyce
was
not
heard
in
the
street
,
5.
This
is
a
part
of
Christs
royall
prerogatiue
,
the
author
of
eternall
saluation
,
and
giues
it
vnder
his
great
Seale
.
And
these
reasons
are
implyed
in
these
two
titles
,
the
Lord
Iesus
.
He
is
the
Lord
,
and
so
forth
of
his
supreme
power
,
and
authority
,
may
enioyne
his
Church
to
embrace
his
ordinances
.
As
he
is
called
The
Lord
of
the
Sabbath
,
All
power
is
giuen
mee
in
heauen
and
in
earth
,
let
him
boldly
and
freely
ordaine
Sacraments
.
If
he
shall
attempt
the
one
,
not
being
able
to
affirme
the
other
,
he
shall
be
found
an
incrocher
vpon
Christs
prerogatiue
.
Yea
,
this
case
is
so
cleare
,
that
both
Bellarmine
,
Gregory
of
Valentia
doe
confesse
,
That
the
opinion
of
certaine
Schoolemen
can
no
longer
be
defended
,
who
hold
that
diuers
of
the
Sacraments
were
not
ordained
by
Christ
.
Thus
the
Sacrament
,
being
an
especiall
part
of
Gods
worship
and
seruice
,
a
singular
instrument
of
Grace
,
a
seale
of
eternall
saluation
,
an
Antidote
against
schisme
,
and
a
principall
part
of
Christs
prerogatiue
,
to
whom
should
the
institution
thereof
belong
but
onely
vnto
Christ
?
is
a
visible
signe
of
inuisible
grace
,
instituted
of
GGD
,
to
shew
and
apply
vnto
vs
the
vertue
of
Christs
death
an●
Passion
.
Reuera
●acramenta
,
True
Sacraments
in●eed
.
For
what
can
those
words
of
●is
import
,
but
that
the
other
Sacraments
are
not
so
?
truely
and
properly
a
Sacrament
.
The
Papists
would
faine
gaine
●ome
aide
for
their
error
,
from
the
●uffrages
of
the
ancient
Fathers
,
but
●n
vaine
:
For
albeit
they
sometimes
vse
the
word
Sacrament
in
their
wri●ings
more
generally
,
&
improperly
(
as
Hierome
saith
concerning
the
Re●elation
,
Sacraments
as
words
.
)
Yet
when
they
●peake
exactly
of
the
Sacraments
,
they
acknowledge
onely
two
,
namely
,
Baptisme
and
the
Supper
of
the
Lord
,
whilst
they
say
,
that
The
Sacraments
of
the
Church
did
flow
forth
of
Christs
side
,
In
answere
hereunto
,
Bellarmin
:
hath
a
silly
euasion
,
namely
,
that
the
issuing
of
water
and
bloud
foorth
o●
the
side
of
Christ
,
may
haue
more
expositions
:
For
we
stand
not
vpon
the
exact
exposition
of
that
place
:
but
onely
shew
what
the
iudgement
o●
Antiquity
hath
beene
,
yea
in
some
sort
grounded
vpon
the
Scripture
.
And
what
need
any
one
contend
for
seuen
Sacraments
,
when
as
two
are
very
sufficient
for
the
Church
of
God
?
There
is
a
notable
correspondence
betweene
our
naturall
and
our
spirituall
life
.
As
to
the
one
there
is
required
our
birth
&
nourishment
;
so
to
the
other
wee
haue
Baptisme
the
Sacrament
of
our
new
birth
,
and
the
Supper
of
the
Lord
the
Sacrament
of
our
nourishment
.
And
,
as
food
and
raiment
are
sufficient
for
the
preseruation
of
the
body
:
so
Baptisme
which
is
our
clothing
,
by
putting
on
the
Lord
Iesus
,
Againe
,
here
we
shall
doe
well
to
take
notice
whence
the
Blessed
Sacraments
haue
their
vertue
,
namely
,
from
the
Author
of
them
,
the
Lord
Iesus
.
And
consequently
,
they
are
not
to
be
refused
from
the
hand
of
an
euill
Minister
.
As
the
Word
is
mighty
and
powerfull
through
God
,
by
whom-soeuer
it
is
preached
:
It
is
very
obseruable
,
that
our
Sauiour
did
not
baptize
in
his
owne
person
,
to
manifest
,
one
may
plant
,
the
other
may
water
,
but
it
is
God
,
which
giues
the
increase
.
The
Separatists
our
new
Donatists
,
forth
of
their
Pharisaicall
pride
,
doe
abandon
our
societies
,
as
profane
,
and
reiect
our
Sacraments
,
as
polluted
by
the
hands
of
an
vnworthy
Minister
:
but
let
euery
humble
Christian
be
as
farre
from
their
opinion
,
as
they
are
from
a
charitable
vnion
.
If
it
bee
the
true
treasure
of
the
Word
,
though
it
be
offered
in
earthen
vessels
,
despise
it
not
;
and
if
Christ
the
great
Physician
prescribe
a
cordiall
,
though
it
be
giuen
by
a
leprous
hand
,
refuse
it
not
.
Againe
,
for
as
much
as
the
Lord
Iesus
is
the
Author
of
the
blessed
Sacrament
,
it
behooueth
vs
to
esteeme
of
it
very
reuerently
.
Behold
,
here
is
a
princely
table
,
where
the
Angels
are
attendants
,
How
fearefull
is
this
place
?
So
may
I
say
,
How
honorable
is
this
Sacrament
?
therefore
(
as
Chrysostome
exhorts
)
Adora
&
communica
,
humble
thy selfe
,
St.
Paul
saith
of
the
Ministers
of
the
Gospell
,
Haue
them
in
singular
reuerence
for
their
works
sake
.
So
may
I
say
of
the
Sacraments
,
Haue
them
in
singular
reuerence
for
their
Authors
sake
.
If
the
legall
Sacraments
deliuered
by
Moses
the
seruant
of
God
,
beeing
profaned
,
could
procure
the
wrath
of
God
,
how
much
more
shall
the
Euangelicall
,
being
the
institution
of
the
Sonne
of
GOD
,
if
they
be
abused
or
despised
?
So
saith
the
Apostle
,
If
they
that
despised
Moses
Law
,
died
without
mercy
,
vnder
two
or
three
witnesses
,
of
how
much
sorer
punishment
shall
he
be
worthy
,
that
treadeth
vnder
foote
the
Sonne
of
God
,
and
contemneth
the
bloud
of
the
Testament
?
If
St.
Paul
,
by
direction
and
commission
from
Christ
,
had
instituted
the
Sacraments
,
they
should
haue
beene
esteemed
honourable
,
but
how
much
more
when
Christ
himselfe
is
the
immediate
Author
of
them
?
It
made
much
for
the
excellency
of
the
Tabernacle
,
in
whom
are
hid
all
the
treasures
of
wisedome
and
knowledge
?
who
is
GOD
blessed
for
euermore
.
Wee
must
not
esteeme
this
as
a
constitution
of
the
Church
,
(
which
yet
is
to
be
reuerenced
as
the
precept
of
an
indulgent
mother
to
her
deare
children
)
but
as
a
diuine
and
heauenly
ordinance
,
comming
as
a
rich
gift
from
the
Father
of
lights
.
When
the
King
of
Persia
held
out
the
golden
Scepter
,
happy
was
hee
that
might
come
to
touch
the
top
of
it
:
So
when
Christ
hath
instituted
,
and
doth
inuite
vs
to
his
Sacraments
,
euery
one
should
count
it
his
great
happinesse
to
be
partaker
of
so
great
fauour
,
and
should
come
to
them
with
alacrity
.
It
cannot
but
greeue
a
Christian
heart
,
to
see
how
the
Sacrament
of
Baptisme
is
generally
disesteemed
,
and
Christ
,
the
author
thereof
,
is
thereby
much
dishonoured
.
It
is
vsuall
in
most
Congregations
,
when
Baptisme
is
administred
,
for
people
to
flocke
away
vnreuerently
,
as
though
that
Sacrament
nothing
concerned
them
.
But
they
should
knowe
,
that
as
they
owe
their
duty
of
their
prayers
to
the
infant
,
&
their
silent
suffrages
for
th'
incorporating
of
it
into
the
society
of
the
Saints
●
so
themselues
may
take
occasion
,
to
reuiue
the
remembrance
of
thei●
owne
Couenant
in
Baptisme
,
and
are
bound
to
honour
the
ordinance
of
Christ
with
their
presence
.
Lastly
,
seeing
Christ
is
the
autho●
of
this
Sacrament
,
it
is
our
duty
to
receiue
it
reuerently
,
and
to
vse
it
religiously
.
This
Sacrament
came
from
heauen
,
as
St.
Ambrose
saith
,
and
therfore
it
requires
a
heauenly
mind
in
the
Receiuer
.
If
we
be
inuited
to
a
great
mans
table
,
we
are
carefull
to
carry
our selues
with
all
due
reuerence
and
respect
,
not
suffering
a
word
to
slippe
,
or
an
action
to
passe
vs
,
which
may
procure
disgrace
to
our
selucs
,
or
distaste
to
that
great
man
:
behold
then
,
we
being
inuited
by
the
Lord
Iesus
to
his
Table
,
let
vs
both
in
respect
of
his
ordinance
,
and
presence
,
banish
out
of
our
hearts
all
such
wicked
and
wandring
cogitations
,
as
may
either
prouoke
our
Sauiour
,
or
preiudice
our selues
.
Happy
and
thrice
happy
is
he
,
that
esteemes
of
the
Sacrament
highly
,
comes
to
it
cheerefully
,
and
receiues
it
reuerently
.
For
hee
that
is
thus
feasted
by
Christ
in
the
kingdome
of
Grace
,
shall
one
day
sit
downe
with
Abraham
,
and
Isaac
,
and
Iacob
,
in
the
kingdome
of
glory
.
THE
SECOND
Sermon
.
The
Externall
Matter
of
the
Sacrament
.
1.
COR.
11.24
.
And
when
hee
had
giuen
thankes
,
hee
brake
it
,
&c.
THE
second
cause
in
the
constitution
of
the
Sacrament
,
is
the
matter
,
and
the
due
consideration
thereof
is
very
materiall
.
The
matter
of
the
Sacrament
is
twofold
,
outward
&
visible
,
&
so
is
obuious
to
the
eye
and
other
outward
senses
.
Inward
and
inuisible
,
and
is
therefore
present
only
to
the
internall
sense
,
and
the
apprehension
of
the
soule
.
The
outward
matter
is
two-fold
,
namely
,
bread
and
wine
,
and
is
set
downe
in
two
verses
,
the
bread
in
the
three
and
twentieth
,
the
wine
in
the
fiue
and
twentieth
verse
.
The
inuisible
also
is
twofold
,
to
wit
,
the
body
and
bloud
of
Christ
,
in
the
foure
&
twent●
,
and
fiue
and
twentieth
verses
.
So
that
in
the
Sacrament
there
is
offered
and
exhibited
to
the
worthy
communicant
corporally
bread
&
wine
,
but
spiritually
the
body
and
bloud
of
Christ
.
F●r
the
Sacraments
must
bee
visible
signes
of
inuisible
grace
.
Th●refore
Gregory
of
Valentia
his
course
is
very
remarkeable
,
Wee
finde
it
vsuall
in
the
sacred
Scriptures
,
that
the
Lord
teacheth
his
children
by
signes
,
similitudes
,
and
borrowed
speeches
.
Thus
did
our
Sauiour
teach
Nicodemus
the
doctrine
of
Regeneration
,
by
our
naturall
birth
,
saying
,
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
And
when
that
would
not
serue
,
hee
vsed
the
similitude
of
the
wind
,
both
to
explaine
himselfe
,
and
to
checke
Nicodemus
dulnesse
.
80.
in
Joh.
calls
the
Sacraments
visibilia
verba
.
&
by
outward
signes
,
as
it
were
by
visible
words
,
doth
demonstrate
heauenly
matters
.
Now
some
signes
are
supernatu●all
and
miraculous
,
some
naturall
,
●ome
artificiall
and
voluntary
.
The
incredulity
of
Thomas
cleaues
close
to
all
the
sonnes
of
Adam
:
beleeue
except
we
see
.
Therefore
as
men
by
proppes
doe
support
their
weak
houses
,
which
otherwise
would
quickly
grow
ruinous
;
So
Almighty
●od
,
forth
of
his
tend●r
care
and
compassion
,
hath
ordained
th●se
outward
elements
to
bee
the
props
of
our
weake
and
feeble
faith
Againe
,
by
the
same
way
and
windowes
that
sinne
entred
,
it
was
fit
it
should
be
expelled
;
so
that
,
as
the
eyes
were
employed
in
seeing
,
the
hands
in
handling
,
&
the
mouth
in
tasting
of
the
forbidden
fruit
;
so
they
might
all
bee
exercised
in
receiuing
this
comfortable
food
,
the
refection
of
the
soule
;
wherein
the
fulnesse
of
manifestation
,
addes
to
the
fulnesse
of
consolation
,
according
to
that
of
Saint
Iohn
,
That
which
we
haue
heard
,
which
wee
haue
seene
with
these
our
eyes
,
and
haue
looked
vpon
,
and
these
hands
of
ours
haue
handled
of
the
word
of
life
,
these
things
I
write
vnto
you
,
that
your
ioy
may
be
full
.
Behold
th●n
,
we
haue
here
great
cause
to
be
thankful
to
God
,
who
by
stooping
to
our
capacities
,
hath
set
foorth
such
excellent
myst●ries
,
by
thes●
outward
elements
,
and
for
our
bett●r
instru●tion
a●d
comfort
,
hath
spoken
both
to
our
ear●s
&
our
eyes
.
As
nurses
in
th●ir
louing
affe●tion
,
do
frame
their
sp●eches
to
the
childs
ability
:
so
Almighty
God
,
He
sheweth
his
word
to
Iacob
,
his
statutes
and
his
iudgements
to
Israel
,
but
deales
not
so
with
euery
nation
;
therefore
let
th●se
that
inioy
these
priuiledges
and
fauours
(
as
they
are
exhorted
)
praise
the
Lord
.
Againe
,
forasmuch
as
these
outward
signes
are
ordained
of
God
,
to
represent
vnto
vs
spirituall
graces
,
we
must
not
be
so
grossely
conceited
,
as
to
rest
in
the
outward
view
of
them
,
but
to
haue
our
mindes
lifted
vp
to
higher
matters
.
For
as
it
is
a
great
misery
to
want
the
meanes
;
so
is
it
a
farre
more
heauy
iudgement
to
want
the
vse
of
them
.
When
as
hearing
,
men
shall
heare
and
not
vnderstand
,
and
s●eing
,
they
shall
see
and
not
perceiue
.
When
they
see
things
oculis
corporis
,
non
cordis
,
when
the
eyes
and
eares
of
the
body
shall
be
open
to
the
outward
elements
,
but
be
shut
to
●he
inward
grace
.
As
when
Phy●●●e
workes
not
through
obstructi●ns
it
is
hurtfull
to
the
body
;
so
wh●n
these
ordinances
of
God
preuaile
not
,
it
is
dangerous
to
the
soule
.
This
made
our
Sauiour
,
forth
of
his
compassion
,
not
onely
to
sigh
,
but
also
to
entertaine
an
extraordinary
passion
,
euen
to
be
angry
.
If
you
be
risen
with
Christ
,
seeke
the
things
that
are
aboue
Thus
as
the
wise
men
were
ledde
to
Christ
by
the
starre
in
the
East
;
s●
should
we
be
guided
to
him
by
these
outward
signes
in
the
Sacrament
,
&
be
stirred
vp
spiritually
to
feed●
vpon
his
precious
body
and
bloud
represented
to
vs
by
these
outward
●lements
.
But
it
is
not
enough
to
obseru●
the
signes
in
generall
,
we
must
descend
to
the
particular
consideration
of
them
,
&
the
reasons
why
this
Sacrament
should
be
instituted
in
these
●lements
of
bread
and
wine
,
rather
then
in
any
other
:
the
consideratio●
whereof
,
will
yeeld
much
matter
o●
instruction
.
There
are
many
of
the
workes
of
God
,
so
full
of
mystery
,
that
though
we
feare
high
,
yet
we
ca●not
comprehend
the
reason
of
them
.
Wee
can
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
are
so
,
that
it
is
plain
and
euident
,
but
why
and
how
they
are
so
,
it
is
not
so
apparant
.
Yet
are
the
r●asons
of
this
matter
very
obuio●s
and
euident
to
eu●ry
vnderstanding
man
.
Now
the
reasons
of
vsing
these
elements
are
either
generall
,
as
they
concerne
them
both
,
or
particular
,
as
they
concerne
them
seuerally
.
There
are
two
especiall
reasons
in
generall
.
First
,
these
elements
of
bread
and
wine
are
most
vsuall
and
common
thorowout
the
Christian
world
,
and
so
doe
fit
●he
Church
of
Christ
dispersed
ouer
the
face
of
the
earth
.
Secondly
,
Againe
,
there
are
diuers
reasons
proper
and
peculiar
to
them
seuerally
.
First
,
the
bread
is
fit
to
set
forth
the
strength
we
haue
by
Christ
;
for
vita
panis
,
He
bringeth
out
of
the
earth
bread
that
strengtheneth
mans
heart
.
Vpon
which
words
Saint
Austin
,
after
his
allegoricall
manner
of
exposition
,
applyes
it
to
Christ
,
saying
,
quem
panem
?
what
bread
is
it
that
he
brings
foorth
of
the
earth
to
strengthen
mans
heart
?
and
then
answeres
,
Christum
,
euen
Christ
.
Thus
the
bread
,
being
in
especiall
manner
the
instrument
of
our
corporall
strength
,
was
fit
to
set
forth
our
spirituall
strengthning
by
Christ
.
And
as
the
bread
is
very
significant
:
so
is
the
wine
in
sundry
respects
.
One
vse
of
wine
is
to
quench
the
thirst
,
and
so
it
sets
forth
the
quenching
of
our
spirituall
thirst
by
the
bloud
of
Christ
:
for
his
bloud
●
drinke
indeede
.
Hoe
,
euery
one
that
thirst●th
,
come
you
to
th●
w●ters
,
and
you
th●t
h●ue
no
money
came
a●●
buy
wine
and
m●ke
wi●hout
●●●e
,
an●
w●●h●ut
〈◊〉
.
So
that
he
,
who●●
sou●●
pa●e●●
〈◊〉
thirst●th
after
Christ
,
〈◊〉
the
Hart
after
the
riuers
of
wa●ers
,
●●ce●ueth
from
him
that
water
of
〈◊〉
,
which
neuer
suffers
h
m
to
thirst
againe
.
A
second
property
of
wine
is
to
refresh
and
r●uiu●
a
weary
man
,
by
expelling
cold
and
crude
humors
,
in
regard
whereof
S.
Paul
exho●ts
Timothy
,
(
who
in
respect
of
his
age
and
calling
vtterly
abstaining
from
●i●●
,
Through
whom
being
dead
in
our
trespasses
,
we
are
quickened
.
Thus
whilest
Christ
●esus
the
Sun
of
righteousnesse
st●n●s
vpon
our
cold
and
frozen
hearts
,
he
expels
the
cold
vapors
of
sinne
and
quickens
vs
to
the
acti●ns
of
sanctification
.
A
third
property
of
wine
,
which
followeth
by
way
of
consequence
vpon
the
former
,
is
,
to
cheare
and
comfort
the
heauy
h●art
,
by
reuiuing
and
releeuing
the
●ulled
and
decayed
spirits
;
●o
saith
the
Psalmist
,
wine
maketh
●l●d
the
heart
of
man
;
therefore
the
Wiseman
exhorts
,
Giue
wine
to
them
that
haue
griefe
of
heart
.
And
it
hath
beene
obserued
forth
of
the
ancient
Rabbins
,
beeing
iustified
by
Faith
,
wee
haue
peace
with
God
,
through
our
Lord
Iesus
Christ
.
Yea
,
we
haue
peace
within
our selues
;
Kingdome
of
God
is
not
meat
nor
drinke
,
but
righteousnesse
,
and
peace
,
and
ioy
in
the
holy
Ghost
.
A
fourth
property
of
wine
is
in
the
vse
of
medicine
,
to
mundifie
and
cleanse
a
wound
,
and
Plutarch
calls
it
a
most
sweete
and
powerfull
medicine
.
heale
the
broken-hearted
.
Thus
we
see
what
the
outward
Elements
are
,
and
the
wisedome
of
God
in
the
fit
choise
of
them
.
Forasmuch
then
as
the
Sacrament
must
haue
in
it
necessarily
the
Elements
of
bread
and
wine
,
and
seeing
their
significancy
is
to
excellent
,
the
Church
of
Rome
is
hereby
iustly
taxed
,
which
by
the
doctrine
of
Transubstantiation
doth
annihilate
the
signes
,
must
consist
of
two
things
,
the
one
earthly
,
the
other
heauenly
.
They
may
seeme
to
haue
taken
a
po●●icke
course
for
the
aduancement
of
the
Eucharist
,
by
this
supposed
change
of
the
substance
;
but
,
if
the
〈◊〉
●he
duly
considered
,
they
haue
〈◊〉
most
improuidently
,
for
they
●●●e
thereby
ouerthrowne
it
.
The
●●hemists
doe
vehemently
challenge
vs
,
that
we
haue
taken
away
the
blessed
Sacrament
altogether
;
Againe
,
as
they
d●e
by
consequence
ou●rthrow
the
Sacrament
,
so
doe
they
directly
abrogate
a
part
thereof
,
by
denying
the
cup
to
the
people
.
And
seeing
the
wine
is
so
comfortably
significant
,
in
setting
forth
the
quenching
of
our
spirituall
thirst
,
the
cleansing
,
curing
,
chearing
▪
and
refreshing
of
our
sinfull
soules
,
by
the
bloud
of
Christ
,
how
can
it
without
great
iniury
bee
denyed
to
the
people
?
Yea
,
it
is
odious
sacriledge
to
depriue
the
Church
of
a
principall
part
of
the
Sacrament
,
and
that
which
a
man
would
hardly
indure
in
his
ordinary
repast
.
The
bloud
of
Christ
is
the
speciall
price
of
our
redemption
;
For
we
were
redeemed
with
the
precious
bloud
of
Christ
,
as
of
a
Lambe
without
spot
.
yea
,
it
cleanseth
vs
from
all
our
sinnes
.
For
asmuch
therefore
as
the
wine
in
the
Sacrament
,
is
a
liuely
signe
and
seale
of
these
benefites
,
it
is
grosse
iniury
,
and
impiety
in
the
Church
of
Rome
,
to
deny
it
to
the
people
,
to
whom
the
benefits
doe
belong
.
And
what
else
is
this
,
but
to
endeuour
the
damming
vp
of
the
Fountaine
,
which
Christ
Iesus
hath
set
open
to
the
house
of
Dauid
,
for
sinne
,
and
for
vncleannesse
?
But
heerein
they
deale
with
Christ
and
his
Church
,
Our
blessed
Sauiour
doubtlesse
,
as
he
had
respect
to
the
demonstration
of
his
passion
,
and
the
shedding
of
his
bloud
,
by
the
whips
,
speare
,
nailes
,
and
crowne
of
thornes
:
so
had
he
a
purpose
by
these
outward
elements
,
Romane
Breuiary
,
set
forth
by
Pius
Quintus
doe
obserue
.
Christ
himselfe
saith
of
the
Cup
,
as
it
is
here
in
the
Text
,
This
Cup
is
the
new
Testament
in
my
bloud
.
This
practice
of
the
Church
of
Rome
doth
oppose
it selfe
to
the
institution
of
our
Sauiour
Christ
,
Three
of
the
Euangelists
haue
carefully
recorded
the
vse
of
the
cup
,
and
St.
Paul
here
hath
duly
related
the
same
;
that
in
the
mouth
of
many
witnesses
,
this
doctrine
might
be
established
;
and
the
Churches
right
might
remaine
vpon
record
,
against
this
Romish
sacriledge
.
Yea
,
lest
the
historicall
narration
might
seeme
insufficient
to
inforce
it
,
wee
haue
Christs
precept
to
his
disciples
(
who
did
represent
the
laytie
)
to
vrge
it
.
For
as
in
the
sixe
and
twentieth
of
St.
Mathew
,
Christs
commands
,
Drinke
yee
all
of
this
:
so
in
the
foureteenth
of
St.
They
all
dranke
of
it
And
Caietans
reason
vpon
that
place
is
good
.
Drinke
ye
all
of
this
,
because
it
is
shed
for
all
For
it
is
very
rea●onable
,
that
all
who
haue
an
interest
in
the
bloud
of
Christ
,
should
be
partakers
of
the
wine
,
which
repr●sents
his
bloud
.
I
may
say
therefore
with
Cyprian
to
Cecilius
,
If
it
be
not
lawfull
to
vs
late
the
least
Command●ment
of
Almighty
God
,
how
much
lesse
one
so
great
and
weighty
?
M●reouer
,
as
●ur
Sauiours
institution
doth
teach
&
prescribe
the
vse
of
the
Cup
;
to
the
generall
practic●
of
succe●ding
ag●s
doth
approue
i●
which
how
euident
it
is
,
may
appeare
by
Bellarmines
shallow
arguments
and
w●ak
proofes
of
the
contrary
.
And
Cardinall
Cusanus
can
go
no
●urther
for
the
head
of
this
streame
,
The
Romanists
doe
pretend
reasons
for
this
their
sacriledge
,
but
such
as
are
no
lesse
absurd
,
then
their
practice
is
impious
.
Andradius
saith
,
they
had
learned
by
long
experience
,
that
the
vse
of
the
Cup
could
not
bee
retained
without
maruailous
danger
.
In
which
speech
,
he
not
onely
taxeth
our
Sauiour
Christ
of
inconsideration
,
who
could
not
foresee
,
but
the
Church
also
of
extreme
ignorance
or
negligence
,
that
in
twelue
hundred
yeeres
could
not
obserue
,
or
would
not
auoyde
such
dangers
.
But
what
are
those
dangers
,
I
pray
you
?
Gerson
will
tell
you
,
lest
mens
beards
should
be
wet
,
and
lest
the
wine
should
be
sowre
,
if
an
ouer
plus
were
consecrated
.
Because
the
Communicants
being
many
,
so
much
wine
could
not
at
once
be
conueniently
consecrated
,
and
there
might
be
danger
of
sheading
.
Which
Reasons
with
some
others
of
the
like
stampe
,
comming
foorth
of
the
forge
of
drowsie
braines
,
were
it
not
a
serious
and
sacred
matter
,
doe
rather
deserue
laughter
then
answere
.
The
Apostles
constitutions
ranne
with
this
tenor
,
It
hath
semed
good
to
the
holy
Ghost
and
to
vs
:
but
behold
the
pride
of
these
men
,
who
practise
what
seemes
good
vnto
themselues
onely
,
without
direction
of
the
holy
Ghost
,
and
contrary
to
the
institution
of
the
Lord
Iesus
.
Whatsoeuer
reason
therefore
flesh
and
bloud
may
haue
for
taking
away
of
the
Cup
,
I
may
well
say
in
this
case
of
a
matter
of
certaintie
,
what
Bellarmine
saith
of
a
matter
of
probability
,
(
that
is
,
the
vse
of
vnleauened
bread
)
Neque
enim
dubitari
potest
,
quin
illud
sit
melius
,
&
faciendum
,
quod
Christus
fecit
:
It
is
not
to
be
doubted
but
that
is
best
,
and
fittest
to
be
practised
,
which
Christ
himselfe
hath
done
.
And
if
the
Church
of
Rome
will
persist
in
this
sacriledge
,
Againe
,
here
the
Papists
are
iustly
taxed
for
some
alterations
and
additions
,
in
the
matter
of
the
Sacrament
,
as
namely
,
in
vsing
and
vrging
vnleauened
bread
,
in
the
mixing
of
water
with
the
wine
,
and
dipping
the
bread
in
the
wine
.
1.
They
vrge
very
nicely
the
vse
of
vnleauened
bread
;
Ier.
2.13
.
Yea
,
this
me
thinkes
might
stop
the
Rhemists
mouthes
,
in
that
the
learned
amongst
them
doe
hold
it
indifferent
.
For
though
Scotus
account
the
Grecians
schismatikes
for
vsing
leauened
bread
;
yet
doth
Dominicus
Sot●
,
and
others
apologize
for
them
.
Yea
the
Councell
of
Hor●nce
definitiuely
allowes
their
practice
.
2.
They
vrge
exceedingly
the
mixing
water
with
wine
:
wherein
I
may
say
with
the
Prophet
Ieremy
:
These
people
haue
committed
two
euils
,
one
,
by
taking
away
the
cuppe
from
the
people
;
the
other
,
by
adding
water
to
the
wine
in
the
Priests
cuppe
.
Yet
could
I
easily
passe
ouer
this
in
silence
,
Rhem.
Anno.
in
1.
Cor.
11.23
.
were
it
not
for
the
Rhemists
v●h●mency
,
who
vrge
it
as
a
matter
of
necessity
,
and
affirme
,
that
we
in
neglect
thereof
,
doe
contemne
Christ
and
his
Church
impudently
,
and
damnably
:
for
Christ
(
say
they
)
and
the
Apostles
,
and
all
the
Churches
in
the
world
,
haue
euer
mixed
their
wine
with
water
.
But
this
stone
of
impudency
rebounds
vpon
themselues
.
For
as
there
is
no
mention
of
this
mixture
in
the
word
of
God
:
So
a
great
Popish
Antiquary
affirmes
,
did
first
of
all
,
when
hee
consecrated
,
mixe
water
with
the
nine
.
Domini●
.
Soto
(
as
likewise
diuers
others
)
saith
,
It
is
not
a
matter
of
necessity
,
and
onely
probable
,
that
Christ
,
to
allay
the
h●at
of
the
wine
in
those
hot
climats
,
did
mixe
it
with
water
.
Is
it
not
strange
that
they
should
hold
that
damnable
in
our
pactice
,
the
contrary
whereof
,
is
onely
probable
and
occasionall
in
their
iudgements
,
As
in
the
time
of
the
Law
the
sacrifices
were
so
killed
and
offered
,
that
the
bloud
was
distinctly
shedde
by
it selfe
:
so
our
Sauiour
in
the
institution
of
the
Supper
doth
take
,
consecrate
,
and
giue
the
bread
and
wine
seuerally
;
and
fitly
,
because
the
Sacrament
doth
represent
Christs
passion
,
Againe
,
forasmuch
as
the
bread
and
wine
doe
remaine
distinct
substances
from
the
body
and
bloud
of
Christ
,
the
Romish
adoration
,
grounded
on
a
vaine
supposition
of
Christs
locall
presence
,
is
no
lesse
then
odious
idolatry
,
whilest
that
is
giuen
to
the
creature
,
due
onely
to
the
Creator
,
who
is
God
blessed
for
euer
.
Againe
,
the
matter
of
the
Sacrament
may
be
a
motiue
to
vnity
;
It
should
be
our
vinculum
pacis
,
the
bond
of
Peace
,
or
glutinum
charitatis
,
the
cement
of
Charity
,
as
Barnar●
calls
it
.
For
wee
that
are
many
,
are
one
boar
,
because
we
are
made
partakers
of
●●e
bread
.
St.
Paul
exhorts
the
Ephesians
There
is
on●
Lord
,
one
Faith
,
one
Baptisme
,
on●
God
and
Father
of
all
:
So
let
vs
co●sider
,
my
brethren
,
that
we
we●●●
one
liuery
,
serue
one
Master
,
haue
one
God
to
our
Father
,
one
Churc●
to
our
Mother
,
wee
feed
and
feast●
one
table
;
Oh
how
well
then
doth
this
vnity
acc●●d
with
that
we
pr●fesse
to
be
?
That
wee
may
b●
〈◊〉
those
w●rthy
Christians
▪
who
were
as
it
were
one
soule
in
many
●●di●●
.
B●
this
shall
all
m●●
know
that
you
are
my
Disciples
,
if
you
loue
one
another
.
Were
it
onely
our
generall
profession
,
the
same
were
su●ficient
to
moue
vs
to
vnity
;
for
we
acknowledge
our selues
members
of
one
body
;
but
adde
hereunto
the
mutuall
participation
of
Diuine
graces
,
and
Gods
sacred
ordinances
,
&
amongst
others
the
comfort
of
the
blessed
Sacrament
,
and
the
same
must
needes
be
a
singular
bond
of
vnity
,
peace
and
amity
.
Lastly
,
from
this
significant
relation
of
the
visible
signe
with
the
inuisible
grace
,
there
riseth
a
meditation
of
singular
comfort
.
For
Christ
is
our
bread
,
our
wine
,
he
is
our
strength
,
our
refreshing
,
our
cure
,
our
comfort
.
If
we
consider
our
own
estate
&
condition
,
we
shall
find
what
ne●de
we
haue
of
Christ
.
Faciles
sumus
ad
se
lucendum
,
debiles
ad
operandum
,
so
mu●h
as
to
thinke
a
good
thought
.
We
are
fraile
in
resisting
the
temptations
of
the
Deuill
.
For
the
case
stands
betweene
him
and
vs
,
Goliah
,
Thou
a●t
but
a
child
,
an●●he
is
a
man
of
warre
from
his
youth
.
Y●t
behold
,
stronger
man
that
ouercomes
him
,
takes
from
him
his
armour
,
and
deuides
the
spoyle
.
Neither
doth
Christ
retaine
this
strength
to
himselfe
onely
,
but
communicates
it
in
some
measure
vnto
his
seruants
;
so
that
they
are
able
to
doe
all
things
through
the
helpe
of
Christ
that
strengthens
them
Our
soules
doe
receiue
deadly
wounds
in
our
spirituall
combats
,
Men
and
brethren
,
what
shall
we
doe
?
giueth
ioy
vnspeakeable
and
glorious
.
In
a
word
,
Omnia
Christus
est
nobis
,
saith
St.
Ambrose
:
Christ
is
to
vs
whatsoeuer
our
hearts
can
desire
.
Are
our
soules
wounded
with
sinne
,
behold
,
he
is
our
Physician
;
If
we
be
loaden
with
iniquity
,
hee
hath
taken
the
burthen
vpon
him
,
hee
is
made
our
Righteousnesse
.
If
we
be
weake
and
feeble
,
he
is
our
strength
;
If
we
feare
death
,
he
is
our
life
;
if
we
desire
to
come
to
heauen
,
he
is
our
way
;
if
we
would
be
free
from
darkenesse
,
hee
is
our
light
;
if
wee
be
thirsty
,
hee
is
the
fountaine
of
liuing
water
;
if
wee
be
hungry
,
he
is
our
meat
.
Gustate
igitur
&
videte
quàm
suauis
est
Dominus
.
O
come
and
taste
,
and
see
then
how
sweet
the
Lord
is
!
Blessed
are
they
that
put
their
trust
in
him
.
THE
THIRD
Sermon
.
The
Inuisible
Matter
of
the
Sacrament
.
1.
COR.
11.25
.
After
the
same
manner
hee
tooke
the
cup
,
&c.
YOV
haue
heard
of
the
visible
matter
of
the
Sacrament
,
which
leades
vs
,
as
it
were
by
the
hand
to
take
notice
of
the
inuisible
,
which
is
the
body
and
bloud
of
Christ
:
and
this
is
full
of
comfort
.
For
by
how
much
the
body
is
more
excellent
then
the
shadow
,
by
so
much
doth
this
heauenly
substance
excell
the
earthly
.
When
we
say
that
the
body
and
bloud
of
Christ
is
the
inuisible
matter
of
the
Sacrament
,
we
comprehend
vnder
them
,
whole
Christ
,
both
soule
and
body
,
with
all
his
diuine
Graces
and
Merits
:
Yea
the
Diuinity
also
in
respect
of
efficacy
;
yet
because
the
humane
nature
of
Christ
is
as
it
were
the
Conduit
pipe
,
by
which
the
Diuinity
doth
conuey
grace
to
vs
,
therefore
we
mention
onely
the
receiuing
of
that
in
the
Eucharist
.
But
the
truth
is
,
that
whole
Christ
,
both
God
and
man
,
is
made
ours
,
by
the
worthy
participation
of
this
Sacrament
.
The
elements
and
author
of
saluation
are
both
receiued
at
one
instant
,
if
the
heart
and
hand
of
the
receiuer
doe
their
mutuall
offices
:
as
the
Minister
giues
the
visible
signe
,
so
the
Spirit
of
God
imparts
the
inuisible
Grace
.
As
Iohn
Baptist
said
,
when
he
baptized
with
water
.
Christ
Iesus
baptized
with
the
holy
Ghost
,
and
with
fire
.
So
that
Christ
is
in
the
Sacrament
both
Conuiua
and
conuiuium
;
by
him
we
are
inuited
,
and
by
him
we
are
nourished
.
This
is
plaine
from
the
sacramentall
relation
betweene
the
signes
and
the
thing
signified
.
For
Christ
Iesus
is
not
like
Zeuxes
,
who
fed
the
birds
with
painted
berries
.
To
offer
bare
signes
without
the
substance
,
were
a
greater
delusion
,
then
can
agree
with
him
who
is
the
God
of
truth
.
Therfore
are
the
Bread
and
Wine
in
llible
pledges
of
the
presence
of
Christ
in
the
Sacrament
.
It
is
said
of
the
children
of
Israel
,
that
they
did
eate
of
the
same
spirituall
meat
,
and
drinke
of
the
same
spirituall
rocke
,
and
the
rocke
was
Christ
.
It
cannot
be
said
that
they
did
eate
&
drinke
of
the
same
in
respect
of
the
signes
:
therefore
it
must
needes
be
vnderstood
of
the
thing
signified
,
which
is
Christ
.
And
so
St.
Augustine
saith
,
Those
Sacraments
were
different
from
ours
in
the
signes
,
but
equall
in
the
matter
signified
.
Now
,
if
the
Isra●lit●s
did
by
vertue
of
their
Sac●●ments
eate
and
drinke
Christ
spiritua●ly
in
the
time
of
the
Lawe
,
who
will
doubt
but
the
Church
and
children
of
God
doe
so
in
the
time
of
the
Gosp●ll
?
And
St.
Pauls
dr●ft
in
that
place
is
by
shewing
the
equality
of
the
Sacraments
,
to
wr●st
a
vaine
buckler
of
defence
out
of
the
hands
of
the
Corinthians
.
For
they
were
r●ady
to
obiect
their
priuiledg●s
as
a
Sup●●sedeas
to
Gods
iudgements
,
esteeming
their
case
to
be
better
then
the
Israelites
,
in
respect
of
those
diuine
priuiledges
:
but
the
Apostle
shewes
them
their
error
,
&
layes
upon
the
vanity
of
th●ir
conc●it
of
safety
,
by
manifesting
,
that
the
Israelites
were
insconsed
with
as
strong
bulwarkes
,
and
inuested
with
a●
great
priuiledges
as
themselues
,
in
reg●rd
of
the
su●●tance
of
the
Sacraments
,
notwithstanding
which
,
the
wrath
of
God
did
breake
forth
vpon
th●m
.
And
what
else
could
the
Corinthians
expect
,
if
they
were
culpable
in
the
same
kind
?
Againe
,
the
Sacraments
are
not
onely
signes
to
demonstrate
,
but
scales
also
to
ratifie
the
word
of
promise
.
And
indeed
there
cannot
be
a
more
liuely
comparison
to
set
forth
the
nature
&
difference
of
the
Word
and
Sacraments
.
For
the
Gospell
may
fitly
be
compared
to
a
Charter
,
or
to
a
Will
and
Testament
,
and
the
Sacraments
to
the
seales
,
whereby
the
l●gacy
of
eternall
life
bequeathed
in
the
Gospell
to
all
the
faithfull
is
ratified
.
We
doe
not
read
in
any
Apostle
or
Euangelist
,
that
the
promises
of
God
are
sealed
vp
vnto
vs
,
except
peraduenture
in
the
Gospell
,
according
to
Luther
.
In
which
scornefull
speech
,
t
is
hard
to
say
,
whether
the
Iesuit
shew
himselfe
more
ignorant
or
impudent
,
For
the
comparison
is
diuine
.
St.
Paul
shewes
in
the
fourth
to
the
Romans
,
Abraham
receiued
the
signe
of
Circumcision
,
as
the
scale
of
the
righteousnesse
of
faith
.
And
to
Clemens
Alex.
calls
the
Sacrament
,
Strom
li.
2.
Tertul.
calls
Baptisme
si●naculum
fidei
.
〈◊〉
de
spec●ae
.
24.
And
as
the
legall
Sacraments
were
seales
of
the
Couenant
,
so
are
the
Euangelicall
which
succeede
them
in
that
kind
,
as
Saint
Augustine
saith
;
&
so
diuers
othe●
ancient
Fathers
call
them
.
But
I
would
know
of
Bellarmine
,
how
a
seale
is
a
thing
better
known
then
the
Charter
,
or
what
power
it
hath
without
some
writing
?
If
the
Iesuit
should
haue
had
the
Popes
scale
or
bull
to
a
blanke
,
he
would
haue
found
small
power
or
vertue
in
it
to
him
for
a
Cardinalshippe
;
whereas
a
writing
without
a
seale
,
may
be
knowne
to
be
a
mans
deed
,
expresse
his
mind
,
and
carry
with
it
in
some
cases
,
power
to
conuey
a
gift
or
legacy
.
Who
doubts
but
that
the
bare
Word
of
God
is
of
sufficient
authority
,
and
yeelds
great
assurance
?
Yet
(
as
the
Apostle
saith
)
God
being
willing
more
abundantly
to
shew
vnto
the
heires
of
promise
,
the
stablenes
of
his
Counsell
,
bound
himselfe
by
an
oath
:
So
I
may
say
,
that
the
Word
of
God
written
,
is
the
Word
of
Truth
,
The
truth
of
the
presence
of
Christ
in
the
Sacrament
will
more
fully
appeare
,
if
we
consider
the
liuely
analogy
betweene
the
soul●
&
the
body
.
For
as
the
body
hath
through
the
soule
a
naturall
life
,
so
hath
the
soule
through
grace
a
spirituall
.
As
the
body
is
subiect
to
hunger
,
I
am
the
liuing
bread
which
came
downe
from
heauen
,
if
any
man
eate
of
this
bread
,
he
shall
liue
for
euer
.
Except
we
eate
the
flesh
of
Christ
,
and
drinke
his
bloud
,
we
can
haue
no
life
in
vs
.
As
certainely
therfore
as
our
bodies
are
made
partakers
of
the
outward
elements
,
so
certainely
are
we
assured
,
that
being
duly
prepared
,
our
soules
doe
feede
vpon
Iesus
Christ
.
For
,
the
cup
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
and
the
bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
Now
albeit
Christ
is
truly
in
the
Sacrament
,
yet
is
hee
not
locally
there
,
according
to
the
conceit
either
of
Consubstantiation
or
Transubstantiation
.
For
the
body
and
bloud
of
Christ
are
not
present
to
the
elements
,
but
to
the
Communicants
.
There
is
onely
a
symbolicall
&
rationall
vnion
betwixt
Christ
and
the
Elements
,
but
the
spirituall
and
reall
vnion
is
betwixt
Christ
&
his
members
.
Andradius
saith
well
;
If
Christ
were
locally
present
with
the
elements
,
as
Consubstantiators
hold
,
then
he
should
haue
said
,
In
hoc
loco
est
corpus
meum
:
My
body
is
in
this
place
:
and
should
he
not
haue
said
so
,
if
hee
bee
there
by
Transubstantiation
?
The
truth
is
,
that
as
the
Sunne
and
other
celestiall
bodies
,
remaining
in
their
proper
spheres
,
doe
communicate
their
light
and
influences
to
the
terrestriall
:
So
Christ
being
in
heauen
,
The
doctrine
of
Transubstantiation
cannot
be
maintained
,
without
many
impieties
and
absurdities
.
It
is
iniurious
to
God
,
in
attributing
to
a
mortall
and
sinfull
man
such
a
maruellous
,
yea
transcendent
demonstration
of
that
diuine
attribute
of
omnipotency
.
For
as
GOD
is
shewed
to
be
Almighty
in
making
heauen
and
earth
:
so
of
all
the
creatures
on
earth
,
man
being
most
excellent
,
and
amongst
men
our
Sauiour
Christ
,
to
ascribe
to
the
Priest
the
making
of
him
,
doth
derogate
from
God
,
&
attribute
to
man
that
omnipotency
wherof
he
is
most
vncapable
.
It
is
inglorious
to
Christ
,
ascribing
vnto
him
a
fantasticall
body
,
like
the
Manichees
,
and
such
other
heretikes
.
Yea
,
it
vtterly
ouerthrowes
,
by
diuers
consequences
,
the
humane
nature
of
Christ
,
&
consequently
doth
demolish
a
principall
foundation
of
our
faith
.
What
greater
indignity
can
be
offered
to
that
blessed
body
(
which
Ioseph
of
Arimathea
so
religiously
imbalmed
,
24.
Gen.
1.
and
remaining
three
dayes
without
any
subiect
.
But
Pererius
,
95.
It
were
in
prima
effectione
,
institutione
&
dispositione
ad
miracula
confugere
,
cum
illis
non
sit
opus
.
Perer.
Bella
de
gratia
primi
hominis
.
c.
19.
a
learned
Iesuite
,
doth
vpon
good
ground
of
reason
impugne
it
,
in
his
Commentaries
vpon
Genesis
,
bookes
much
commended
by
Bellarmine
himselfe
.
There
needs
no
better
argument
or
artillery
to
cast
downe
this
Idol
,
then
that
which
the
Romanists
hold
for
their
principall
pillar
to
support
it
:
namely
,
these
words
of
the
Apostle
,
Hoc
est
corpus
meum
,
This
is
my
body
.
For
Sacramentall
speeches
are
to
be
taken
sacramentally
,
as
many
places
both
of
the
old
and
new
Testament
doe
manifest
:
This
is
my
body
,
that
is
,
a
figure
,
a
representation
,
or
a
signification
of
my
body
.
And
St.
Austins
reasons
,
annexed
to
his
assertion
,
in
this
matter
is
very
pregnant
.
The
Sacraments
,
vsually
,
in
respect
of
the
resemblance
they
haue
of
the
things
signified
by
them
,
doe
take
the
names
of
the
things
themselues
.
Now
if
we
vnderstand
these
words
on
this
manner
,
There
is
nothing
more
frequent
in
the
Scripture
,
whether
it
be
formall
,
substantiall
,
or
of
some
other
kinde
.
True
it
is
,
that
some
of
the
ancient
Fathers
doe
speake
of
a
change
,
but
what
that
is
,
But
why
should
any
man
stand
to
dispute
that
which
hath
no
ground
in
the
Scriptures
,
[
*
](A20154-e53180-b)
*
Bellarm.
de
Euchar.
li.
3.
ca.
23.
saith
this
was
opinio
probabilis
.
De
consecrat
.
2.
dist.
Ego
Bereng
.
Lateran
,
as
Scotus
a
great
Schooleman
,
and
others
haue
acknowledged
?
Which
Councell
,
how
vnworthy
of
respect
it
is
,
may
appeare
,
in
that
it
caused
Berengarius
to
confesse
in
plaine
termes
,
that
Christ
in
the
Sacrament
is
sensibly
handled
with
the
hands
of
the
Priest
,
broken
and
torne
in
pieces
with
the
teeth
of
the
faithfull
.
The
credit
of
which
Councell
Bellarmine
But
my
purpose
is
not
to
dwell
vpon
matter
of
Controuersie
,
but
rather
matter
of
comfort
,
and
onely
to
giue
a
touch
of
the
truth
,
that
thereby
I
may
make
the
positiue
doctrine
more
cleare
and
euident
.
This
Doctrine
of
Christs
presence
in
the
Sacrament
yeelds
many
excellent
vses
.
First
,
the
world
may
witnesse
with
vs
,
how
slanderous
the
Papists
are
,
who
charge
vs
to
hold
,
that
there
is
nothing
in
our
Sacrament
but
a
bare
piece
of
bread
,
Againe
:
3.
here
the
loue
of
Christ
is
manifested
,
in
that
he
findes
nothing
too
deare
for
his
Church
,
no
not
himselfe
;
who
,
as
he
gaue
himselfe
to
death
for
vs
in
his
passion
,
so
hath
he
also
giuen
himselfe
to
vs
in
the
Sacrament
:
he
dranke
the
bitter
cup
in
the
garden
,
and
tasted
●he
gall
and
vineger
vpon
the
Crosse
,
but
behold
,
hee
hath
prepared
a
better
cup
for
vs
to
taste
of
.
If
God
did
shew
kindnesse
to
Dauid
in
preparing
a
corporall
table
for
him
,
sed
proprio
sanguine
nos
pascit
:
but
feeds
vs
with
his
owne
precious
bloud
.
Therefore
I
may
say
in
admiration
of
this
mercy
,
with
Bernard
,
Vnde
h●c
,
pi●●ime
Iesu
?
Whence
is
it
.
O
most
holy
Io●te●
,
that
thou
shouldest
aff●rd
vs
this
fauour
,
to
giue
vs
thine
owne
body
and
bloud
for
the
nourishment
of
our
soules
?
Surely
of
thy
aboundant
loue
.
If
therefore
any
one
loue
not
the
Lord
Iesus
,
A●athema
maranatha
;
Let
him
be
accu●sed
.
Againe
,
seeing
we
doe
truely
receiue
Christ
in
the
Sacrament
;
hence
our
vnion
with
him
is
strengthened
.
As
he
by
our
incarnation
was
made
flesh
of
our
flesh
,
may
abide
in
him
,
and
bring
forth
much
fruit
,
the
Sacrament
is
very
necessary
.
St.
Paul
calls
this
our
vnion
with
Christ
,
a
great
mystery
,
from
this
vine
,
as
Cyril
saith
.
Hereby
we
haue
an
interest
in
all
comforts
,
both
corporall
and
spirituall
;
Whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
;
whether
they
be
things
present
,
or
things
to
come
,
euen
all
are
ours
,
because
we
are
Christs
.
Yea
this
our
present
vnion
with
Christ
in
the
Kingdome
of
Grace
,
yeelds
full
assurance
of
our
future
vnion
with
him
in
the
Kingdome
of
glory
;
according
to
his
heauenly
petitions
in
the
seuenteenth
of
Iohn
,
where
he
first
prayes
that
all
the
faithfull
may
be
one
with
him
and
the
Father
;
I
will
that
they
which
thou
hast
giuen
me
,
bee
with
me
where
I
am
,
that
they
may
behold
my
glory
.
So
that
now
by
the
Sacrament
wee
behold
.
Christ
as
in
a
myrror
,
but
hereafter
we
shall
see
him
face
to
face
;
now
hee
feedes
our
soules
with
his
body
and
bloud
,
but
then
shall
hee
beautifie
both
soule
and
body
with
endlesse
glory
.
Againe
,
seeing
that
Christ
Iesus
is
offred
in
the
blessed
Sacrament
to
be
the
food
of
our
soules
,
those
are
iustly
reproued
,
who
being
graciously
inuited
,
refuse
to
come
to
so
blessed
a
banquet
.
Wisedome
,
Salomon
,
hath
builded
her
a
house
,
she
hath
killed
her
fatlings
,
mingled
her
wine
,
and
prepared
her
table
;
behold
her
dainty
and
diligent
preparation
.
Yet
cannot
the
same
preuaile
with
many
;
made
light
of
it
,
absented
and
excused
themselues
,
one
by
his
Farme
,
another
by
his
Oxen
,
and
another
by
his
marriage
:
so
doe
many
esteeme
too
meanely
of
this
heauely
Feast
,
and
haue
their
seuerall
excuses
;
one
wants
leasure
,
another
wants
cloehes
,
another
wants
charity
,
and
I
may
say
,
they
all
want
grace
.
Hast
thou
leasure
to
fill
thy
body
euery
day
,
and
wantest
thou
leasure
to
feede
thy
soule
?
Our
Sauiour
giues
thee
better
counsell
,
Labour
not
for
the
meat
that
perisheth
,
but
for
the
meate
that
indureth
to
eternall
life
.
It
is
not
the
outward
apparell
,
but
the
inward
ornaments
that
must
make
thee
gracious
in
the
sight
of
God
.
Here
is
the
best
garment
,
if
thou
wilt
put
it
on
,
euen
the
Lord
Iesus
.
Art
thou
not
in
charity
?
wilt
thou
,
by
cherishing
a
froward
spirit
,
depriue
thy selfe
of
this
sweet
comfort
?
who
doe
not
pitty
the
folly
of
little
child●n
,
that
for
curst
stomacke
refuse
their
meate
?
but
how
much
more
are
those
to
be
pittied
,
whose
vncharitable
disposition
depriues
them
of
the
Food
of
their
soules
?
in
the
meane
time
,
how
canst
thou
who
art
vncharitable
pray
?
It
is
dangerous
for
a
healthfull
man
to
forsake
his
food
,
and
for
a
sicke
man
to
refuse
his
physike
.
Behold
,
the
Sacrament
is
both
food
and
physike
to
the
soule
,
it
is
foode
to
the
strong
,
&
physike
to
the
weake
:
what
assurance
can
there
be
of
the
spirituall
life
and
health
to
him
that
refuseth
it
?
But
alas
for
pitty
,
how
many
are
there
who
neglect
this
blessed
meanes
of
life
and
health
,
&
so
doe
sin
against
their
owne
soules
?
Remember
the
doome
of
those
excusers
in
the
Gospell
,
I
say
vnto
you
,
that
none
of
those
men
which
were
bidden
,
shall
taste
of
my
Supper
.
Againe
,
seeing
that
Iesus
Christ
is
the
especiall
matter
of
this
Sacrament
,
those
are
very
worthy
of
reproofe
,
who
profane
and
abuse
it
.
The
more
sacred
and
precious
the
ordinance
,
the
more
odious
and
pernicious
is
the
abuse
and
prophanation
thereof
.
Procul
,
ô
procul
este
profani
.
The
Papists
doe
charge
vs
with
dishonouring
of
the
Sacrament
:
but
if
any
Prof●ssor
of
the
Gospel
can
be
shewed
to
haue
so
profaned
it
as
diuers
Papists
:
yea
some
among
the
Popes
haue
done
,
let
him
beare
the
ex●remest
degree
of
reproach
that
can
be
cast
vpon
him
.
What
more
ordinary
with
them
,
then
to
make
it
a
bond
of
secresie
for
shedding
of
bloud
,
and
a
mystery
of
iniquity
to
confirme
them
in
their
cruell
and
trecherous
designes
?
so
was
I
arg●
:
confirmed
,
who
made
assault
vpon
the
Prince
of
Orange
,
as
appeareth
in
the
printed
discourse
touching
that
businesse
.
So
were
diuers
confirmed
and
c●mbined
in
that
late
horrid
and
hellish
Gunpowder
treason
,
as
appeareth
by
diuers
voluntary
confessions
,
&
depositions
.
What
greater
dishonor
could
be
offered
to
our
Sauiour
,
or
what
viler
profanation
to
the
Sacrament
,
then
to
abuse
such
a
sacred
ordinance
to
sauage
and
barbarous
designes
?
Yea
,
some
of
them
haue
not
stucke
to
make
that
a
meanes
for
poysoning
the
body
,
which
Christ
ordained
for
the
preseruation
of
the
soule
.
As
Platina
writes
of
Henry
the
Emperour
,
Platina
in
vita
Cl●mens
.
5.
And
who
doubts
but
his
Holinesss
had
a
finger
in
it
?
that
he
was
poysoned
by
a
Monke
in
receiuing
the
Eucharist
.
Yea
(
that
which
would
make
a
man
almost
amazed
to
consider
and
tremble
to
write
.
)
Cardinall
Benno
reports
of
Pope
Greg●ry
the
seuenth
,
called
Hildebrand
,
(
he
might
be
w●ll
called
a
brand
of
hell
)
that
hee
d●manding
of
the
Eucharist
resolution
of
diuers
questions
,
as
the
Gentiles
were
wont
to
doe
of
their
Idoles
,
and
receiuing
no
answer
,
cast
the
Eucharist
into
the
fire
.
Oh
horrible
profanenesse
of
a
vile
wretch
,
Others
there
are
,
who
albeit
they
come
not
to
that
height
of
impudency
and
impiety
,
yet
doe
they
offend
in
comming
to
the
Sacrament
carelesly
,
and
receiuing
it
vnworthily
.
Men
that
celebrate
the
Sacrament
as
those
did
their
sacrifices
in
the
first
of
Esay
,
Our
Sauiour
said
,
It
is
not
fit
to
put
new
wine
into
old
vessels
:
and
I
may
say
,
It
is
not
fit
to
put
holy
wine
into
lothsome
vessels
.
How
many
alas
are
there
,
who
profane
and
pollute
these
mysteries
,
by
bringing
with
them
profane
soules
?
For
to
them
that
are
defiled
and
vnbeleeuing
,
nothing
is
pure
,
their
hearts
are
like
filthy
caskes
,
which
marre
all
that
is
put
into
them
.
Wee
know
the
fearefull
estate
of
him
who
came
without
a
wedding
garment
:
Friend
,
how
camest
thou
in
hither
?
hee
was
striken
speechlesse
;
and
hauing
no
word
of
defence
,
being
bound
hand
and
foot
,
was
cast
into
vtter
darknesse
.
And
this
should
terrifie
all
those
,
who
come
to
the
Sacrament
without
these
ornaments
of
grace
,
which
should
make
them
gracious
in
the
sight
of
Christ
,
he
changed
his
garments
and
haued
himselfe
:
so
it
is
our
duty
when
we
come
into
so
great
a
presence
,
&
to
be
partakers
of
such
a
holy
ordinance
,
Cleanse
your
hands
you
sinners
,
and
purge
your
hearts
you
double
minded
,
and
then
draw
neere
to
the
Lord
.
And
your
hearts
must
answ●re
with
Dauid
,
I
will
wash
my
hands
in
innocency
,
and
so
will
I
come
to
thine
Altar
,
O
Lord
.
Againe
,
seeing
Christ
Iesus
is
truly
offred
and
exhibited
in
the
Sacrament
;
the
consideration
thereof
should
stirre
vs
vp
with
an
earnest
desire
to
be
partakers
of
it
.
It
is
sa●d
in
the
Psalme
,
bread
of
Angels
,
which
was
a
great
prerogatiue
:
Panem
Angelorum
,
the
bread
of
Angels
.
I
may
here
make
a
fit
exposition
of
Samsons
riddle
,
Out
of
the
eate●
came
meate
,
and
out
of
the
strong
came
sweetnesse
:
For
out
of
the
dead
Lyo●
of
the
Tribe
of
Iuda
,
there
comes
to
vs
in
the
blessed
Sacrament
,
mos●
sweet
&
vnspeakeable
comfort
.
Here
is
sanguis
pretiosior
balsamo
,
Here
is
that
King
in
the
Gospell
,
which
inuites
his
guests
,
saying
,
Behold
,
I
haue
prepared
my
dinner
,
my
oxen
and
my
fatlings
are
killed
,
and
all
things
are
ready
.
For
here
is
whatsoeuer
good
the
soule
of
man
can
desire
.
Here
the
Spirit
and
the
Spouse
doe
cast
to
euery
man
to
come
and
take
of
the
waters
of
life
freely
.
Therefore
my
brethren
,
I
must
say
to
you
,
as
the
Angell
spake
to
Elias
,
Vp
and
eate
:
come
with
cheerfulnesse
to
this
holy
table
.
I
doubt
not
but
some
of
you
haue
found
much
heauenly
comfort
by
receiuing
the
Sacrament
:
So
that
you
are
able
to
say
with
the
Psalmist
,
Come
and
I
will
tell
you
what
the
Lord
hath
done
to
my
soule
.
Yet
for
your
further
comfort
,
I
must
wish
you
to
remember
,
that
the
banquet
is
onely
begunne
in
this
life
,
which
shall
b●
perfected
in
the
life
to
come
.
When
Christ
shal●
say
in
heauen
,
as
it
is
in
the
fift
of
the
Canticles
,
Come
my
friends
,
eate
and
be
merry
.
Now
the
Spouse
hath
Christ
in
sacramento
,
but
then
she
shall
haue
him
sine
velamento
;
Lastly
,
for
as
much
as
Christ
is
offred
to
vs
in
the
Sacrament
,
it
shall
be
very
necessary
that
we
examin
whether
,
h●uing
receiued
the
Sacrament
,
we
haue
receiued
Christ
.
Because
,
as
Saint
Augustine
saith
,
First
,
where
Christ
is
receiued
,
he
workes
mortification
in
the
soule
of
the
Receiuer
,
&
abates
the
strength
of
those
corruptions
,
which
otherwise
would
be
potent
,
and
violent
.
So
saith
St.
Paul
in
the
eight
to
the
Romans
,
If
Christ
be
in
you
,
the
body
is
dead
because
of
sinne
,
but
the
Spirit
is
life
for
righteousnesse
sake
.
As
a
good
corrosiue
eates
away
the
dead
flesh
;
so
the
body
and
bloud
of
Christ
,
doe
eate
away
the
fleshly
corruptious
of
dead
workes
.
Therefore
Chrysostome
A
second
note
of
our
receiuing
Christ
,
is
our
viuification
,
&
quickning
of
our
soules
to
liue
the
life
of
God
.
For
as
the
body
of
the
dead
man
,
vnxit
Deus
,
vt
vngeret
;
therefore
was
he
anointed
with
the
oyle
of
grace
,
that
of
his
fulnesse
we
might
receiue
grace
for
grace
,
Now
I
liue
no
more
,
but
Christ
liueth
in
me
.
A
third
note
of
our
receiuing
Christ
,
is
our
alienation
and
estranging
from
the
world
,
according
to
that
of
St.
Paul
in
the
third
to
the
Colossians
,
If
you
be
risen
with
Christ
,
set
your
affections
on
things
that
are
aboue
.
The
young
man
that
onely
came
to
Christ
,
would
not
part
with
his
wealth
bring
commanded
,
4
Whosoeuer
receiues
Christ
in
the
Sacrament
,
receiues
him
into
his
heart
,
as
Zacheus
did
into
his
house
,
ioyfully
.
O
blessed
Iesus
,
saith
Bernard
,
Ber.
in
Cant.
serm.
32.
how
oft
when
thou
camst
vnto
me
didst
thou
comfort
my
wounded
conscience
by
powring
vnto
it
the
oyle
of
gladnesse
!
As
the
Sunne
arising
vpon
our
Horizon
,
makes
it
cheerefull
&
glorious
:
so
the
Sun
of
Righteousnesse
,
when
it
ariseth
vpon
the
Horizon
of
a
sanctified
heart
,
causeth
it
to
reioyce
with
ioy
vnspeakeable
&
glorious
.
Yea
all
the
blessings
of
God
are
made
comfortable
to
vs
,
As
many
as
receiued
him
,
to
them
he
gaue
this
prerogatiue
to
be
made
the
sonnes
of
God
.
And
if
we
be
sonnes
,
we
are
also
heyres
,
yea
coheyres
annexed
with
Christ
.
And
as
the
Israelites
had
a
taste
in
the
wildernesse
,
of
the
fruits
of
Canaan
,
A
fift
note
of
receiuing
Christ
,
is
our
thankefulnesse
of
heart
,
stirring
vs
vp
to
cheerefull
obedience
.
Dauid
hauing
receiue●
r●●●efe
from
Barz●llai
,
giues
this
charge
to
his
sonne
Salomon
,
Shew
kindnesse
to
the
Sonnes
of
Barzillai
.
What
shall
I
render
to
the
Lord
for
all
his
benefits
bestowed
vpon
me
?
I
will
offer
to
thee
the
sacrifice
of
thank●sgiuing
,
and
call
vpon
the
Name
of
the
Lord
.
Thus
,
if
vpon
the
receiuing
of
the
Sacrament
,
we
finde
,
in
some
measure
,
the
strength
of
sinne
abated
,
grace
augmented
,
our
affections
estranged
from
the
world
,
our
soules
filled
with
heauenly
ioy
,
and
our
hearts
stirred
vp
to
vnfained
thankfulnesse
;
then
may
we
with
maruellous
comfort
&
assurance
conclude
,
that
we
haue
truely
receiued
Christ
.
And
to
such
a
Communicant
I
may
say
,
as
our
Sauiour
said
to
Zacheus
,
This
day
is
saluation
come
into
this
house
.
THE
FOVRTH
Sermon
.
The
Forme
of
the
Sacrament
.
1.
COR.
11.26
.
For
as
often
as
ye
shall
eate
this
bread
,
and
drinke
this
cup
,
&c.
HAuing
spoken
of
the
Author
and
matter
of
the
blessed
Sacrament
:
It
followeth
that
wee
consider
the
forme
;
which
giues
being
and
perfection
to
the
matter
,
and
without
the
which
as
the
physicall
matter
would
be
like
the
Chaos
,
rudis
indigestaque
moles
,
so
the
matter
of
the
Sacrament
would
bee
common
bread
and
wine
,
without
any
sacred
vse
.
Yea
,
as
the
soule
is
the
forme
and
life
of
the
body
,
so
the
forme
is
the
life
and
soule
of
the
Sacrament
.
Now
this
Forme
consists
of
diuers
actions
expressed
in
the
institution
,
and
to
be
imitated
in
the
celebration
of
the
Sacrament
.
For
if
other
actions
of
Christ
are
a
kinde
of
speech
for
our
direction
,
Hoe
facite
,
Doe
this
,
is
referred
to
the
whole
action
,
as
Cardinall
Bellarmine
truely
writeth
.
So
that
the
silly
euasion
of
Cardinall
Cusanus
,
making
nothing
for
his
present
purpose
,
is
no
lesse
absurd
then
false
.
Christ
saith
,
Hoc
facite
,
non
hoc
modo
;
Doe
this
,
but
not
after
this
manner
,
which
is
in
effect
,
Imitate
this
forme
,
but
not
according
to
this
forme
.
Gregory
of
Valentia
,
and
some
others
,
doe
make
these
words
onely
,
Hoc
est
corpus
meum
,
to
be
the
forme
of
the
Sacrament
:
but
falsly
,
as
afterwards
we
will
shew
.
As
the
Forme
of
the
Sacrament
consists
of
the
actions
,
so
the
actions
are
in
number
seuen
,
whereof
fiue
doe
belong
to
the
Minister
,
and
two
to
the
Communicants
,
according
to
the
practise
of
our
blessed
Sauiour
&
his
Disciples
,
he
representing
the
Pastor
,
they
the
people
.
First
,
Christ
takes
the
bread
:
2.
He
consecrates
:
3.
Hee
breakes
it
:
4.
He
giues
it
:
5.
He
shewes
the
vse
of
it
.
The
actions
of
the
people
are
these
:
1.
They
take
it
:
2.
They
eat
and
drinke
it
.
All
which
actions
,
like
the
visible
matter
of
the
Sacrament
,
haue
reference
to
Diuine
and
Spirituall
mysteries
.
The
first
action
of
our
Sauiour
is
the
taking
of
the
bread
,
that
hee
might
consecrate
it
,
breake
it
,
and
deliuer
it
to
the
Disciples
:
which
signifies
the
taking
of
our
nature
,
that
it
being
sanctified
,
might
bee
broken
with
sorrow
for
satisfaction
to
God
,
and
giuen
to
vs
in
the
Sacrament
for
the
comfort
of
our
soules
.
So
that
hereby
is
represented
the
Incarnation
of
Christ
,
when
the
Word
did
take
flesh
.
Great
is
the
mystery
of
godlinesse
,
God
manifested
in
the
flesh
,
iustified
in
the
Spirit
,
seene
of
Angels
,
preached
vnto
the
Gentiles
,
and
receiued
vp
into
glory
.
And
as
it
yeelds
matter
of
admiration
,
so
doth
it
also
of
consolation
.
For
this
taking
of
the
humane
nature
was
for
our
sakes
,
that
Christ
might
therein
satisfie
the
iustice
of
God
,
and
accomplish
the
worke
of
our
Redemption
,
according
to
that
in
the
tenth
of
the
Hebrewes
,
Burnt
offering
,
and
sacrifice
for
sin
wouldest
thou
not
haue
,
but
a
body
hast
thou
prepared
.
For
it
was
expedient
,
hee
in
no
wise
tooke
the
seed
of
Angels
,
but
the
seed
of
Abraham
.
Wherefore
that
which
was
impossible
to
the
Law
,
because
of
the
weakenesse
of
the
flesh
,
God
sent
his
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
:
that
so
sinne
being
punished
in
Christ
,
it
might
be
pardoned
in
vs
.
Gloria
in
excelsis
,
Glory
be
to
God
in
the
highest
heauens
,
peace
on
the
earth
,
and
good
will
towards
men
.
So
that
the
Communicants
,
when
they
behold
the
Minister
taking
the
bread
,
should
for
their
instruction
meditate
with
admiration
and
comfort
,
vpon
the
great
mystery
of
Christs
incarnation
.
The
second
Action
the
Giuing
of
thankes
.
It
is
obseruable
,
that
the
Euangelists
and
the
Apostle
,
speaking
of
this
action
,
doe
vse
two
different
words
:
he
blessed
;
he
gaue
thankes
;
St.
Paul
both
,
Hereupon
diuers
doe
confound
the
words
,
but
diuersly
.
Some
would
haue
both
the
words
translated
,
to
giue
thankes
.
Others
would
haue
them
both
translated
to
blesse
,
which
may
not
bee
:
For
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
signifie
the
same
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
yet
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
be
rendred
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Valde
durum
est
,
Bellar.
de
Euchar.
1.10
.
Luk.
9.16
.
Ioh.
6.11
.
I
confesse
with
Bellarmine
,
't
is
very
harsh
.
It
is
true
that
the
Euangelists
Luke
and
Iohn
,
relating
the
miracle
of
the
fiue
thousand
fed
with
fiue
loaues
and
two
fishes
,
doe
vse
these
two
words
seuerally
:
St.
Luke
hath
,
he
blessed
,
S.
Iohn
hath
,
he
gaue
thankes
.
Yet
this
doth
not
necessarily
inforce
a
confounding
of
the
words
,
that
both
should
signifie
onely
to
blesse
,
or
onely
to
giue
thankes
;
but
in
my
iudgement
doe
rather
shew
a
double
action
in
that
benediction
,
namely
,
that
hee
both
prayed
and
gaue
thankes
.
And
so
hee
doth
in
this
matter
of
consecration
.
For
these
two
parts
of
Inuocation
,
Prayer
and
Thankesgiuing
,
should
in
these
actions
,
like
Hippocrates
twins
,
be
inseparable
companions
,
acccording
to
the
Apostles
rule
,
1.
Tim.
4.
The
creature
is
not
to
be
refused
,
if
it
be
receiued
with
thankesgiuing
:
For
it
is
sanctified
by
the
Word
of
God
and
Prayer
.
And
as
these
two
doe
concurre
in
the
sanctification
of
our
corporall
food
;
so
doe
they
also
in
the
consecration
of
our
spirituall
.
And
therefore
S.
Marke
Now
from
the
Conduit-pipe
of
this
benediction
,
Hoc
est
corpus
meum
,
This
is
my
body
.
Now
this
benediction
goes
before
euer
Christ
speakes
these
words
;
so
that
they
must
either
reiect
their
maine
ground
of
consecrating
by
hoc
est
corpus
meum
,
Hoc
est
corpus
meum
:
as
hereafter
wee
shall
obserue
more
fully
.
Now
this
consecration
of
the
elements
,
by
prayer
and
thankesgiuing
,
is
a
sanctifying
and
setting
apart
of
them
for
a
sacred
vse
,
and
consequently
yeelds
matter
of
much
comfort
.
For
by
it
is
represented
Christ
Iesus
sanctified
and
set
a
part
by
Almighty
God
,
for
the
sanctification
and
saluation
of
mankinde
;
according
to
that
in
the
seuenteenth
of
Iohn
,
For
their
sakes
I
doe
sanctifie
my selfe
,
that
they
also
may
be
sanctified
through
thy
truth
.
So
that
as
the
oyntment
did
descend
from
Aarons
head
to
his
beard
,
being
consecrate
,
is
become
the
author
of
eternall
saluation
to
all
them
that
obey
him
.
Againe
,
seeing
that
the
elements
of
bread
and
wine
are
sanctified
to
a
sacred
vse
,
we
must
put
a
difference
betweene
them
&
other
bread
and
wine
.
For
the
bread
after
consecration
is
not
common
bread
,
Againe
,
seeing
our
Sauiour
doth
sanctifie
the
Sacrament
by
prayer
&
thankesgiuing
;
this
is
an
action
for
imitation
.
Yea
,
if
he
gaue
thanks
to
God
in
our
behalfe
,
how
much
more
should
we
doe
so
for
our selues
,
who
receiue
the
benefit
?
and
from
this
duty
of
thanksgiuing
the
Sacrament
hath
that
ancient
name
of
Eucharist
.
And
indeed
this
action
doth
yeeld
approbation
and
commendation
to
the
celebrating
of
the
Sacrament
in
solemne
Congregations
,
where
many
ioyning
together
,
their
combined
prayers
and
praises
doe
more
powerfully
pierce
the
heauens
,
to
send
vp
the
sweet
incense
of
thanks
,
and
to
bring
downe
the
deaw
of
grace
vpon
the
Congregation
.
To
conclude
,
seeing
that
the
Sacrament
is
sanctified
by
prayer
and
thankesgiuing
,
we
must
be
carefull
to
vse
it
in
a
holy
and
reuerend
manner
.
Is
it
blessed
by
prayer
and
thankesgiuing
?
Let
vs
not
profane
it
by
vnworthy
receiuing
;
lest
wee
turne
that
blessing
into
a
curse
vpon
our selues
.
Those
things
which
God
hath
purified
,
pollute
thou
not
.
And
as
the
assembly
at
the
Passeouer
was
appointed
to
be
a
holy
Conuocation
,
The
third
Action
is
the
breaking
of
the
Bread
.
A
man
would
thinke
this
a
needlesse
ceremony
,
Rebuke
hath
broken
my
heart
.
Hereby
is
set
forth
that
which
Esaiah
speakes
of
,
He
was
wounded
for
our
iniquities
,
hee
was
broken
for
our
transgressions
,
the
chastisement
of
our
peace
was
vpon
him
,
and
by
his
stripes
we
are
healed
.
In
which
place
the
Hebrew
words
are
very
significant
,
to
set
forth
the
extreme
paines
that
Christ
indured
for
our
sakes
;
they
imply
the
whip
,
the
speare
,
the
nayles
,
the
thornes
which
did
pearce
the
body
,
and
the
sword
of
sorrow
which
did
wound
the
soule
of
our
Sauiour
.
Yea
,
this
breaking
of
the
bread
,
doth
set
forth
the
renting
of
the
soule
and
body
of
Christ
asunder
.
This
Action
makes
against
the
carna●l
presence
,
as
indeed
,
almost
euery
passage
in
the
institution
doth
.
For
the
body
of
Christ
is
present
onely
as
it
is
broken
,
but
it
is
broken
onely
in
mysterie
,
therefore
it
is
present
onely
in
mysterie
.
To
breake
the
naturall
body
of
Christ
actually
,
were
an
act
of
great
cruelty
,
But
concerning
this
action
,
the
Papists
are
exceedingly
distracted
,
Againe
,
the
necessary
and
significant
vse
of
this
action
,
condemnes
the
practise
of
the
Romanists
,
who
neglect
the
same
,
and
giue
whole
cakes
to
the
people
.
For
as
hereby
they
violate
the
ordinance
of
Christ
,
so
doe
they
depriue
the
people
of
a
comfortable
and
significant
ceremony
.
Iansenius
confesseth
,
that
the
Eucharist
was
wont
to
be
broken
,
Now
it
is
not
so
,
lest
any
one
should
thinke
he
receiues
lesse
then
another
,
or
doubt
that
he
receiues
not
whole
Christ
.
But
our
Sauiour
Christ
and
the
Primitiue
Church
,
were
much
ouerseene
,
that
could
not
thinke
of
these
inconueniences
:
or
else
the
Papists
are
too
blame
,
that
cannot
teach
their
people
better
,
or
(
which
is
the
truth
)
these
correcters
of
the
Institution
doe
play
the
Impostors
,
who
to
maintaine
an
opinion
of
their
carnall
presence
,
haue
abandoned
this
comfortable
action
of
breaking
the
bread
.
Lasty
,
here
the
Communicants
must
obserue
,
that
when
the
bread
is
broken
,
and
the
wine
powred
out
,
they
should
then
stir
vp
their
hearts
to
meditate
vpon
the
paines
&
Passion
of
Christ
,
and
apply
the
same
to
their
soules
as
a
soueraigne
cordiall
of
comfort
.
For
his
sufferings
were
for
our
sakes
.
His
wounds
,
his
stripes
,
his
anguish
of
soule
,
and
torments
of
death
,
were
the
blessed
meanes
to
deliuer
vs
from
the
paines
and
torments
of
eternall
death
.
The
fourth
action
of
our
Sauiour
is
,
the
giuing
of
the
Bread
and
the
Cup.
This
action
,
though
it
be
not
here
expressed
,
yet
it
is
implyed
in
the
word
Take
,
and
is
plainely
mentioned
in
all
the
Euangelists
,
This
action
is
of
great
moment
,
for
it
representeth
GOD
the
Father
giuing
his
Sonne
to
vs
,
with
all
the
merits
of
his
painfull
Passion
and
perfect
obedience
.
Him
hath
GOD
sealed
,
as
it
is
in
the
sixt
of
Iohn
.
As
God
by
his
eternall
decree
did
ordaine
Christ
Iesus
to
be
our
Sauiour
,
who
is
the
Lambe
slaine
from
the
beginning
of
the
world
:
And
here
is
that
loue
of
God
,
that
he
sent
his
Sonne
to
be
a
reconciliation
for
our
sinnes
.
This
action
yeelds
matter
of
reprehension
,
of
consolation
,
and
instruction
.
First
,
from
the
person
and
action
meeting
together
,
namely
,
Christ
giuing
the
Sacrament
,
I
may
well
collect
that
it
belongs
onely
to
the
Minister
,
who
is
Christs
substitute
,
to
giue
the
Sacrament
.
As
none
but
he
may
take
,
blesse
,
and
breake
the
Bread
,
As
God
by
a
speciall
ordinance
in
time
of
the
Law
,
for
that
the
applying
cause
doth
not
concurre
of
it selfe
to
produce
the
effect
.
But
his
Position
is
vnsound
,
and
his
reason
absurd
.
For
although
the
applying
cause
doth
not
of
it selfe
concurre
to
the
producing
of
the
effect
,
yet
by
accident
,
and
the
ordinance
of
God
it
may
and
doth
.
Had
any
man
beside
Ananias
put
his
hands
vpon
Pauls
eyes
,
hee
should
not
thereby
haue
receiued
his
sight
.
But
Ananias
,
It
is
obiected
by
some
,
that
our
Sauiour
said
to
his
Disciples
,
concerning
the
Cuppe
,
Deuide
this
among
you
.
But
that
is
spoken
of
the
Cup
in
the
Passeouer
,
as
euery
one
may
easily
perceiue
,
that
will
looke
vpon
the
place
in
the
Euangelist
.
For
this
is
before
any
mention
is
made
of
the
Supper
.
Againe
,
this
condemnes
that
lurching
sacrifice
,
wherin
oft
times
the
Priest
giues
none
to
others
,
but
retains
all
to
himself
.
What
is
this
practice
,
but
the
lighting
of
a
candle
to
put
it
vnder
a
bushell
?
For
wherefore
is
the
bread
blessed
and
broken
,
but
to
be
giuen
?
And
in
this
wee
must
imitate
our
Sauiour
Christ
,
It
is
no
lesse
absurd
for
a
man
to
affirme
,
that
another
should
receiue
good
by
the
Priests
receiuing
,
(
as
the
Rhemists
teach
)
then
to
hold
,
that
he
may
be
fed
by
the
meat
another
man
eates
,
or
be
saued
by
another
mans
faith
:
which
conceits
were
very
absurd
and
ridiculous
:
For
a
man
must
be
nourished
by
his
owne
meate
,
The
iust
must
liue
by
his
owne
faith
.
Therefore
the
faithfull
Minister
of
Christ
,
must
be
like
the
good
Samaritan
,
Lord
,
euermore
giue
vs
this
Bread
.
Againe
,
this
makes
against
the
Romish
Reseruation
;
for
the
Sacrament
is
consecrated
to
be
giuen
and
receiued
,
not
to
be
reserued
.
The
ancient
practice
of
the
Church
doth
controle
this
vaine
corruption
.
Saint
Hierom
shewes
that
,
which
in
all
probabilitie
was
the
generall
custome
of
the
Primitiue
Church
,
[
a
](A20154-e57340-b)
a
About
400.
yeeres
after
ChristVetus
fuit
consuetudo
Constantinopoli
.
Euang.
lib.
4.
ca.
35.
Menas
,
(
who
succeeded
Epiphanius
)
writ●s
,
that
it
was
an
ancient
custome
in
the
Church
of
Constantinople
,
that
if
any
part
of
the
Sacrament
remained
,
the
young
youth
which
frequented
the
Schooles
did
eate
it
.
But
what
speake
I
of
the
Churches
practice
against
Romish
reseruation
,
Againe
,
this
action
of
Giuing
the
Sacrament
makes
against
oblation
.
For
the
vse
of
the
Sacrament
is
,
that
it
be
giuen
to
the
people
,
not
offred
to
God
;
this
being
a
maine
difference
betweene
a
Sacrifice
and
a
Sacrament
,
that
in
the
one
we
giue
to
God
,
in
the
other
God
giues
to
vs
.
And
it
is
very
obseruable
against
the
Church
of
Rome
,
which
stands
vpon
her
reall
Altars
and
Sacrifice
,
that
if
any
such
had
remained
,
St.
Paul
,
who
was
diuinely
wise
in
pressing
and
proouing
the
points
he
had
in
hand
,
did
strangely
neglect
a
forcible
argument
,
in
not
requiring
maintenance
to
the
Ministers
for
their
seruing
at
the
Altar
and
offring
Sacrifice
,
the
principall
act
and
worke
of
priesthood
.
Yea
,
if
any
such
altars
and
sacrifice
were
remaining
,
did
not
hee
make
a
needlesse
change
of
the
office
of
the
Priests
vnder
the
Law
,
&
the
Ministers
vnder
the
Gospell
,
saying
,
As
they
which
wait
at
the
Altar
,
are
partakers
with
the
Altar
:
so
they
which
preach
the
Gospell
,
should
liue
of
the
Gospell
?
Againe
,
this
checks
that
nice
curiosity
of
the
Romanists
,
who
contrary
to
the
ancient
custome
of
the
Church
,
What
haue
I
done
?
I
did
but
sit
vpon
the
Lettice
and
she
came
and
bit
me
.
Secondly
,
as
this
doctrine
yeelds
matter
of
confutation
,
so
doth
it
also
of
consolation
.
For
here
is
represented
the
best
and
greatest
gift
that
euer
was
giuen
to
the
sonnes
of
men
,
euen
the
Sonne
of
GOD
himselfe
.
That
is
a
great
gift
which
Zaccheus
spake
of
,
Behold
,
the
one
halfe
of
my
goods
I
giue
to
the
poore
.
That
is
a
greater
which
Herod
promised
to
the
dancing
Damsell
,
Whatsoeuer
thou
shalt
aske
of
mee
,
behold
,
I
will
giue
it
,
euen
to
the
halfe
of
my
Kingdome
.
But
that
the
greatest
of
all
,
which
that
prodigall
giuer
offers
to
our
Sauiour
,
All
these
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
me
.
Yet
behold
all
those
gifts
,
had
they
been
in
their
purpose
and
power
to
dispose
,
are
of
infinite
lesse
value
then
this
transcendent
gift
.
Therefore
St.
Iohn
,
when
hee
speakes
of
it
,
Sic
Deus
dilexit
mundum
,
So
God
loued
the
world
:
whereupon
Chrysostome
saith
,
Sic
Deus
dilexit
?
Did
God
so
loue
the
world
?
So
God
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonno
,
that
whosoeuer
beleeued
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
Loe
here
the
greatest
gift
that
heauen
could
yeeld
,
or
the
earth
desire
.
Blessed
therefore
be
the
Giuer
,
and
blessed
be
the
gift
for
euermore
.
Thirdly
,
this
giuing
of
Christ
in
the
Sacrament
,
yeelds
matter
of
instruction
.
For
this
gift
of
God
to
vs
must
stirre
vp
our
hearts
and
hands
to
giue
praise
and
thankes
to
him
,
and
to
study
with
the
Prophet
what
wee
should
render
to
the
Lord
for
this
admirable
benefit
:
yea
,
God
hath
not
spared
his
owne
Sonne
,
but
giuen
him
for
vs
to
death
,
we
should
thinke
nothing
too
deare
for
the
testification
of
our
thankefulnesse
.
We
are
bound
by
the
mercies
of
God
,
to
giue
vp
our
bodies
a
liuing
sacrifice
to
him
.
Euen
to
consecrate
our selues
,
our
soules
and
bodies
,
and
all
that
we
haue
and
are
,
to
his
seruice
,
who
hath
vouchsafed
vnto
vs
forth
of
his
aboundant
mercy
,
this
inestimable
gift
to
our
exceeding
comfort
.
The
fift
action
of
Christ
,
and
consequently
of
the
Minister
,
is
that
which
I
call
verball
,
as
comprehending
words
of
promise
;
This
is
my
body
which
is
giuen
for
you
;
This
cup
is
the
new
Testament
in
my
bloud
,
which
is
shed
for
you
.
In
which
our
blessed
Sauiour
doth
necessarily
shew
the
vse
&
benefit
of
the
Sacrament
,
performing
therein
the
office
of
a
carefull
Physician
,
in
preparing
a
medicine
,
prescribing
to
his
Patient
the
vse
,
&
shewing
the
vertue
of
it
.
Necessarily
I
say
,
for
albeit
the
Sacraments
are
visible
words
,
In
this
verball
action
I
will
briefly
explane
the
words
.
Concerning
the
first
,
This
is
my
body
,
I
haue
shewed
by
conference
of
Scriptures
,
and
testimony
of
Fathers
,
that
the
same
are
a
tropicall
speech
,
and
import
thus
much
,
This
is
a
figure
,
a
signe
,
a
representation
of
my
body
.
In
the
other
there
are
diuers
tropes
.
First
,
where
hee
saith
,
This
cup
is
the
new
Testament
in
my
blood
.
Euery
one
knowes
there
is
a
metonymy
of
the
subiect
,
the
cup
being
taken
for
that
which
is
in
the
cup.
Againe
,
there
is
another
trope
in
the
word
Testament
:
For
the
cup
or
wine
in
the
cup
is
the
Testament
,
onely
as
Circumcision
is
the
Couenant
;
that
is
,
a
signe
of
the
Couenant
.
And
indeede
this
Testament
and
Couenant
are
both
one
:
and
so
the
Hebrew
word
Berith
,
and
the
Greeke
Diatheke
doe
signifie
:
For
that
which
is
called
Berith
,
a
Couenant
;
[
*
](A20154-e58060-b)
*
Gen.
17.10
.
is
called
Diatheke
,
[
*
](A20154-e58080-b)
*
Acts.
7.8
And
Hieron
.
in
Zach.
9.11
.
renders
the
word
Berith
.
testamentum
.
And
in
his
exposition
he
saith
,
Testamentisiue
pacti
tui
.
Heb.
9.10
.
Homers
Illia
.
a
Testament
.
The
reason
of
this
appellation
ariseth
partly
forth
of
Sacramentall
phrases
,
partly
from
of
a
reference
and
resemblance
of
Moses
speech
,
when
sprinkling
the
bloud
,
he
calls
it
the
bloud
of
the
Testament
.
Neither
is
this
manner
of
speech
a
stranger
to
humane
writers
:
For
Homer
calls
their
sacrifices
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
faithfull
leagues
of
their
gods
.
But
here
it
may
be
questioned
why
it
is
called
the
new
Testament
,
or
Couenant
,
First
,
in
regard
of
the
matter
,
the
one
being
a
Couenant
of
works
,
the
other
of
Grace
.
Secondly
,
in
regard
of
the
manner
,
and
so
it
is
the
new
Couenant
,
as
our
Sauiour
calls
his
precept
of
Loue
,
A
new
commandement
.
Thirdly
,
it
is
called
the
new
Couenant
,
in
regard
of
the
Minister
;
for
Moses
was
Minister
and
Mediator
of
the
old
Testament
,
being
the
seruant
of
God
:
but
Christ
is
the
Minister
and
Mediator
of
the
new
Testament
,
beeing
the
Sonne
of
God
.
Fourthly
,
it
is
so
called
in
regard
of
time
,
the
one
containing
a
promise
,
the
other
shewing
an
accomplishment
thereof
;
the
one
premonstrating
Christ
to
come
,
the
other
demonstrating
him
already
come
.
Fiftly
,
in
regard
of
the
new
forme
or
ceremonies
wherin
it
is
set
forth
:
Not
in
those
legall
types
,
as
the
bloud
of
Buls
and
Goates
,
but
in
the
elements
of
bread
and
wine
,
which
doe
liuely
represent
the
body
and
bloud
of
the
Sonne
of
God
as
without
spot
.
Thus
the
words
being
cleared
;
From
hence
we
may
infer
,
that
seeing
the
Sacrament
is
called
the
Couenant
of
Christ
,
wee
must
haue
the
hand
of
faith
to
aprrehend
it
.
For
there
is
a
mutuall
relation
betweene
sides
&
foedus
:
to
walke
before
God
and
be
vpright
.
Now
if
we
haue
this
hand
of
Faith
to
apprehend
,
and
this
hand
of
Obedience
to
demonstrate
our
apprehension
,
then
happy
and
thrice
happy
are
we
,
God
shall
be
to
vs
in
Christ
Iesus
,
yea
and
Amen
.
Thus
much
for
the
actions
of
the
Pastor
.
Now
to
the
Actions
of
the
people
,
wherein
I
will
be
briefe
,
in
regard
that
what
concernes
them
,
is
in
some
sort
handled
(
by
reason
of
relation
)
in
the
actions
of
the
Minister
.
The
first
of
these
actions
is
the
taking
of
the
Sacrament
.
This
action
is
of
great
vse
,
and
therefore
mentioned
by
all
the
Euangelists
.
It
signifies
our
apprehending
of
Christ
,
with
the
merits
of
his
death
and
passion
.
And
indeed
what
auaileth
the
preparation
and
sanctification
of
the
elements
,
if
they
be
not
receiued
?
Hence
I
obserue
;
first
,
that
it
is
no
arbitrary
thing
whether
we
receiue
the
Sacrament
or
not
,
seeing
we
are
enioyned
it
by
vertue
of
this
precept
,
Take
,
eate
.
The
Centurion
said
to
our
Sauiour
,
speake
the
word
onely
,
and
my
seruant
shall
be
whole
:
Now
Christ
hath
spoken
the
word
,
and
commanded
vs
to
take
the
Sacrament
,
therefore
we
should
doe
it
.
But
here
we
may
obserue
(
as
it
is
in
the
speech
of
the
Centurion
)
not
onely
Christs
precept
,
but
our
benefit
also
,
which
is
maruailous
great
.
The
seruants
of
Naaman
said
well
vnto
him
,
If
the
Prophet
had
commanded
thee
a
greater
matter
,
shouldest
thou
not
haue
done
it
?
how
much
more
when
he
saith
,
Wash
and
bee
cleane
?
So
may
I
say
,
My
brethren
,
if
wee
had
onely
Christs
commandement
,
should
we
not
obey
it
?
how
much
more
,
when
much
comfort
is
to
be
obtained
in
obeying
the
commandement
?
The
want
of
this
taking
in
many
may
iustly
cause
the
Prophets
complaint
,
There
is
none
that
stirred
vp
himselfe
to
take
hold
on
thee
.
The
wofull
fruit
of
which
neglect
,
we
may
obserue
in
the
same
place
,
when
he
saith
,
We
doe
fade
like
a
leafe
.
Let
whoso
will
come
and
take
of
the
water
of
life
freely
;
but
that
is
a
heauy
complaint
,
He
came
amongst
his
own
,
but
his
owne
receiued
him
not
.
And
this
complaint
falls
as
a
iust
reproofe
vpon
them
,
who
refuse
to
take
the
blessed
Sacrament
.
Againe
,
here
it
must
be
remembred
,
that
we
bring
the
hand
of
Faith
,
when
we
come
to
the
Table
of
the
Lord
.
Our
hearts
and
hands
in
receiuing
of
the
Sacrament
,
must
be
like
two
buckets
in
a
well
,
one
going
vp
,
when
another
is
going
downe
.
Whilest
the
hand
of
our
bodies
goes
down
to
take
the
bread
&
wine
,
the
hand
of
our
soule
must
goe
vp
to
Christ
in
heauen
to
lay
hold
on
him
.
To
which
purpose
St.
Augustine
saith
well
,
Quid
paras
dentes
?
Why
dost
thou
prepare
thy
teeth
&
thy
belly
?
Prepare
thy
minde
:
Beleeue
,
&
thou
hast
eaten
.
Againe
,
in
this
case
it
is
our
duty
to
be
as
ready
to
giue
as
to
take
.
As
we
receiue
the
blessings
of
God
,
so
must
we
returne
our
praise
&
thanks
vnto
him
.
As
the
bird
when
shee
takes
a
drop
of
water
,
lifts
vp
her
head
and
her
eyes
:
So
we
,
when
we
taste
of
these
mercies
,
must
lift
vp
our
hearts
&
hands
with
all
thankefulnesse
to
our
gracious
God
the
giuer
of
all
good
gifts
,
and
not
be
like
the
swine
,
which
deuoures
the
acornes
,
but
neuer
lookes
vp
to
the
tree
from
whence
they
fell
.
The
second
Action
of
the
people
is
the
eating
of
the
bread
,
and
drinking
of
the
wine
.
This
action
also
is
very
necessary
,
being
very
significant
,
as
that
which
comprehends
the
particular
applying
of
Christ
to
euery
communicant
.
For
as
S.
Austin
saith
,
This
is
the
eating
of
Christ
,
the
communicating
of
his
Passion
,
with
a
sweet
remembrance
that
his
body
was
crucified
,
&
his
bloud
shed
for
our
sinnes
.
To
eate
and
drinke
,
is
oft
in
Scripture
phrase
transferred
from
the
body
to
the
minde
,
as
in
the
sixt
of
Iohn
,
Except
you
eate
the
flesh
of
the
Sonne
of
Man
,
and
drinke
his
bloud
,
you
haue
no
life
in
you
:
and
very
fitly
;
for
as
our
bodies
are
nourished
by
eating
of
corporall
meates
;
so
our
soules
are
nourished
by
the
spirituall
feeding
vpon
Christ
.
Hence
it
comes
to
passe
that
Christ
dwels
in
vs
,
he
abides
in
vs
,
when
we
become
his
Temples
.
Now
this
action
,
and
the
other
doe
meet
with
diuers
corruptions
in
the
Church
of
Rome
,
whose
presumption
discards
her
from
being
the
Spouse
of
Christ
.
For
she
is
still
tampering
with
his
ordinances
,
abolishing
what
he
hath
ordained
,
and
establishing
what
her selfe
hath
deuised
:
which
is
no
lesse
then
to
aduance
her selfe
in
wisedome
and
authority
aboue
the
Sonne
of
God
.
What
ground
of
Scripture
hath
she
for
her
idolatrous
adoration
?
the
Sacrament
was
ordained
to
be
taken
and
eaten
,
not
to
be
adored
.
What
warrant
hath
she
to
make
the
Priest
the
onely
actor
,
&
the
people
meere
spectators
,
in
the
celebration
of
the
Sacrament
;
seeing
that
taking
and
eating
are
the
consequents
of
Consecration
?
What
an
absurdity
is
it
to
inuite
men
to
a
banquet
,
and
not
suffer
them
to
taste
a
bit
?
Doth
she
not
in
witholding
from
the
people
the
participation
of
the
Sacrament
,
bring
vpon
them
that
iudgement
inflicted
vpon
the
incredulous
ruler
,
who
did
onely
see
the
plenty
prophecied
of
by
Elisha
,
The
Councell
of
Trent
would
wish
that
those
who
are
present
should
alwayes
communicate
,
might
thereby
receiue
more
fruit
by
the
Sacrament
.
But
either
they
dissemble
in
this
wish
,
or
else
their
people
are
very
disobedient
in
their
practice
;
that
amongst
so
many
as
are
vsually
present
at
their
Masses
,
none
of
them
should
haue
care
to
communicate
.
Againe
,
these
actions
of
eating
and
drinking
doe
giue
a
wound
to
their
carnall
presence
.
For
as
they
are
fit
actions
for
bread
and
wine
;
so
are
they
;
altogether
vnfit
for
flesh
and
bloud
.
Si
Locutio
sit
flagitium
iubens
,
&c.
If
there
be
a
speech
in
the
Scripture
which
commandeth
some
wicked
act
,
it
is
a
figuratiue
speech
;
and
he
giues
his
instance
euen
in
this
eating
and
drinking
the
body
and
bloud
of
Christ
.
If
this
speech
were
not
figuratiue
,
the
act
were
odious
,
for
it
is
more
horrible
and
inhumane
to
eate
mans
flesh
then
to
kill
it
,
to
drinke
mans
bloud
then
to
sheade
it
.
Those
therefore
which
hold
this
carnall
eating
of
Christ
,
are
as
senselesse
as
the
Capernaites
,
as
cruell
as
the
Canibals
:
T
is
no
great
mar
ell
that
these
men
bee
so
inhumane
to
kill
their
King
,
who
are
so
barbarous
as
to
eate
their
God
.
That
euasion
of
the
Catechisme
of
Trent
,
is
too
poore
a
couer
for
this
foule
corruption
.
It
was
Gods
especiall
prouidence
,
that
the
body
and
bloud
of
Christ
should
not
be
eaten
and
drunken
in
their
kindes
,
because
humane
nature
abhors
it
.
For
what
doe
they
else
in
this
,
but
with
the
lewd
woman
in
the
Prouerbes
,
Haue
we
committed
iniquity
?
But
to
leaue
matter
of
controuersie
,
and
conclude
this
point
;
let
euery
one
haue
care
when
he
eates
the
blessed
Sacrament
,
to
apply
Christ
to
his
soule
effectually
,
and
to
say
with
Thomas
,
My
Lord
and
my
God
.
In
a
word
,
remember
that
this
eating
is
more
then
a
bare
receiuing
of
Christ
:
It
imports
a
sound
incorporating
,
and
requires
that
we
as
good
Cyons
be
ingrafted
into
him
,
not
to
be
remoued
.
votum
maximum
,
our
greatest
vow
(
as
St.
Austin
saith
)
that
when
we
receiue
the
Sacrament
,
we
will
constantly
abide
in
Christ
.
And
as
he
saith
elsewhere
,
alluding
to
the
two
Disciples
,
who
by
their
importunity
caused
Christ
to
stay
with
them
,
Tene
hospitem
,
si
vis
agnoscere
Saluatorem
,
Let
Christ
be
thy
guest
,
if
thou
wilt
know
him
to
bee
thy
Sauiour
.
Let
him
dwell
with
thee
,
and
euer
haue
a
roome
in
thy
heart
:
so
shalt
thou
be
sure
to
haue
thy
habitation
,
and
dwell
with
him
for
euer
in
the
heauens
.
THE
FIFT
Sermon
.
The
finall
Cause
or
End
of
the
Sacrament
.
1.
COR.
11.24
.
Doe
this
in
remembrance
of
me
,
&c.
WEE
are
now
come
to
the
finall
cause
or
end
of
the
Sacrament
;
which
though
it
be
the
last
in
action
,
is
the
first
in
intention
:
for
there
is
a
way
that
seemes
good
to
a
man
in
his
owne
eyes
,
but
the
issue
thereof
is
death
.
Thus
many
a
faire
path
leades
into
a
dangerous
pitte
,
and
men
through
inconsideration
are
carried
forward
in
their
actions
,
like
the
siluer
streames
of
a
swift
riuer
,
which
runnes
speedily
,
and
falls
sodainly
into
the
brackish
Sea
.
How
vnseemly
is
it
for
a
man
indued
with
a
reasonable
soule
,
to
be
like
the
horse
&
the
mule
which
haue
no
vnderstanding
,
rush
giddily
into
the
battell
?
1.
31.
Hence
it
is
,
that
diuers
men
may
concurre
in
one
and
the
same
action
,
yet
in
respect
of
their
seuerall
ends
and
tendments
,
that
may
bee
lawfull
and
lawdable
in
one
,
which
is
culpable
in
another
;
as
St.
Augustine
doth
demonstrate
in
the
Passion
of
our
Sauiour
,
in
which
Almighty
God
,
the
Iewes
and
Iudas
had
their
seuerall
hands
;
but
God
intending
it
in
loue
to
redeeme
the
world
;
This
obseruation
yeelds
a
checke
to
the
inconsiderate
Christian
,
whose
hand
is
in
the
action
before
the
eye
to
the
end
.
He
that
desires
the
office
of
the
Ministery
,
desires
a
worthy
worke
.
But
if
hee
vndertake
that
function
onely
to
support
his
estate
,
and
being
possessed
with
a
dumbe
spirit
,
Did
not
the
Pharises
,
through
those
hypocriticall
ends
they
propounded
to
themselues
,
lose
the
glory
of
those
worthy
duties
of
fasting
,
prayer
,
Friend
how
camest
thou
in
hither
?
So
will
Christ
Iesus
one
day
question
euery
Communicant
,
Friend
,
wherefore
camest
thou
in
hither
?
Then
happy
shall
that
Christian
be
,
who
can
answere
forth
of
a
sincere
heart
,
Lord
,
I
came
to
be
put
in
remembrance
of
thee
,
and
to
see
a
liuely
demonstration
of
thy
death
and
Passion
:
that
so
my
faith
might
be
strengthened
,
sinne
weakened
,
and
the
graces
of
Gods
holy
Spirit
confirmed
,
and
augmented
in
me
.
Now
the
end
of
receiuing
the
Sacrament
is
set
forth
by
the
Apostle
.
First
,
in
generall
;
Doe
this
in
remembrance
of
me
.
Secondly
,
in
particular
:
As
oft
as
you
eate
this
bread
,
und
drinke
this
cup
,
you
shew
the
Lords
death
till
he
come
.
Here
a
question
meetes
vs
in
the
first
words
,
namely
,
what
our
Sauiour
meanes
when
he
saith
,
Doe
this
?
22.
●
19.
The
Rhemists
say
,
that
in
these
words
,
the
holy
Sacrament
of
orders
is
instituted
,
because
power
and
commission
to
doe
the
principall
act
of
priesthood
is
giuen
to
the
Apostles
:
that
is
,
to
offer
vp
the
body
of
Christ
in
sacrifice
.
But
is
this
the
principall
act
of
Priesthood
,
to
offer
the
body
of
Christ
in
sacrifice
?
Behod
how
they
doe
deiect
the
office
of
a
Minister
,
making
it
inferior
to
diuers
mechanicall
trades
.
For
,
whereas
there
is
scarce
a
trade
so
meane
,
but
a
man
must
haue
much
time
to
learne
it
;
he
is
very
simple
,
who
in
a
few
dayes
cannot
attaine
to
this
Art
of
sacrificing
.
For
the
greatest
difficulty
is
the
turning
and
winding
of
the
body
,
and
the
acting
of
diuers
ridiculous
and
antike
g●stures
.
No
maruaile
though
it
grew
into
a
prouerbe
amongst
them
,
He
is
good
enough
to
make
a
Priest
.
Ad
haec
quis
idoneus
?
Who
it
sufficient
for
these
thing
?
But
what
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifie
Sacrifice
this
?
This
is
such
an
interpretation
as
neuer
was
heard
of
.
The
learnedest
amongst
the
Papists
doe
truely
confesse
,
Doe
this
,
4.
16.
Et
li.
1.
cap.
19.
that
is
,
Take
,
consecrate
,
and
deliuer
it
to
others
,
as
you
see
me
doe
.
And
indeed
it
is
remarkable
that
in
the
new
Testament
,
our
Sauiour
and
his
Secretaries
,
haue
continually
distinguished
the
Ministers
of
the
Gospell
,
from
the
Legall
Ministers
,
both
in
name
and
office
,
appropryating
to
them
in
the
Law
,
the
title
of
Priests
,
and
the
office
of
sacrificing
;
but
neuer
ascribing
either
that
name
or
seruice
to
the
Ministers
of
the
Gospell
.
The
words
therefore
import
thus
much
,
Celebrate
this
Sacrament
,
according
to
the
president
I
haue
left
you
,
&
to
that
end
,
namely
,
in
remembrance
of
mee
.
The
Lord
hath
made
his
wonderfull
workes
to
be
had
in
remembrance
,
saith
the
Psalmist
.
Surely
,
all
the
workes
of
the
Lord
are
worthy
of
remembrance
,
but
some
aboue
others
are
worthy
to
be
remembred
and
admired
.
Amongst
others
,
our
happy
deliuerance
by
the
death
and
Passion
of
our
blessed
Sauiour
,
is
both
admirable
&
comfortable
.
But
it
may
be
said
as
Salomon
speakes
of
deliuering
a
besieged
Citie
;
There
was
found
in
it
a
poore
and
wise
man
,
who
deliuered
the
Citie
by
his
wisedome
,
but
no
man
remembred
the
poore
man
.
insida
custos
cogitationum
,
a
bad
recorder
of
diuine
fauours
.
And
whereas
it
should
be
like
the
Arke
,
that
held
the
holy
things
,
it
is
rath●●
like
the
Sine
,
which
lets
goe
the
flowre
and
retaines
the
branne
.
Holy
and
heauenly
matters
are
let
slippe
,
when
carnall
and
earthly
are
remembred
.
Therefore
the
Lord
Iesus
,
for
the
helpe
of
our
bad
and
brittle
memories
,
hath
commanded
vnto
vs
the
celebration
of
the
blessed
Sacrament
,
saying
,
Doe
this
in
remembrance
of
me
.
So
that
this
Sacrament
must
be
celebrated
in
remembrance
of
Christ
,
like
the
pillar
that
Ioshua
erected
,
This
being
the
end
of
the
Institution
,
namely
,
the
remembrance
of
Christ
,
we
haue
need
to
search
our
hearts
,
and
cause
no
doubt
to
bewaile
our
wants
,
who
neither
without
,
nor
with
this
memoriall
doe
so
fruitfully
and
effectually
remember
our
Sauiour
as
we
should
.
they
remembred
not
his
hand
,
nor
the
day
that
he
deliuered
them
from
the
enemy
:
and
who
doth
not
condemne
their
ingratefull
forgetfulnesse
of
so
great
benefits
?
But
if
we
cause
our
cogitations
to
retire
vpon
our selues
,
and
consider
the
vnspeakable
mercy
of
Christ
,
in
deliuering
vs
from
eternall
condemnation
,
aad
his
gracious
goodnesse
in
ordaining
this
memoriall
of
our
deliuerance
,
I
doubt
not
but
we
shall
find
greater
cause
to
tax
our selues
for
our
vnkind
forgetfulnesse
,
whilst
it
may
be
said
of
vs
,
as
the
holy
Historian
saith
of
Pharaohs
Butler
,
yet
did
not
the
chiefe
Butler
remember
Ioseph
,
but
forgat
him
.
When
our
Sauiour
told
Peter
that
he
would
deny
him
,
Behold
,
my
brethren
,
haue
not
we
as
iust
cause
to
mourn
for
our
shamefull
forgetfulnesse
,
who
notwithstanding
these
remembrances
,
doe
neglect
these
great
mercies
,
which
we
should
locke
and
lay
vp
in
our
hearts
like
rich
Iewels
,
and
keepe
them
safe
as
soueraigne
preseruatiues
?
If
a
King
hauing
ransomed
a
captiue
,
should
giue
him
a
peece
of
plate
,
and
wish
him
when
he
drinks
therein
to
thinke
vpon
the
fauours
hee
had
done
him
:
how
vnworthy
were
that
captiue
of
this
fauour
,
if
hee
should
forget
him
?
Loe
here
,
our
King
of
Peace
hath
deliuered
vs
from
a
miserable
captiuity
,
and
hath
giuen
vs
the
Cup
of
saluation
,
requiring
vs
when
we
drinke
thereof
to
thinke
vpon
him
.
Oh
how
vnworthy
are
we
of
this
great
mercy
,
if
we
will
not
remember
him
?
We
may
well
say
in
the
Psalmists
words
,
If
I
forget
thee
,
O
my
Sauiour
,
let
my
right
hand
forget
her
cunning
.
Yea
,
if
I
doe
not
remember
thee
in
thankfulnesse
,
let
my
tongue
cleaue
to
the
roofe
of
my
mouth
.
Lord
remember
mee
when
thou
commest
into
thy
Kingdome
,
saith
the
penitent
malefactor
,
and
Christs
answere
is
,
This
day
thou
shalt
be
with
me
in
Paradise
.
So
let
vs
carefully
and
fruitfully
remember
Christ
,
when
we
come
to
the
blessed
Sacrament
,
and
then
we
may
be
assured
,
he
will
remember
vs
now
he
is
in
his
Kingdome
.
But
how
shall
we
remember
him
fruitfully
?
Not
by
oathes
and
blasphemies
,
not
by
execrations
and
cursings
:
not
to
cherish
presumption
in
our selues
;
for
thus
onely
doe
some
remember
Christ
.
Some
alas
,
haue
the
name
of
Christ
very
sildom
in
their
mouthes
,
but
when
they
sweare
by
him
;
some
sildome
haue
him
in
their
minds
,
but
when
they
do
vainely
presume
vpon
him
.
But
miserable
&
wretched
men
they
are
,
who
thus
doe
turne
,
the
grace
of
God
into
wickednesse
.
Which
take
boldnesse
to
sin
,
grace
hath
abounded
,
and
so
make
a
poyson
of
a
Mithrydat
.
But
let
vs
so
remember
Christ
,
that
the
remembrance
of
him
,
may
be
a
preseruatiue
against
sinne
,
by
considering
how
deare
it
cost
him
to
redeeme
vs
;
and
if
wee
haue
fallen
through
frailty
,
that
it
may
be
a
restoratiue
;
by
remembring
that
hee
is
a
gracious
Aduocate
,
Let
vs
remember
the
basenesse
of
his
birth
to
humble
vs
,
the
painefulnesse
of
his
life
to
make
vs
diligent
in
his
seruice
,
and
the
bitternesse
of
his
death
to
confirme
our
patience
.
Let
vs
depend
vpon
him
both
in
health
&
sicknes
,
in
life
and
death
.
In
health
let
vs
remember
him
as
a
mercifull
Redeemer
,
in
sicknesse
let
vs
thinke
vpon
him
as
a
gracious
Comforter
.
In
health
let
vs
say
with
the
Spouse
in
the
Canticles
,
Shew
me
,
thou
whom
my
soule
loueth
,
where
thou
feedest
,
for
why
should
I
be
as
one
that
turneth
aside
to
the
flocks
of
thy
companions
?
In
sickenesse
let
vs
with
Bartimeus
cry
vnto
him
,
Iesus
thou
Sonne
of
Dauid
haue
mercy
on
mee
.
And
in
the
houre
of
death
,
let
vs
with
blessed
Steuen
,
commend
our
soules
into
his
hands
,
saying
,
Lord
Iesus
receiue
my
spirit
.
And
so
much
for
the
end
in
generall
:
now
to
the
end
in
particular
,
verse
26.
For
as
oft
as
you
eate
of
this
bread
,
and
drinke
of
this
cuppe
,
you
shew
the
Lords
death
till
he
comes
.
These
words
as
oft
are
here
twice
vsed
,
and
there
may
be
diuers
reasons
for
the
same
.
First
,
to
put
a
difference
betweene
the
Passeouer
and
the
Supper
.
The
Passeouer
was
celebrated
but
once
a
yeere
,
and
at
one
certaine
time
of
the
yeere
;
but
the
Supper
of
the
Lord
may
be
administred
many
times
,
and
at
any
time
of
the
yeere
.
And
herein
also
this
Sacrament
differs
from
Baptisme
,
which
is
only
once
administred
,
and
not
iterated
;
and
reason
,
for
as
it
is
sufficient
that
we
be
once
borne
into
the
World
,
but
necessary
that
wee
be
often
fedde
:
so
is
it
sufficient
,
that
wee
doe
once
receiue
Baptisme
,
the
Sacrament
of
our
new
birth
,
but
very
expedient
that
wee
oft
receiue
the
Eucharist
,
the
food
and
nourishment
of
our
soules
.
Secondly
,
as
these
words
may
serue
to
distinguish
betweene
this
and
the
other
Sacraments
:
so
may
they
also
very
aptly
carry
with
them
an
intimation
of
receiuing
often
.
First
,
in
that
the
Apostle
saith
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
oft
soeuer
,
which
implyes
an
itteration
.
Again
,
the
word
being
before
vsed
,
and
here
againe
repeated
,
cannot
but
import
an
often
receiuing
of
the
Sacrament
.
But
here
it
may
bee
questioned
,
how
oft
a
man
is
to
receiue
the
Sacrament
?
Chrysostome
,
The
Apostle
hath
not
limited
this
Sacrament
with
any
obseruation
of
time
.
But
for
further
resolution
,
we
will
consider
;
First
,
the
practice
of
Antiquity
:
Secondly
,
But
in
this
variety
of
practice
,
we
must
for
our
better
guidance
obserue
the
circumstances
of
necessity
,
conueniency
,
and
vtility
.
For
the
first
,
t
is
true
that
we
haue
daily
neede
of
the
remembrance
of
Christs
death
,
and
consequently
of
the
Sacrament
.
As
our
bodies
haue
daily
neede
of
nourishment
by
our
corporall
food
,
so
haue
our
soules
by
our
spirituall
.
Yet
must
not
this
be
the
onely
guide
or
ground
of
our
receiuing
;
but
we
must
also
haue
respect
to
conueniency
.
For
seeing
there
is
required
a
due
and
diligent
preparation
for
the
receiuing
of
this
Sacrament
,
the
same
must
moderate
our
necessity
:
so
that
we
should
as
well
look
to
our
fitnesse
,
as
our
need
.
But
yet
in
the
third
place
,
the
due
consideration
of
the
inestimable
benefit
and
comfort
we
obtaine
by
receiuing
the
Sacrament
,
must
stirre
vs
vp
,
so
oft
as
with
conuenience
we
may
,
to
bee
partakers
of
this
blessed
banquet
;
that
if
it
were
possible
,
we
might
euery
day
be
fit
to
communicate
,
as
St.
Ambrose
doth
exhort
:
But
it
is
obiected
,
that
as
familiarity
breedes
contempt
:
so
,
frequent
receiuing
may
cause
a
disestimation
of
the
Sacrament
.
To
which
I
answere
.
First
,
it
is
not
like
,
that
what
God
hath
ordained
as
a
meanes
to
increase
and
kindle
zeale
,
should
bee
a
cause
to
coole
or
quench
it
.
And
if
it
be
an
occasion
onely
,
diuine
ordinances
must
not
be
neglected
for
humane
corruptions
.
Secondly
,
albeit
amongst
some
men
much
samiliarity
hath
this
effect
;
yet
it
is
not
so
amongst
those
who
are
wise
and
intimate
:
for
their
daily
familiarity
confirmes
their
bond
of
loue
.
Thirdly
,
though
we
may
weary
men
by
often
comming
to
their
tables
:
yet
the
often
we
come
to
the
Lords
Table
,
the
better
welcome
wee
are
,
so
that
we
come
prepared
;
without
which
preparation
,
I
say
not
once
a
yeere
,
but
euen
once
in
our
liues
is
too
oft
.
Therefore
Saint
Chrysostome
speaking
of
some
who
once
a
yeere
would
be
sure
to
come
(
whether
prepared
or
vnprepared
)
because
of
the
festiuall
time
,
Thus
hauing
satisfied
that
qu●stion
concerning
the
time
,
wee
will
now
consider
the
particular
end
of
celebrating
the
Sacrament
,
which
is
the
shewing
of
Christs
death
,
as
his
death
is
an
Epitome
of
the
Gospell
.
Neuer
did
God
set
so
remarkable
remembrances
vpon
any
thing
since
the
foundations
of
the
world
were
layd
,
as
he
hath
done
vpon
the
death
and
Passion
of
our
blessed
Sauiour
;
the
heauens
were
darkened
,
the
earth
trembled
,
the
graues
opened
,
the
vaile
of
the
Temple
rented
,
the
dead
were
raised
;
and
therefore
it
is
no
maruell
,
that
he
hath
ordained
the
Sacraments
for
a
memoriall
thereof
to
the
end
of
the
world
.
Now
as
men
who
haue
payed
debts
in
diuers
particular
summes
,
will
be
carefull
for
their
discharge
,
to
keep
the
particular
acquitances
:
So
euery
part
of
Christs
death
beeing
as
a
particular
acquittance
for
the
debt
of
our
sinnes
,
it
will
be
very
expedient
for
vs
to
take
notice
thereof
,
and
to
lay
them
vp
carefully
in
our
hearts
for
our
comfort
.
When
we
speake
of
the
death
of
Christ
,
we
must
not
consider
it
as
the
expiring
of
his
soule
onely
:
but
his
death
with
all
the
concomitants
of
his
Passion
.
And
though
his
whole
life
was
a
continued
passion
;
yet
will
I
onely
obserue
those
things
which
he
suffered
the
night
that
he
was
betrayed
,
and
the
day
that
he
was
crucified
.
And
this
I
will
consider
in
fiue
generall
passages
,
as
it
were
fiue
tragicall
Acts
,
hauing
in
them
many
dolefull
Scenes
.
1.
His
agony
in
the
garden
.
2.
His
apprehension
in
the
same
.
3.
His
appearing
before
the
high
Priest
.
4.
His
arraignement
before
Pilate
.
5.
His
execution
at
mount
Caluary
.
It
commonly
falleth
out
,
sorrowfull
,
and
grieuously
troub●●d
and
amazed
;
so
that
himselfe
complained
,
My
soule
is
very
heauy
●●en
vnto
a●ath
.
Is
it
not
strange
,
that
hee
who
is
the
onely
comfort
of
euery
Christian
soule
,
should
haue
his
soule
so
sorrowfull
,
troubled
and
amazed
?
Yea
,
2.
such
was
his
extensiue
and
intensiue
feare
and
sorrow
,
that
hee
intreated
his
Disciples
to
tarry
there
and
watch
with
him
.
Great
was
the
discomfort
of
Naomi
,
vpon
the
losse
of
her
husband
,
and
her
sonnes
,
yet
not
so
great
,
but
that
she
could
want
the
company
of
Ruth
,
cast
himselfe
prostrate
on
the
earth
in
prayers
and
supplications
,
with
teares
and
strong
cryes
that
the
cup
might
passe
,
&
3.
times
he
ingeminates
that
petition
,
Father
,
if
it
be
possible
,
let
this
cup
passe
.
In
the
sweat
of
thy
face
shalt
thou
eate
bread
:
In
the
sweat
of
bloud
thou
shalt
redeeme
the
world
.
5.
Our
Sauiours
sorrow
is
much
aggrauated
by
the
Disciples
drowsinesse
,
who
though
they
were
awaked
by
him
,
and
desired
to
watch
with
him
,
doe
sleepe
againe
and
againe
,
which
caused
that
sorrowfull
and
emphaticall
expostulation
,
What
,
could
you
not
watch
with
me
one
houre
?
What
,
not
with
mee
,
who
day
and
night
haue
beene
conuersant
with
you
,
and
alwayes
ministred
comfort
to
you
?
what
,
not
one
houre
,
in
my
greatest
need
of
the
comfort
of
your
company
?
surely
I
would
neuer
haue
d●sired
you
any
more
to
watch
with
me
.
Here
,
if
our
meditations
did
watch
a
little
longer
in
the
view
of
this
agony
,
the
time
might
very
profitably
be
spent
;
but
we
must
proceed
to
his
apprehension
.
In
this
turbulent
act
,
The
Son
of
man
is
deliuerd
into
the
hands
of
sinners
,
that
is
,
sinners
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
most
wicked
&
flagitious
sinners
:
&
could
they
be
better
,
who
were
not
afraid
to
imbrue
their
hands
in
the
bloud
of
the
most
Innocent
?
It
is
no
small
disparagement
for
a
Nobleman
iniuriously
prosecuted
for
rebellion
,
to
be
apprehended
by
an
enemy
being
a
man
of
meane
quality
:
2.
Consider
by
whom
he
is
betrayed
:
and
it
is
by
his
owne
seruant
,
one
of
the
twelue
,
Iudas
,
betrayest
thou
the
Sonne
of
man
with
a
kisse
?
3.
The
price
for
which
Christ
was
sold
,
is
very
base
,
onely
thirty
pieces
of
siluer
.
4.
Consider
the
manner
of
their
assaulting
our
Sauiour
;
who
,
to
fasten
some
colour
of
a
disgracefull
imputation
vpon
him
,
came
forth
with
Lanthornes
and
staues
as
it
were
to
a
thiefe
.
What
,
is
Christ
become
some
heynous
malefactor
?
Behold
,
all
the
world
cannot
say
blacke
to
his
eye
.
What
,
will
hee
offer
violence
?
Surely
hee
so
layd
by
his
diuine
power
,
that
he
might
say
with
Dauid
,
Are
you
come
forth
to
hunt
a
flea
,
or
pursue
a
Partridge
?
5.
Consider
their
madnesse
,
that
being
stricken
to
the
ground
by
the
voyce
of
Christ
,
and
suffered
to
rise
without
the
least
harme
,
yet
offer
to
binde
him
,
who
was
able
farre
more
easily
to
haue
broken
these
bands
,
then
Samson
did
the
cords
of
the
Philistins
.
But
Nectuntur
vincula
,
tenetur
iastitia
.
to
be
led
as
a
Lambe
to
the
slaughter
.
6.
Consider
the
place
whither
they
lead
him
as
it
were
in
triumph
,
euen
to
the
high
Priests
Palace
,
the
house
of
his
sworne
enemy
.
Alas
,
what
peace
or
safety
can
the
innocent
Lambe
haue
in
the
denne
of
the
rauening
Wolfe
,
and
the
roaring
Lyon
?
But
let
not
vs
so
leaue
our
Sauiour
with
his
Disciples
,
but
follow
him
with
our
meditations
to
the
high
Priests
hall
.
Annas
,
Caiphas
,
and
such
other
caitifes
?
What
indignity
is
this
,
that
he
who
is
the
Iudge
of
all
the
world
,
must
stand
before
the
tribunall
of
sinfull
wretched
men
?
Here
first
consider
,
that
in
the
high
Priests
presence
,
which
should
haue
beene
the
sanctuary
to
the
innocent
,
euen
for
a
modest
answer
,
hee
is
iniuriously
smitten
by
one
of
the
high
Priests
seruants
.
Doubtlesse
,
if
one
in
anger
had
smitten
the
high
Priests
dog
in
that
place
,
he
should
haue
smarted
for
it
.
2.
Consider
how
they
seeke
and
suborne
false
witnesses
to
accuse
Christ
,
who
though
they
agreed
in
their
euidence
,
like
Samsons
foxes
with
fire-brands
in
their
tayles
:
yet
their
accusations
are
accepted
against
our
Sauiour
.
3.
Consider
how
the
high
Priest
charges
him
with
no
lesse
a
sin
then
blasphemy
,
a
sinne
which
the
soule
of
Christ
did
abhorre
.
4.
Consider
how
the
gracelesse
Souldiers
,
when
they
see
the
furious
behauiour
of
the
high
Priests
,
doe
play
their
prizes
.
First
they
mocke
and
scoffe
him
:
I
am
a
worme
and
no
man
,
a
reproach
of
men
,
and
despised
of
the
people
.
5.
To
this
cruelty
they
adde
a
great
indignity
;
for
they
spet
in
his
face
.
And
againe
:
6.
They
scoffe
him
in
his
Propheticall
office
;
for
blindfolding
him
,
prophesie
who
strooke
him
.
We
reade
that
the
man
of
God
tooke
so
to
heart
the
mocking
of
little
children
,
that
he
curst
them
in
the
name
of
the
Lord
,
The
Prophet
Dauid
saith
,
Heauinesse
may
indure
for
a
night
,
but
ioy
commeth
in
the
morning
.
But
alas
,
our
Sauiour
findes
not
this
;
for
hauing
all
the
night
beene
wrestling
with
the
terrors
of
death
,
&
vexed
by
the
abuses
of
the
degenerate
Iewes
,
he
is
in
the
morning
brought
to
his
arraignment
before
Pilate
:
1.
They
charge
him
to
be
a
peruerter
of
the
people
,
whose
time
was
wholly
spent
in
conuerting
them
;
they
charge
him
with
disloyalty
,
in
forbidding
Caesars
tribute
,
whereas
his
practice
confuted
them
.
2.
Consider
that
Pilate
being
vrged
in
Conscience
to
fauour
Christs
apparent
innocency
,
and
yet
being
also
pressed
with
the
malicious
and
clamorous
importunity
of
these
men
,
is
glad
to
ridde
his
hands
of
him
,
and
send
him
to
Herod
.
3.
It
is
said
,
that
when
he
comes
before
Herod
,
the
chiefe
Priests
vehemently
accused
him
:
Herod
set
him
at
naught
,
and
his
men
of
warre
mocked
him
,
and
so
they
sent
him
backe
to
Pilate
,
where
againe
he
meetes
with
all
disgrace
and
despight
that
malice
can
deuise
.
4.
Consider
that
hee
is
so
disesteem'd
,
that
Barrabas
a
theefe
and
a
murderer
is
preferred
before
him
,
and
pardoned
when
Christ
is
punished
.
5.
Consider
how
he
is
despightfully
scorned
,
and
pittifully
scourged
by
the
mercilesse
souldiers
,
and
how
disgracefull
and
paineful
instruments
of
scorne
doe
to
meet
together
;
for
they
put
vpon
his
holy
body
a
purple
robe
,
Mat.
26.29
Mar.
15.17
plat
vpon
his
tender
head
a
Crowne
of
thornes
,
and
giue
him
in
his
hand
a
hollow
reede
,
in
stead
of
a
regall
scepter
,
&
so
they
scoffe
him
in
his
kingly
office
.
6.
Consider
that
when
Pilate
,
though
a
partiall
man
,
mooued
with
compassion
,
desires
by
all
meanes
to
mitigate
the
wrath
,
and
qualifie
the
rage
of
these
violent
men
,
brings
forth
Christ
,
hauing
his
body
dyed
into
a
Crimson
colour
with
bloud
,
&
his
head
pierced
with
the
sharpe
thornes
,
supposing
it
impossible
,
but
that
the
view
thereof
must
needes
stirre
them
vp
to
compassion
:
they
whose
tyger
hearts
were
harder
then
the
nether
milstone
,
cry
out
like
hell-hounds
,
Crucifie
him
,
crucifie
him
.
This
cannot
but
grieue
our
Sauiour
to
see
their
hellish
fury
,
but
how
much
more
doth
it
wound
his
compassionate
heart
,
to
hear
them
powre
forth
that
fearefull
execration
vpon
themselues
,
His
bloud
be
vpon
vs
,
and
vpon
our
children
.
7.
Consider
,
when
neither
the
innocencie
of
Christ
,
the
pleading
of
Pilate
,
nor
the
former
cruelty
of
the
Iewes
could
suffice
;
Malice
being
the
Accuser
,
Rage
the
Prosecutor
,
and
Partiality
the
Iudge
,
hee
is
condemned
to
death
.
Lastly
,
when
our
Sauiour
had
exhausted
his
spirits
,
and
spent
his
strength
,
by
the
paines
of
his
body
,
the
sheading
of
his
bloud
,
and
the
anguish
of
his
soule
,
they
layd
vpon
his
feeble
shoulders
a
ponderous
Crosse
,
and
so
led
him
away
to
be
executed
.
2.
What
death
must
he
die
?
The
most
painefull
,
shamefull
,
and
accursed
death
they
could
deuise
.
The
most
painefull
,
in
that
his
hands
and
feet
must
be
pierced
,
and
all
his
body
distended
on
the
Crosse
;
the
most
shamefull
,
in
that
he
is
lifted
vp
naked
in
the
view
of
that
great
confluence
of
people
,
and
so
is
made
,
as
the
Apostle
speaketh
,
Aspectacle
to
to
the
World
,
to
Angels
,
and
to
Men.
The
most
accursed
,
for
this
death
onely
was
liable
to
that
legall
curse
,
Cursed
is
euery
one
that
hangeth
on
Tree
.
3.
Consider
the
cold
comfort
they
affoord
him
:
for
when
hee
thirsts
,
they
giue
him
a
bitter
Potion
,
gall
,
mirrh
,
and
vineger
to
drinke
.
4.
To
shew
their
great
despight
,
and
to
worke
him
the
more
disgrace
,
If
euer
pitie
be
to
be
shewed
,
it
is
in
the
case
of
misery
;
but
Christ
might
truly
take
vp
those
words
of
the
Psalme
,
I
looked
for
some
to
haue
pitie
on
mee
,
but
there
was
none
.
For
the
Rulers
,
Souldiers
,
people
,
malefactors
,
and
all
the
wicked
rabble
,
doe
scoffe
,
reuile
,
and
raile
vpon
him
,
without
measure
,
without
mercie
.
Lastly
,
the
most
euident
and
admirable
demonstration
of
our
Sauiours
extreme
dolor
and
distresse
,
is
his
dolefull
complaint
,
and
wofull
out-cry
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Here
were
frightings
and
terrors
,
that
caused
this
pittifull
complaint
.
There
was
more
in
this
death
of
Christ
then
any
mortall
eye
could
see
,
more
then
all
the
men
&
Angels
in
heauen
and
earth
were
able
to
suffer
.
Well
might
the
ancient
Fathers
take
vp
that
complaint
of
the
Church
,
and
apply
it
to
this
purpose
;
Haue
you
no
regard
all
you
that
passe
by
?
behold
and
see
,
if
there
be
any
sorrow
like
my
sorrow
.
But
let
not
vs
(
my
brethren
)
slightly
passe
by
this
sorrow
,
this
death
,
this
Passion
of
our
Sauiour
Christ
.
If
we
doe
,
we
are
most
vnworthy
to
haue
any
interest
in
it
,
any
benefit
by
it
.
And
that
we
may
behold
and
consider
it
,
the
blessed
Sacrament
was
ordained
.
For
as
oft
as
you
eate
this
Bread
,
and
drinke
this
Cup
,
you
shew
the
Lords
death
till
hee
come
.
Loe
,
thus
you
haue
heard
of
the
Finall
cause
or
end
of
the
Sacrament
,
namely
,
the
remembrance
of
Christ
,
and
the
shewing
of
his
death
.
Yet
are
not
these
the
vltimus
terminus
of
this
Action
:
But
are
amongst
those
subordinate
ends
,
by
which
,
as
by
certaine
steppes
,
we
attaine
to
eternall
felicitie
.
As
one
riuer
begetteth
many
streames
;
so
is
it
in
this
case
.
For
hence
we
haue
our
faith
confirmed
,
sinne
weakened
,
the
grace
of
GOD
augmented
in
vs
,
and
eternall
life
sealed
vp
vnto
vs
.
St.
Cyprian
shewes
,
that
the
Martyrs
in
the
Primitiue
Church
were
wont
,
Againe
,
the
Sacrament
is
a
notable
meanes
ro
demolish
and
raze
the
foundation
of
sinne
,
by
reason
of
a
perswasiue
and
operatiue
property
.
A
perswasiue
;
for
it
will
suggest
this
meditation
to
a
Christian
heart
,
Shall
my
Sauiour
dye
for
my
sinnes
,
and
shall
not
I
dye
vnto
sinne
?
Shall
I
cherish
those
sinnes
that
were
the
death
of
my
Sauiour
?
An
operatiue
;
for
Christ
Iesus
being
receiued
into
the
soule
,
will
be
as
a
good
corrosiue
to
eate
out
the
dead
flesh
of
our
corruptions
.
Therefore
Cyprian
calls
the
Sacrament
,
we
may
be
ready
to
euery
goodworke
.
In
a
word
,
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
euerlasting
life
,
and
I
will
raise
him
vp
at
the
last
day
.
Thus
as
,
Elias
,
Then
shall
they
eate
of
the
hidden
Manna
,
drinke
of
the
Crystall
fountaine
,
and
taste
of
the
Tree
of
life
in
the
midst
of
the
Paradise
of
God
.
This
doctrine
is
of
singular
vse
,
both
for
Confutation
,
Reprehension
,
and
Instruction
.
First
,
here
are
in
these
words
,
expressing
the
end
of
the
Sacrament
,
diuers
pregnant
arguments
against
the
doctrine
of
the
carnall
presence
.
What
needs
there
be
a
remembrance
of
Christ
?
What
needs
a
memoriall
of
his
death
,
if
he
were
corporally
&
locally
present
in
the
Sacrament
?
St.
Augustine
saith
truly
,
Men
vse
to
haue
a
memoriall
of
those
things
onely
that
are
absent
.
And
that
which
Lactantius
hath
,
is
much
to
this
purpose
,
A
mans
picture
is
needefull
when
hee
is
absent
,
but
to
haue
it
when
he
is
present
,
it
is
very
superfluous
.
Therefore
our
Sauiour
did
not
institute
the
Sacrament
till
he
was
departing
out
of
the
World
.
And
in
that
the
Sacrament
must
be
celebrated
in
remembrance
of
Christ
till
he
come
,
Againe
,
how
iniurious
are
those
to
Christ
,
who
vnder-valew
these
his
intolerable
torments
,
making
them
effectual
to
satisfy
for
the
fault
,
but
not
for
the
punishment
?
For
the
Papists
hold
,
that
Christ
hath
left
some
satisfaction
to
be
made
by
vs
in
our
life
,
Hee
being
punished
,
hath
deliuered
vs
both
from
the
sinne
and
punishment
.
Let
the
Romanists
therefore
say
what
they
will
,
I
will
say
with
the
blessed
Apostle
to
the
Romans
,
seeing
Christ
hath
suffered
all
these
things
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
Heauen
will
not
,
Hell
cannot
.
2.
This
doctrine
reprooues
the
peruerters
of
the
Sacrament
,
as
the
vsing
of
it
like
the
water
of
Ielosie
,
for
the
purging
of
those
who
were
charged
with
some
crime
,
to
whom
when
the
Sacrament
was
administred
,
Let
the
body
of
our
Lord
Iesus
Christ
bee
a
tryall
of
thine
innocency
,
or
guiltinesse
.
Supposing
,
that
hereupon
the
iudgements
of
God
must
needs
seaze
immediatly
vpon
the
guilty
.
Likewise
,
the
celebrating
of
it
,
Vix
quaeritur
Iesus
propter
Iesum
.
Christ
Iesus
is
not
sought
in
the
Sacrament
for
his
owne
sake
.
3.
Here
is
matter
of
instruction
:
For
by
this
holy
Table
Christ
both
saues
and
teaches
.
O
God
be
mercifull
to
mee
a
sinner
.
And
if
our
hearts
cannot
in
the
meditation
of
these
things
be
touched
with
remorse
,
the
earth
which
trembled
,
the
rockes
which
rented
,
the
graues
which
opened
,
shall
one
day
rise
vp
in
iudgement
against
vs
.
Againe
,
the
meditations
of
these
things
may
bee
a
notable
meanes
to
stirre
vs
vp
to
thankefull
obedience
.
Christ
hath
shewed
the
greatest
loue
that
may
bee
in
dying
for
vs
.
For
greater
loue
can
no
man
shew
,
then
to
lay
downe
his
life
for
his
friends
.
Etiam
tu
Domine
maiorem
habuisti
.
O
blessed
Lord
,
thou
hast
had
greater
:
for
thou
hast
layd
downe
thy
life
for
thine
enemies
.
Therefore
should
euery
one
that
lookes
for
an
interest
in
this
extraordinary
fauor
,
say
with
the
Kingly
Prophet
,
My
soule
praise
thou
the
Lord
,
and
all
that
is
within
me
praise
his
holy
name
.
Let
all
that
is
within
me
and
without
mee
,
magnifie
him
for
his
mercies
:
let
all
that
I
haue
,
and
am
,
be
deuoted
to
his
seruice
.
As
Christ
hath
thought
nothing
too
deare
for
vs
,
no
not
his
bloud
,
his
life
;
as
hee
hath
thought
no
paines
too
great
,
not
his
bloudy
agony
,
his
torments
on
the
Crosse
;
so
let
vs
thinke
,
all
the
cost
wee
can
expend
,
and
all
the
paines
we
can
take
,
exceedingly
too
little
to
bee
employed
in
his
seruice
.
Againe
,
here
is
matter
of
much
comfort
.
Let
no
man
think
it
strange
that
these
contrarie
streames
of
ioy
and
sorrow
should
arise
both
out
of
one
fountaine
.
For
wee
must
come
to
the
Sacraments
,
much
ioy
.
As
wee
must
sorrow
,
that
our
sinnes
were
the
cause
of
Christs
death
:
so
must
wee
reioyce
,
that
Christs
death
is
the
meanes
to
eternall
life
.
Hence
we
obtain
victorie
ouer
Satan
,
Hee
was
wounded
for
our
iniquities
,
hee
was
smitten
for
our
transgressions
;
the
chastisement
of
our
peace
was
vpon
him
,
and
by
his
stripes
we
are
healed
.
As
Saint
Paul
saith
,
Christ
was
poore
,
that
wee
might
be
rich
:
So
I
may
say
,
He
was
humbled
,
that
wee
might
be
exalted
;
hee
was
disgraced
,
that
wee
might
be
honoured
;
he
was
wounded
,
that
we
might
be
healed
;
he
was
condemned
,
that
we
might
be
acquited
;
he
ware
a
crown
of
thornes
,
that
wee
might
haue
a
Crowne
of
glory
;
hee
complained
that
he
was
forsaken
,
that
we
might
be
assured
our
God
will
neuer
forsake
vs
;
he
was
numbred
among
the
wicked
,
that
wee
might
enioy
the
society
of
Saints
&
Angels
for
euer
.
Therefore
my
brethren
,
let
this
bee
the
solace
of
your
soules
,
and
the
ioy
of
your
hearts
,
against
all
the
afflictions
of
this
life
,
the
terrors
of
death
,
and
the
torments
of
hell
.
THE
SIXT
Sermon
.
The
danger
of
vnworthy
receiuing
of
the
Sacrament
.
1.
COR.
11.
v.
27
,
28
,
29.
Wherefore
whosoeuer
shall
eate
this
bread
,
and
drinke
the
cup
of
the
Lord
vnworthily
,
shall
be
guilty
of
the
Body
and
bloud
of
the
Lord
,
&c.
WHen
I
first
began
to
handle
this
Scripture
,
I
shewed
that
it
containes
three
principall
points
:
1.
The
time
of
Instirution
.
2.
The
Causes
of
constitution
3.
The
care
that
is
to
be
had
for
the
due
celebration
of
the
Sacrament
.
The
two
former
I
haue
handled
,
and
now
the
third
remaines
to
bee
considered
,
in
these
words
;
Wherefore
whosoeuer
shall
eate
this
bread
,
and
drinke
the
cup
of
the
Lord
vnworthily
,
shall
be
guilty
of
the
body
and
bloud
of
the
Lord
,
&c.
Wherein
the
Apostle
sheweth
2.
things
,
-
1.
The
danger
of
vnworthy
receiuing
.
-
2.
The
meanes
to
preuent
this
danger
.
The
danger
is
great
in
a
twofold
respect
.
First
,
he
that
receiues
the
Sacrament
vnworthily
,
sinnes
hainously
against
our
Sauiour
;
for
he
is
guilty
of
the
body
and
bloud
of
the
Lord
.
Secondly
,
hee
sins
fearefully
against
his
owne
soule
;
for
hee
eateth
and
drinketh
his
owne
damnation
.
Now
to
auoyd
this
Scylla
and
Charybdis
of
iniury
to
Christ
,
and
misery
to
our
owne
soules
,
this
is
the
meanes
,
Let
a
man
examine
himselfe
.
The
Prophet
Dauid
in
the
fifteenth
Psalme
propounds
this
question
,
Lord
,
who
shall
dwell
in
thy
Tabernacles
,
who
shall
rest
vpon
thy
holy
mountaine
?
Hauing
handled
the
doctrine
of
the
Sacrament
,
this
question
is
very
necessary
;
Lord
,
who
shall
be
admitted
to
thy
Table
?
who
shall
be
partakers
of
thy
blessed
body
&
bloud
?
We
must
as
well
consider
who
may
receiue
,
as
what
is
to
be
receiued
:
As
the
Oracle
from
heauen
answers
to
the
Prophets
demand
,
Hee
that
walketh
vprightly
,
and
worketh
righteousnesse
,
&c.
So
the
Apostle
here
doth
satisfie
my
question
,
shewing
that
he
only
who
receiues
it
worthily
:
For
he
that
receiues
it
vnworthily
,
shall
be
guiltie
of
the
bodie
and
bloud
of
Christ
.
From
whence
I
obserue
,
that
the
Sacrament
is
no
banquet
for
wicked
and
vnworthy
receiuers
.
As
a
stranger
to
the
Common-wealth
of
Israel
might
not
eat
the
holy
things
in
the
time
of
the
Law
:
Adoniah
,
If
he
shew
himselfe
a
worthy
man
,
there
shall
not
a
haire
of
him
fall
to
the
earth
;
but
if
wickednesse
be
found
in
him
,
though
he
take
hold
of
the
hornes
of
the
Altar
,
he
shall
die
:
So
he
that
comes
worthily
to
the
blessed
Sacrament
,
shall
bee
free
from
danger
,
nay
,
hee
shall
finde
much
comfort
,
but
if
he
come
wickedly
and
vnworthily
,
his
soule
shall
surely
smart
for
it
.
Quod
facis
,
fac
citò
,
what
thou
dost
,
Hilar.
de
Tri.
lib.
8.
doe
quickly
.
Neither
are
there
wanting
amongst
the
Fathers
and
Schoolemen
,
hee
could
willingly
be
of
that
opinion
,
but
that
the
contrary
hath
many
fauourers
.
Wee
may
be
confident
,
especially
when
the
Euangelist
himselfe
saith
plainely
,
so
soone
as
Iudas
had
receiued
the
sop
,
hee
went
immediatly
out
.
So
that
from
this
our
Sauiours
practice
in
not
admitting
Iudas
,
I
may
say
with
Chrysostome
,
60
Psa.
50.16
.
Let
no
Iudas
bee
present
or
approach
this
holy
Table
.
If
the
Lord
expostulate
thus
with
a
wicked
man
for
medling
with
his
Word
,
Why
dost
thou
take
my
Couenant
into
thy
mouth
,
whereas
thou
hatest
to
be
reformed
?
Will
he
not
be
prouoked
to
anger
with
him
,
who
takes
this
Sacrament
into
a
prophane
mouth
?
If
he
who
did
eat
the
Peace-offering
,
hauing
his
vncleannesse
vpon
him
,
was
cut
off
from
his
people
,
as
we
read
in
the
seuenth
of
Leuiticus
:
What
shall
become
of
him
who
comes
vnworthily
to
take
this
holy
Sacrament
,
the
memoriall
of
that
wonderfull
Peace-offering
which
Christ
tendered
to
his
Father
vpon
the
Altar
of
the
Crosse
,
whereby
he
reconciled
all
things
to
God
,
both
in
heauen
and
earth
?
There
are
two
especiall
reasons
of
this
doctrine
.
First
,
in
regard
of
the
difference
betweene
the
Sacrament
and
the
Communicant
.
For
what
fellowship
hath
light
with
darknes
?
what
agreement
betweene
the
holy
Sacrament
and
a
profane
heart
?
who
will
put
precious
waters
into
filthy
vessels
,
or
wholesome
wine
into
soule
caskes
?
This
is
the
ground
of
Ioshuaes
speech
to
the
children
of
Israel
,
righteous
Lord
who
loueth
righteousnesse
,
must
bee
eaten
in
the
holy
place
,
because
it
is
most
holy
.
Therfore
as
the
Lord
saith
,
Be
you
holy
,
because
I
am
holy
,
so
may
it
be
said
to
the
Communicant
,
Be
you
holy
,
because
the
Sacrament
is
holy
.
This
was
the
caueat
giuen
to
the
Communicants
in
the
Primitiue
Church
,
when
one
of
the
Deacons
holding
vp
the
Sacrament
in
the
view
of
the
people
,
Sancta
,
sanctis
;
Holy
things
belong
to
the
holy
.
And
where
there
is
no
holinesse
to
entertaine
these
holy
things
;
there
in
stead
of
comfort
,
the
heart
is
more
&
more
corrupted
.
For
as
the
Spider
gets
strength
of
poyson
from
the
sweetest
hearbes
and
flowres
:
so
the
profane
and
impenitent
heart
is
strengthened
in
wickednesse
by
receiuing
this
holy
and
heauenly
food
.
The
Word
of
God
hath
many
excellent
Encomiums
in
sundry
places
of
Scripture
.
It
is
the
sincere
milke
of
the
Word
.
It
is
more
purer
then
gold
seuen
times
refined
.
It
is
sweeter
then
the
hony
and
the
hony-combe
.
Yet
we
often
finde
by
lamentable
experience
,
that
it
becomes
to
some
the
sauor
of
death
vnto
death
:
A
second
reason
why
the
wicked
and
vnworthy
must
not
meddle
with
the
Sacrament
,
is
the
danger
that
thereby
is
incurred
.
When
Almighty
God
deliuered
the
Law
vpon
Mount
Sinai
,
The
Lord
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
.
The
hand
of
God
was
heauy
vpon
them
of
Ashdod
,
for
meddling
with
the
Arke
.
Baltazar
was
●ro●ght
into
a
maruelous
trembling
and
astonishment
,
&
receiued
a
dolefull
doome
by
the
handwriting
on
the
wall
,
the
wrath
of
God
fell
vpon
them
.
Whosoeuer
receiueth
the
Sacrament
vnworthily
,
procures
to
himselfe
a
great
torment
.
Yet
who
doubts
but
that
the
hand
of
God
is
vpon
many
vnworthy
Communicants
,
euen
by
sorrow
,
sicknesse
,
death
,
and
sundry
other
temporall
chastisements
?
But
let
vs
obserue
the
dangers
of
vnworthy
receiuing
,
as
they
are
laid
downe
by
the
blessed
Apostle
.
The
first
is
,
Hee
becomes
guilty
of
the
body
and
bloud
of
Christ
.
That
is
,
hee
is
guilty
of
offering
contumely
,
iniury
and
indignity
to
him
.
Saint
Paul
,
when
he
disswades
husbands
from
offering
violence
to
their
wiues
,
No
man
euer
yet
hated
his
owne
flesh
.
And
may
not
I
reason
thus
,
L●t
no
man
offer
iniury
to
Christ
,
because
he
is
flesh
of
our
flesh
?
Yea
,
hee
is
our
head
,
and
a
wound
or
maine
giuen
to
the
head
is
more
odious
and
dangerous
then
to
another
part
.
To
offer
violence
to
an
ordinary
person
,
it
is
a
fault
,
to
strike
a
Magistrate
,
a
greater
,
but
to
wound
a
King
who
is
the
Lords
anointed
,
is
a
sinne
in
the
highest
degree
.
O
what
a
heynous
sin
it
is
then
to
offer
violence
,
and
as
much
as
in
vs
lyes
,
to
strike
and
wound
the
Son
of
God
,
the
King
of
kings
,
and
the
Lord
of
glory
?
To
be
guilty
of
the
death
,
and
sheading
of
the
bloud
of
any
innocent
man
,
is
a
fearefull
sinne
,
and
this
made
Dauid
cry
out
in
the
bitternes
of
his
soule
,
Deliuer
mee
from
bloud-guiltinesse
,
O
God
.
Oh
how
fearefull
is
it
then
to
be
guilty
of
the
body
&
bloud
of
Christ
?
Yea
,
the
iniury
and
indignity
is
greater
then
is
obuious
to
euery
eye
,
if
wee
consider
the
double
vnion
in
Christ
,
not
onely
the
two
substances
,
the
body
&
the
soule
,
but
the
two
natures
,
the
diuine
and
humane
.
Whose
heart
is
not
moued
with
indignation
against
the
Iewes
,
when
he
heares
or
reades
their
villanies
and
violence
done
to
our
blessed
Sauiour
?
But
take
heed
,
saith
Chrysostome
,
par
contumelia
,
some
difference
in
the
sinne
,
no
difference
in
the
disgrace
.
Ioseph
and
Nicodemus
their
pious
deuotion
,
in
begging
and
embalming
the
body
of
Christ
,
is
worthily
recorded
and
commended
to
all
generations
.
Mary
Magdalen
,
Wheresoeuer
the
Gospell
shall
bee
preached
in
the
whole
world
,
that
her
reuerend
and
religious
act
shall
bee
spoken
of
for
a
memoriall
of
her
.
Beloued
,
if
we
receiue
the
Sacrament
vnworthily
,
oh
wretched
men
that
we
are
!
For
we
ioyne
with
Judas
and
the
Iewes
,
being
guilty
of
the
body
and
bloud
of
Christ
;
but
if
we
receiue
it
worthily
,
how
happy
are
wee
!
For
we
communicate
with
honorable
Ioseph
,
and
penitent
Mary
Magdalen
,
our
memories
shall
be
blessed
,
and
our
soules
receiue
vnspeakeable
comfort
.
The
next
danger
which
is
also
a
consequence
vpon
the
former
,
is
this
,
Hee
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
.
It
is
indeed
an
ineuitable
consequence
;
For
he
that
is
guilty
of
the
body
and
bloud
of
Christ
,
how
can
hee
but
incurre
the
danger
of
condemnation
?
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
would
qualifie
,
as
though
it
did
import
onely
some
temporall
punishment
:
but
that
acception
is
too
short
.
For
as
the
word
is
more
large
in
signification
,
so
the
dependance
it
hath
vpon
a
heynous
sinne
,
must
needs
imply
a
correspondent
iudgement
.
And
so
indeed
it
doth
import
,
not
onely
a
temporall
punishment
,
but
also
eternall
condemnation
both
of
soule
and
body
.
And
reason
,
if
he
that
despised
Moses
Law
dyed
without
mercie
vnder
two
or
three
witnesses
,
of
how
much
sorer
punishment
shall
hee
be
worthy
,
which
treadeth
vnder
foote
the
Sonne
of
God
,
counteth
the
bloud
of
the
new
Testament
as
an
vnholy
thing
,
and
so
despites
the
Spirit
of
grace
?
This
is
a
fearefull
thing
,
to
be
in
the
state
of
the
damned
,
and
is
not
therefore
to
be
passed
ouer
slightly
.
Our
blessed
Sauiour
compar●s
a
damned
soule
to
an
offender
bound
hand
and
foot
,
and
cast
into
some
wofull
prison
,
where
there
is
nothing
but
wayling
,
&
weeping
,
Will
you
haue
a
resemblance
of
the
darknesse
of
Hell
?
Thinke
vpon
the
palpable
darkenesse
of
Egypt
.
And
here
by
the
way
,
I
obserue
the
forme
of
the
Apostles
phrase
,
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
;
eateth
and
drinketh
damnation
to
himselfe
.
In
wich
St.
Paul
doth
so
appropriate
the
danger
to
the
particular
Communicant
,
that
hee
seemes
to
exclude
any
other
.
And
indeed
to
hold
,
that
the
Sacraments
are
polluted
or
profaned
to
the
worthy
Communicant
,
by
the
vnworthy
receiuer
,
is
an
absurd
conceit
.
For
euery
man
must
beare
his
owne
burthen
:
and
the
soule
that
sinneth
must
dye
the
death
.
Yea
,
it
is
a
very
vncharitable
error
.
For
what
comfort
could
any
man
haue
in
receiuing
the
Sacrament
,
if
this
conceit
were
currant
?
Were
a
man
neuer
so
well
prepared
himselfe
,
yet
not
knowing
how
the
case
stands
with
others
,
it
must
needes
make
him
come
with
more
doubting
concerning
others
,
then
hee
could
haue
comfort
in
himselfe
.
But
leauing
this
erronious
opinion
,
which
hath
come
in
the
way
like
the
body
of
Amasa
,
The
Rhemists
do
giue
this
for
a
reason
,
They
could
not
bee
guilty
of
that
which
they
receiue
not
;
And
it
cannot
be
so
heynous
an
offence
to
receiue
a
piece
of
bread
,
or
a
cup
of
wine
,
&c.
And
this
they
call
an
inuincible
proofe
of
the
reall
presence
.
let
not
him
that
puts
on
his
Armor
,
boast
like
him
that
puts
it
off
.
This
Romish
Argument
is
like
the
Spanish
Armado
,
Inuincible
Nauy
.
Thus
mens
conceits
make
those
things
seeme
which
are
not
.
So
the
Philistims
thought
their
Champion
Goliah
an
inuincible
Combatant
,
which
caused
them
to
insult
:
but
as
Goliah
brought
with
him
a
sword
to
strike
off
his
owne
head
,
so
do
the
Rhemists
bring
forth
that
for
a
weapon
of
defence
,
which
indeed
cuts
the
throat
of
their
owne
cause
.
For
if
a
man
that
eat●s
the
Sacrament
vnworthily
,
eate
and
drinke
his
owne
damnation
,
it
followeth
necessarily
,
that
he
doth
not
receiue
Christ
,
which
if
he
did
,
then
must
Christ
by
his
Spirit
dwell
in
him
,
Saint
Iohn
saith
,
As
many
as
receiued
him
,
to
them
hee
gaue
power
to
be
the
sonnes
of
God
;
and
our
Sauiour
saith
,
Hee
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
life
euerlasting
.
But
was
it
euer
heard
or
read
,
that
a
man
should
be
condemned
by
receiuing
Christ
?
No
surely
:
but
as
this
is
the
condemnation
of
the
world
,
that
light
came
into
the
world
,
and
men
loued
darkenesse
rather
then
light
:
so
this
is
the
condemnation
of
the
vnworthy
receiuer
,
that
Christ
the
life
and
light
of
the
world
being
offered
to
him
,
he
doth
not
receiue
him
.
The
true
reason
why
the
Sacrament
becomes
so
dangerous
to
the
vnworthy
Communicant
,
is
that
which
hath
beene
before
obserued
:
namely
,
because
Christ
in
respect
of
the
institution
is
the
Author
,
in
respect
of
sacramentall
relation
the
matter
,
in
regard
of
the
shewing
of
his
death
and
Passion
,
the
end
of
the
Sacrament
.
Which
answers
that
silly
cauill
,
It
cannot
be
so
heynous
to
eate
a
piece
of
bread
.
Who
would
thinke
it
should
bee
such
a
heynous
offence
to
eate
an
Apple
,
as
that
it
should
be
the
condemnation
of
the
whole
World
?
Doth
not
a
man
become
a
Traytor
and
worthy
of
death
by
clipping
the
Kings
coyne
,
and
offring
contumely
to
the
Broad
seale
,
vpon
which
the
Kings
image
is
stamped
,
though
he
touch
not
his
person
?
And
may
not
an
vnworthy
r●ceiuer
become
a
Traytor
to
Christ
,
and
bee
worthy
of
eternall
death
for
profaning
the
blessed
Sacrament
,
which
is
a
liuely
representation
of
his
presence
,
and
a
seale
whereupon
his
death
and
Passion
is
so
stamped
,
without
any
carnall
presence
or
touching
of
his
body
?
And
if
you
marke
the
connexion
of
the
Apostles
words
,
you
shall
see
most
euidently
,
that
this
is
the
reason
of
the
danger
.
For
whereas
he
before
he
had
spoken
of
the
finall
cause
of
the
Sacrament
,
you
shew
the
Lords
death
till
he
come
,
hee
inf●rres
these
words
immediatly
by
way
of
illation
;
Therefore
whosoeuer
shall
eate
this
bread
,
or
drinke
this
cup
vnworthily
,
shall
b●e
guilty
of
the
body
and
bloud
of
Christ
.
Againe
,
it
is
very
obseruable
,
how
it
hath
pleaseth
God
to
open
the
Apostles
mouth
,
to
stop
the
mouthes
of
the
Rhemists
.
For
hee
saith
not
,
Whosoeuer
eateth
this
body
,
and
drinketh
this
bloud
,
(
which
had
beene
very
materiall
to
set
forth
such
a
mighty
danger
,
by
so
waighty
a
reason
)
but
,
Whosoeuer
eateth
this
bread
,
and
drinketh
this
cup
vnworthily
,
shall
bee
guilty
of
the
body
and
bloud
of
Christ
.
Hereunto
it
may
be
obiected
,
We
doe
not
read
that
the
Word
of
God
being
peruerted
or
abused
,
doth
incurre
such
danger
,
or
draw
downe
such
iudgements
:
how
comes
it
then
to
passe
,
that
the
Sacrament
being
profaned
,
should
bee
so
dangerous
,
except
wee
admit
a
reall
presence
?
To
which
I
answer
,
First
,
that
albeit
such
dangers
are
not
mentioned
in
these
expresse
tearmes
,
And
secondly
,
that
the
abuse
of
this
Sacrament
is
more
heynous
and
dangerous
then
the
abuse
of
the
Word
,
it
is
no
maruell
,
in
regard
that
Christ
is
herein
offered
more
plainly
,
applyed
more
particularly
,
and
exhibited
more
firmely
.
He
is
offered
more
plainely
,
for
diuers
senses
are
made
as
so
many
windowes
to
conuey
this
sauing
grace
into
our
soules
.
He
is
applyed
more
particularly
:
for
whereas
the
Gospell
is
the
Will
and
T●stament
of
Iesus
Christ
,
the
Sacrament
is
as
it
were
a
particular
transcribing
of
euery
mans
legacie
,
and
giuing
it
into
his
hands
.
He
is
exhibited
more
firmely
,
in
that
the
Sacrament
being
a
seale
of
the
Couenant
of
Grace
,
it
confirmes
vnto
vs
our
immortall
inheritance
.
So
that
,
albeit
we
doe
daily
eate
the
flesh
of
Christ
,
and
drinke
his
bloud
,
not
onely
in
the
Sacrament
,
but
also
in
reading
of
the
sacred
Scriptures
,
as
Saint
Hierome
saith
:
yea
though
we
daily
(
in
some
sort
)
eate
the
Supper
it selfe
by
Faith
,
as
S.
Austen
saith
;
yet
forasmuch
as
we
doe
feed
vpon
Christ
,
by
receiuing
the
Sacrament
,
in
a
more
excellent
and
extraordinary
manner
,
it
is
no
maruell
though
the
abuse
of
that
heauenly
mystery
be
esteemed
a
more
heynous
sinne
,
and
incurre
a
more
fearefull
dang●r
.
Seeing
now
the
vnworthy
receiuing
of
the
Sacrament
is
so
dangerous
,
the
due
consideration
thereof
yeelds
direction
to
the
Minister
,
terror
to
the
profane
receiuer
,
and
admonition
to
euery
Communicant
.
First
,
it
yeelds
direction
to
the
Minister
,
that
he
admit
none
to
the
Sacrament
whom
hee
knowes
to
be
vnworthy
.
St.
Paul
speaking
of
the
Incestuous
Corinthian
,
exhorts
,
Purge
out
the
olde
leauen
,
that
you
may
be
a
new
lumpe
.
And
the
Ministers
of
Christ
must
be
like
the
Porter
,
which
Iehoiada
set
by
the
gates
of
the
house
of
the
Lord
,
that
none
that
was
vncleane
in
any
thing
,
should
enter
in
.
For
the
Lord
hath
made
them
as
watchmen
,
to
see
that
no
profane
person
,
or
those
that
are
polluted
with
grosse
sinnes
,
be
admitted
to
the
Lords
Table
.
They
must
endeuor
to
sanctifie
the
Communicants
,
when
they
come
to
the
Sacrament
,
as
Iob
did
his
sonnes
when
hee
offered
his
sacrifice
.
to
take
the
childrens
bread
,
and
giue
it
vnto
dogs
.
by
being
partaker
of
other
mens
sinnes
?
1.
Tim.
5.22
.
Si
indignè
accedat
,
prohibe
.
Chrys.
ad
pop.
Ant.
hem
.
60
That
is
a
notable
exhortation
of
Chrysostomes
,
Be
he
whosoeuer
,
though
he
were
a
magistrate
in
eminent
place
,
a
Captaine
or
a
crowned
King
,
if
he
come
vnworthily
,
repell
him
.
And
a
worthy
resolution
of
that
Father
,
who
said
,
Hee
would
rather
suffer
his
owne
bloud
to
bee
spilt
,
then
offer
the
bloud
of
Christ
to
a
profane
receiuer
.
Againe
:
2.
Seeing
the
vnworthy
receiuing
is
so
dangerous
,
the
same
may
stand
vp
like
the
Angell
with
the
flaming
sword
,
vnwasht
hands
;
What
hast
thou
to
doe
with
peace
?
so
I
may
say
,
What
haue
these
to
do
with
the
Sacrament
?
Indeed
the
Sacrament
is
a
robe
to
couer
the
penitent
sinner
,
but
not
a
cloake
to
a
wicked
profaner
of
it
:
to
such
a
one
it
is
like
the
forbidden
fruit
of
Paradise
,
Who
being
guilty
,
would
drinke
of
that
cursed
water
,
which
made
the
thigh
to
rot
,
and
belly
to
swell
?
And
who
,
being
guilty
of
grosse
sinnes
,
will
dare
,
without
repentance
,
to
take
that
Sacrament
,
which
shall
make
him
guilty
of
the
body
and
bloud
of
Christ
?
and
become
an
occasion
of
his
condemnation
?
Who
doth
not
condemne
and
condole
the
Iewes
for
that
fearefull
execration
,
His
bloud
be
vpon
vs
and
our
children
?
Behold
,
hee
that
receiues
vnworthily
,
the
bloud
of
Christ
is
vpon
him
to
his
vtter
destruction
.
It
is
a
pittifull
thing
when
that
curse
befalls
any
,
Let
their
Table
bee
made
a
snare
:
But
that
this
holy
Table
should
be
made
a
snare
to
a
Christian
soule
,
't
is
very
lamentable
.
That
euery
eye
shall
see
him
,
euen
them
that
haue
pierced
him
.
Not
onely
Iudas
that
betrayed
him
,
Pilate
that
condemned
him
,
and
the
Souldiers
that
crucified
him
,
must
appeare
before
him
,
and
come
to
their
arraignment
;
but
also
euery
one
,
who
by
vnworthy
receiuing
hath
made
himselfe
guilty
of
the
body
and
bloud
of
Christ
,
must
receiue
his
fearefull
doome
.
Iudas
,
It
had
beene
good
for
him
if
hee
had
neuer
beene
borne
;
and
I
may
say
of
such
,
It
had
beene
better
for
them
that
they
had
neuer
beene
partakers
of
the
holy
Sacrament
;
for
alas
,
they
haue
eaten
and
drunken
their
owne
damnation
;
better
had
it
beene
for
such
to
haue
eaten
some
venemous
thing
,
or
to
haue
drunke
some
deadly
poyson
,
for
that
had
onely
beene
the
death
of
the
body
:
but
they
by
eating
and
drinking
the
Sacrament
vnworthily
,
haue
damned
and
destroyed
both
soule
&
body
for
euer
.
Lastly
,
this
danger
may
admonish
euery
Christian
to
endeuour
with
all
care
and
diligence
to
come
worthily
to
the
Sacrament
.
We
haue
eaten
&
drunke
in
thy
company
,
wee
haue
beene
admitted
to
thy
Table
.
But
wee
must
see
that
we
come
thither
as
we
should
.
For
as
the
body
abounding
with
euill
humors
,
the
corporall
food
doth
rather
hurt
then
nourish
it
:
Hee
must
be
of
the
body
of
Christ
,
that
eates
the
body
of
Christ
.
Adam
in
his
state
of
integrity
,
had
free
liberty
to
take
&
taste
of
all
the
trees
of
the
Garden
,
(
one
onely
excepted
;
)
but
after
his
transgression
,
hee
was
iustly
restrained
:
So
doth
the
Lord
Iesus
admit
vs
to
his
Table
,
if
we
come
worthily
,
otherwise
wee
are
no
welcome
guests
vnto
him
.
Therefore
,
as
it
was
said
to
Moses
,
Put
off
the
shooes
:
for
the
place
where
thou
standest
,
is
holy
ground
.
So
let
vs
put
off
the
shooes
of
our
corruptions
,
and
then
we
may
with
comfort
approach
vnto
the
Table
of
the
Lord
.
But
here
it
may
be
iustly
questioned
,
Can
any
one
be
worthy
of
the
Sacrament
,
it
being
of
such
excellencie
as
hath
beene
shewed
?
For
answere
whereunto
,
we
must
consider
,
that
there
is
a
two-fold
worthinesse
,
the
one
in
act
,
the
other
in
acceptation
.
The
worthinesse
in
Act
,
requires
a
proportionable
correspondence
betweene
the
Sacrament
and
the
Communicant
.
But
this
worthinesse
(
I
hope
)
no
man
is
so
ignorant
to
hold
,
so
impudent
to
plead
.
For
as
Origen
saith
,
euery
one
must
say
with
the
Centurion
in
this
case
,
Lord
,
Origen
.
hom.
8
in
diuers
.
Mat
8.8
.
I
am
not
worthy
that
thou
shouldest
come
vnder
my
roofe
.
And
we
doe
truely
acknowledge
that
wee
are
not
worthy
to
gather
vp
the
crums
vnder
the
Lords
Table
.
The
worthinesse
in
acceptation
is
,
when
God
in
mercy
,
without
desert
on
our
behalfe
,
doth
count
vs
worthy
,
as
it
is
in
the
21.
of
Luke
,
Pray
that
you
may
be
counted
worthy
to
escape
all
these
things
.
And
this
must
be
our
worthinesse
when
wee
come
to
the
Table
of
the
Lord
.
Now
this
gracious
acceptation
of
Almighty
GOD
,
though
it
doe
not
challenge
an
absolute
worthinesse
,
yet
doth
it
require
a
certaine
fitnesse
,
which
in
some
degree
we
call
a
worthinesse
.
And
so
also
the
word
imports
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
some-times
signifieth
meet
or
fit
,
as
meate
is
,
though
it
be
d●gnum
in
the
vulgar
Latin
.
2.
Thes.
1.3
.
Bellar.
de
Euchar
.
l
4
c.
18
as
we
fitly
translate
it
in
diuers
places
.
Yea
the
Rhemists
,
though
they
make
themselues
slaues
to
the
vulgar
Latine
,
yet
in
the
second
Epistle
to
the
Thessalonians
,
they
haue
so
translated
it
.
Now
what
it
is
that
makes
a
man
fit
,
or
vnfit
,
is
duly
to
be
considered
.
Bellarmine
labours
to
proue
,
that
no
man
is
fit
for
the
Sacrament
,
but
he
onely
,
who
is
free
from
the
trouble
or
touch
of
conscience
for
any
mortall
sinne
.
So
that
hee
will
haue
onely
those
that
are
whole
,
to
come
to
the
Sacrament
.
But
both
the
Scriptures
and
ancient
Fathers
doe
shew
,
that
they
whose
consciences
are
troubled
,
and
those
that
find
weakenesse
in
themselues
,
are
fit
Communicants
.
The
Disciples
had
their
fraileties
,
there
was
presumption
in
Peter
,
and
emulation
in
the
rest
.
If
we
stay
till
we
be
without
sin
,
we
must
neuer
come
to
the
Sacrament
.
Christ
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
Hee
is
no
Physician
for
the
whole
,
but
for
the
sicke
.
I
beleeue
,
Lord
,
helpe
my
vnbeliefe
.
Those
that
refraine
the
Sacrament
,
because
they
feele
weakenesse
in
themselues
are
like
those
that
will
not
come
to
the
fire
till
they
be
hot
,
nor
to
the
Physician
till
they
bee
whole
.
Dominicus
Soto
saith
well
,
The
places
are
almost
infinite
in
the
ancient
Fathers
,
where
this
Sacrament
is
called
and
compared
to
Physicke
,
to
cure
and
comfort
the
sicke
soule
.
And
fitly
:
For
when
should
Melchisedeck
King
of
Salem
bring
forth
bread
and
wine
,
To
conclude
this
point
,
my
Brethren
,
it
is
to
be
considered
that
there
are
diuers
degrees
of
vnworthinesse
.
Euen
smaller
distractions
,
a
disestimation
of
the
Sarament
,
want
of
faith
and
feare
,
of
reuerence
&
deuotion
,
may
hinder
the
fruitfull
receiuing
of
the
Sacrament
,
But
especially
take
heed
of
open
profanenes
,
irreligion
,
Atheisme
:
such
sins
must
needs
draw
downe
the
iudgements
of
God
vpon
the
head
of
the
Receiuer
.
As
Iosephs
seruant
said
to
his
brethren
,
Is
not
this
the
cup
whereby
my
Master
makes
tryall
whether
you
be
true
men
?
So
I
may
say
,
Is
not
this
wretched
condition
of
life
an
euident
proofe
of
such
mens
vnworthines
,
and
an
assured
testimony
that
they
are
guilty
of
the
body
&
bloud
of
Christ
,
and
consequently
,
eate
and
drinke
damnation
to
themselues
?
But
if
you
be
free
from
these
grosse
sins
,
and
your
hearts
sincere
and
vpright
,
though
not
vtterly
voyd
of
infirmities
,
know
this
beloued
,
that
Christ
is
as
ready
to
admit
you
to
his
Table
,
THE
SEVENTH
Sermon
.
The
meanes
to
auoid
the
danger
of
vnworthy
Communicating
.
1.
COR.
11.
ver.
28.
Let
a
man
therefore
examine
himselfe
.
WHEN
our
blessed
Sauiour
told
his
Disciples
,
Verily
,
I
say
vnto
you
,
that
one
of
you
shall
betray
mee
;
they
were
exceeding
sorrowfull
,
and
began
euery
one
of
them
to
say
,
Is
it
I
,
Master
?
So
me
thinkes
,
my
brethren
,
when
you
heare
that
those
who
eate
and
drinke
vnworthily
,
doe
(
like
Traytors
)
become
guilty
of
the
body
and
bloud
of
Christ
,
euery
one
should
bee
exceeding
carefull
,
and
enquire
,
Is
it
I
?
am
I
one
of
those
that
are
guilty
of
this
heynous
sinne
?
When
the
Apostle
Peter
rowzed
vp
the
Consciences
of
those
happy
Conuerts
,
taxed
them
roundly
for
their
sinne
,
and
layed
the
iudgements
of
God
to
their
hearts
,
like
the
axe
to
the
roote
of
the
trees
,
they
found
themselues
wrapped
in
their
sins
like
Ionas
with
the
weeds
,
Men
and
brethren
,
what
shall
wee
doe
?
Beloued
,
the
dangers
mentioned
before
,
cannot
but
touch
the
quicke
:
for
what
greater
danger
then
to
be
guilty
of
the
body
and
bloud
of
the
Lord
,
and
to
eate
and
drinke
damnation
to
ones
selfe
?
And
should
not
this
cause
euery
one
to
vse
all
care
and
diligence
to
auoyd
those
dangers
,
and
to
enquire
with
those
Conuerts
,
What
shall
we
doe
?
What
course
shall
we
take
,
that
we
may
escape
the
iudgements
of
God
,
Now
to
a
man
thus
affected
?
the
Apostles
resolution
is
at
hand
,
Let
a
man
examine
himselfe
.
This
examination
is
like
the
two
Disciples
that
our
Sauiour
sent
to
prepare
a
roome
for
the
celebration
of
the
Passeouer
.
The
children
of
Israel
,
when
they
were
to
appeare
before
God
vpon
mount
Sinai
,
were
appointed
three
dayes
for
their
sanctification
.
For
the
better
prosecution
of
this
point
,
we
will
consider
these
three
circumstances
.
1.
The
persons
who
:
2.
The
manner
how
:
3.
The
matter
whereof
this
examination
consists
.
I
harkened
and
heard
,
but
no
man
said
,
What
haue
I●
done
?
But
who
art
thou
that
iudgest
another
mans
seruant
,
seeing
hee
standeth
or
falleth
to
his
Master
?
Though
the
Lord
hath
commanded
thee
to
examine
thy selfe
,
yet
hath
hee
not
made
thee
an
examiner
of
others
;
that
office
hee
hath
reserued
to
himselfe
.
Remember
our
Sauiours
checke
for
Peters
busie
inquisition
concerning
Iohn
,
What
is
that
to
thee
?
follow
thou
mee
.
And
as
S.
Paul
saith
in
the
sixt
to
the
Galatians
,
Let
euery
man
prooue
his
owne
worke
,
that
hee
may
haue
ioy
in
himselfe
:
so
I
may
say
,
Let
euery
one
examine
his
owne
heart
,
hat
he
may
haue
comfort
by
the
Sacrament
,
and
not
eate
and
drinke
damnation
to
himselfe
.
Proue
your selues
,
Examine
your selues
,
doubling
his
phrase
,
as
it
were
his
files
,
thereby
shewing
,
that
it
is
not
a
superficiall
,
but
a
substantiall
examination
that
is
requir'd
in
these
waighty
matters
.
And
reason
:
In
humane
affaires
this
diligent
examination
is
seldome
neglected
.
Who
will
take
Physicke
without
consideration
of
the
state
of
his
body
,
the
ayre
,
the
season
,
and
other
necessary
obseruations
?
And
,
as
our
Sauiour
saith
,
What
man
will
build
,
but
hee
sitteth
downe
first
,
and
considereth
his
ability
to
finish
the
worke
?
What
King
going
to
warre
,
sitteth
not
downe
,
and
examineth
his
power
for
the
encounter
of
his
enemy
?
Shall
humane
affaires
be
attended
with
all
diligent
circumspection
;
and
shall
one
of
the
gr●atest
mysteries
and
waightiest
duties
of
a
Christian
be
vndertaken
without
diligent
examination
?
Againe
,
if
wee
consider
either
the
difficulty
,
or
the
danger
of
neglect
,
the
same
may
cause
our
diligent
examination
.
The
difficulty
is
exceeding
great
;
For
the
heart
is
deceitfull
aboue
measure
,
who
can
finde
it
out
?
Thy
seruant
went
no
whither
.
Call
it
to
acccount
of
thy
particular
actions
,
and
it
will
answer
like
the
Ruler
in
the
Gospell
,
All
these
things
I
haue
obserued
from
my
youth
.
Goe
in
peace
.
If
thou
obiect
vnto
it
,
eating
and
drinking
damnation
to
thy selfe
,
it
will
answere
as
Peter
did
to
our
Sauiour
,
Master
,
pitty
thy selfe
,
it
shall
not
bee
so
to
thee
.
When
Christ
asked
the
sons
of
Zebedeus
,
Are
yee
able
to
drinke
of
the
cup
that
I
shall
drinke
of
?
they
answered
as
roundly
,
as
rashly
,
Wee
are
able
.
And
who
is
of
so
vncleane
a
heart
,
or
so
lewd
a
life
,
but
hee
holds
himselfe
fit
enough
for
the
blessed
Sacrament
?
Such
is
the
force
of
selfe-loue
seated
in
euery
soule
,
that
(
if
diligent
examination
doe
not
preuent
it
)
it
makes
men
vaunt
with
the
Church
of
Laodicea
,
of
those
perfections
they
are
voyd
of
,
and
to
shake
hands
with
the
Pharise
,
(
qui
iactauit
merita
,
I
thanke
thee
O
God
(
saith
he
)
that
I
am
not
like
other
men
;
and
he
said
truely
:
for
neither
were
they
like
to
him
in
ostentation
and
vaine-glory
,
nor
hee
like
them
in
humblenesse
and
sincerity
.
He
was
no
extortioner
,
yet
could
he
robbe
God
of
his
glory
:
he
fasted
,
yet
in
the
meane
time
he
was
so
filled
,
that
he
euen
swelled
with
pride
.
He
gaue
almes
,
but
his
left
hand
could
tell
his
right
hand
that
it
was
a
hand
of
hypocrisie
.
Thus
where
selfe-loue
beares
sway
,
many
haue
their
soules
like
the
bodies
of
dropsie-men
,
faire
and
full
without
,
yet
stuffed
within
with
watry
humours
.
6.
Againe
,
as
selfe-loue
,
so
Satan
will
bee
excceeding
busie
to
hinder
this
examination
,
either
by
taking
vp
our
thoughts
for
worse
employments
,
or
by
mixing
distractions
for
our
disturbance
,
he
presents
vs
with
a
false
glasse
,
wherein
whilest
wee
view
our
hearts
and
liues
,
euen
deformity
it selfe
seemes
faire
&
beautifull
,
and
our
corruptions
being
couered
with
a
vizard
of
hypocrisie
,
the
greatest
blemishes
seeme
to
bee
ornaments
.
Againe
,
this
examination
should
bee
diligent
,
because
of
the
danger
.
The
curse
of
God
is
liable
to
euery
one
that
doth
the
worke
of
the
Lord
negligently
;
If
a
man
were
to
passe
ouer
some
deep
and
dangerous
pit
,
by
a
narrow
bridge
,
how
warily
would
he
looke
to
his
feet
?
Oh
how
circumspect
should
he
be
,
that
passeth
ouer
this
pit
of
death
and
destruction
,
by
this
narrow
bridge
of
examination
?
Lastly
consider
,
that
if
we
neglect
this
duty
,
wee
expose
our selues
to
the
strict
and
dreadfull
examination
of
Almighty
God
.
The
Apostle
tells
vs
here
,
That
if
wee
will
iudge
our selues
,
wee
should
not
bee
iudged
.
Intimating
on
the
contrary
;
that
if
wee
will
not
examine
and
iudge
our selues
,
the
Lord
himselfe
will
take
vs
to
taske
,
hee
will
examine
and
iudge
vs
.
Hee
is
that
King
that
came
in
to
see
his
guests
,
and
said
,
Friend
,
how
camest
thou
in
hither
,
not
hauing
a
wedding
garment
?
H●e
saith
not
(
as
Chrysostome
hath
well
obserued
)
How
satest
thou
downe
?
How
camest
thou
in
?
As
if
hee
should
say
,
Thou
oughtest
to
haue
looked
to
it
beforehand
,
according
to
Salomons
counsell
,
Take
heed
to
thy
foote
when
thou
art
going
to
the
house
of
God
.
Before
thou
set
foote
within
his
Sanctuary
,
looke
to
,
and
remember
that
the
Lord
will
not
haue
the
threesholds
of
his
House
worne
with
profane
feet
.
If
this
question
were
propounded
to
many
a●on●
,
Friend
,
how
camest
thou
to
the
Lords
Table
?
The
true
answere
would
bee
,
Without
consideration
,
Without
examination
.
The
Corinthians
found
by
wofull
experience
,
that
if
they
would
not
examine
themselues
,
the
Lord
would
be
their
Examiner
.
Wofull
,
I
say
,
Hee
will
bring
his
light
,
and
search
Ierusalem
with
a
candle
.
Neither
Achans
accursed
stuffe
,
nor
Rahels
stolne
Idols
,
nor
Gehazies
close
bribery
,
can
be
concealed
from
him
,
eyes
are
like
flames
of
fire
.
who
searcheth
the
heart
and
the
reines
.
When
the
Lord
falls
to
his
examination
,
hee
will
set
mens
sinnes
before
their
eyes
in
order
.
The
Rhemists
in
their
notes
vpon
these
words
,
doe
strangely
collect
the
necessitie
of
auricular
Confession
.
It
is
something
against
them
,
I
would
propound
no
man
for
thy
Iudge
,
but
thy selfe
.
Theodoret
saith
,
Bee
thou
thine
owne
Arbiter
and
examiner
.
But
most
of
all
,
that
the
place
it selfe
makes
directly
against
them
,
and
is
rather
a
Canon
to
batter
,
then
a
Bulwarke
to
support
their
Auricular
Confession
.
For
when
the
Apostle
saith
,
Let
a
man
examine
himselfe
,
he
sends
no
man
to
the
Priest
,
but
rather
referres
and
restraines
this
examination
to
a
mans
owne
care
and
conscience
.
There
is
a
maruailous
difference
betweene
Examination
and
Confession
,
and
it
is
impossible
to
conclude
the
one
from
the
other
.
And
albeit
I
deny
not
,
but
the
faithfull
and
skilfull
Pastor
may
,
when
occasion
is
offred
,
be
helpefull
to
a
man
in
the
examination
of
himselfe
,
by
resoluing
of
doubts
,
informing
the
iudgement
,
and
quieting
the
troubled
conscience
:
yet
to
make
that
absolutely
necessary
,
which
is
onely
accidentally
expedient
,
neither
sorts
with
reason
or
Religion
.
But
leauing
that
erronious
collection
,
we
may
from
hence
inferre
directly
,
that
forasmuch
as
euery
one
who
comes
to
the
Sacrament
must
examine
himselfe
;
children
,
fooles
,
and
madmen
,
and
all
those
,
who
are
altogether
disabled
by
nature
,
for
this
examination
,
are
by
no
meanes
to
bee
admitted
to
the
Communion
.
Againe
,
this
doctrine
serues
to
lash
those
lazie
Communicants
,
who
hauing
sufficient
abilitie
,
either
vtterly
n●glect
,
or
very
negligently
practise
this
waighty
duty
of
examination
,
before
they
come
to
the
Sacrament
.
This
is
one
principall
cause
why
many
doe
receiue
the
Sacrament
vnworthily
,
to
the
dishonour
of
God
,
and
the
danger
of
their
owne
soules
.
It
fareth
with
some
as
with
bankrupts
,
who
cannot
abide
to
behold
their
decayed
estate
,
and
therefore
it
is
irksome
to
them
to
turne
ouer
their
bookes
of
account
.
And
many
there
are
,
who
of
meere
neglig●nce
are
wanting
to
themselues
in
this
behalfe
.
Were
they
to
vndertake
some
matter
of
life
&
death
,
it
would
make
them
vig●●ant
&
diligent
;
and
albeit
they
heare
that
this
is
matter
of
saluation
or
condemnation
,
yet
are
they
very
car●lesse
&
negligent
.
But
let
our
practice
,
my
Brethren
,
be
an
Eccho
to
the
Apostles
precept
.
Let
euery
one
of
vs
with
all
diligence
examine
our selues
;
Let
vs
(
as
Ieremy
speaks
)
search
our
hearts
&
try
our
wayes
.
Lam.
3.40
.
Io.
Buxdorf
.
synag
.
Iuda
.
cap.
12.
As
the
Iewes
sought
euery
corner
of
their
houses
,
lest
any
leauen
might
remaine
there
,
when
they
celebrated
the
Passeouer
:
So
let
vs
seeke
euery
corner
of
our
hearts
(
as
St.
Austin
exhorts
)
lest
any
leauen
of
iniquity
,
2.
Gen
44.12
.
hypocrisie
,
vanity
doe
lurke
there
,
when
we
come
to
the
Lords
Supper
.
And
as
Iosephs
officers
sought
his
Brothers
sacks
,
from
the
eldest
to
the
youngest
,
for
the
Cup
:
so
let
vs
search
our
soules
,
and
examine
our
liues
,
from
the
first
to
the
last
,
for
our
corruptions
;
that
either
the
view
of
our
guiltinesse
may
humble
vs
,
or
the
consideration
of
our
innocencie
may
giue
vs
comfort
.
And
to
that
end
,
we
shall
doe
well
to
acquaint
our selues
with
the
word
of
GOD
,
and
to
make
it
the
Lydius
lapis
,
and
rule
of
our
direction
.
For
it
will
be
as
a
light
vnto
our
feet
,
We
read
that
the
Shipmen
in
the
seuen
and
twentith
of
the
Acts
,
And
lastly
,
as
they
,
fearing
lest
they
should
fall
vpon
rocks
,
The
shippe
is
not
troubled
or
tossed
(
saith
St.
Ambrose
)
wherein
prouidence
sayleth
.
No
Christian
duty
can
yeeld
good
performance
,
or
obtaine
good
acceptance
at
the
hand
of
God
,
without
knowledge
.
Some
seruices
may
be
performed
to
a
King
by
a
man
meanely
qualified
,
but
some
require
much
iudgement
.
Behold
here
one
of
the
greatest
seruices
we
tender
to
the
King
of
Kings
,
and
doth
it
not
therefore
require
a
correspondent
knowledge
and
iudgement
?
The
Lord
neuer
appointed
a
blinde
sacrifice
,
and
he
will
not
accept
blinde
and
ignorant
seruice
.
What
is
zeale
without
knowledge
,
but
a
rash
precipitation
?
what
is
deuotion
,
but
vaine
superstition
?
what
are
mortall
actions
,
but
glorious
transgressions
?
Knowledge
giues
a
good
tincture
to
all
vertues
:
therefore
St.
Peter
exhorts
,
Ioyne
with
your
vertue
,
knowledge
.
It
is
dangerous
to
set
foot
within
the
Lords
sanctuary
,
or
to
approach
neere
to
his
Table
,
without
the
guidance
of
this
Lampe
.
Most
men
are
desirous
to
get
humane
knowledge
,
whereby
they
are
inabled
to
discourse
and
conuerse
with
others
,
but
few
study
to
bee
wise
to
saluation
.
And
Satan
,
whose
workes
are
opposite
to
Almighty
God
,
in
stead
of
fiat
lux
,
saith
,
It
were
a
happy
thing
if
euery
Communicant
were
capable
of
that
commendation
St.
Paul
giues
the
Romanes
,
I
know
that
you
are
filled
with
all
knowledge
.
But
that
is
too
high
a
pitch
for
euery
one
to
soare
vnto
,
yet
is
there
a
certaine
competency
in
some
speciall
things
,
required
of
euery
one
that
int●nds
to
be
a
comfortable
partaker
of
the
Sacrament
.
The
first
of
these
is
the
excellency
of
man
by
creation
,
which
the
holy
Historian
expresseth
,
saying
,
God
created
man
in
his
Image
,
The
s●cond
is
the
misery
of
man
by
transgression
;
for
as
the
knowledge
of
mans
excellency
may
bee
scientia
inflans
,
so
the
knowledge
of
his
misery
will
be
scientia
contristans
,
The
third
is
the
restored
estate
by
Redemption
,
by
the
death
and
obedience
of
Iesus
Christ
,
both
God
&
man
.
Man
,
that
he
might
satisfie
for
the
transgression
of
man
.
God
,
that
he
might
inable
the
humanity
to
beare
the
infinit
punishment
,
which
all
the
men
and
Angels
in
heauen
&
earth
had
not
beene
able
to
beare
,
and
to
make
his
Passion
and
obedience
of
infinit
merit
and
efficacy
.
Yea
God
and
man
,
that
he
might
reconcile
God
vnto
man
,
and
become
our
Emmanuel
,
euen
GOD
with
vs
.
The
fourth
is
the
obedience
and
thankfulnesse
,
that
we
are
bound
to
tender
vnto
Christ
for
this
mercifull
deliuerance
.
We
are
serui
à
seruando
,
as
Saint
Austin
saith
.
we
must
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
.
The
fift
is
mans
felicity
in
the
state
of
glory
;
when
hee
shall
be
made
partaker
of
that
immortall
inheritance
,
which
was
forfeited
by
Adam
,
but
purchased
againe
by
Christ
,
and
in
that
inheritance
of
those
sweet
ioyes
,
which
eye
hath
not
seene
,
nor
care
heard
,
neither
haue
entred
into
the
heart
of
man
:
the
meditation
wher●of
,
as
it
yeelds
much
ioy
,
so
may
it
be
a
notable
spurre
to
pietie
.
Lastly
,
hee
that
will
be
a
fruitfull
receiuer
of
the
Sacrament
,
must
haue
knowledge
of
the
authour
,
nature
,
vse
and
fruit
thereof
,
it
being
a
demonstration
of
mans
happy
Redemption
in
this
life
,
and
thrice
blessed
condition
in
the
life
to
come
.
Herein
is
set
forth
the
body
and
bloud
of
Christ
,
redeeming
vs
from
thraldome
of
sinne
and
condemnation
:
that
we
might
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
The
second
anker
is
Faith
,
holy
Anker
;
aboue
all
we
take
the
shield
of
Faith
:
Examine
your selues
,
proue
your selues
whether
you
be
in
the
Faith
.
Faith
is
the
hand
whereby
Christ
Iesus
is
applyed
to
the
soule
of
euery
receiuer
.
By
this
hand
the
woman
with
the
bloudy
issue
receiued
vertue
from
Christ
.
be
of
good
comfort
,
thy
faith
hath
made
thee
whole
.
This
hand
of
faith
wee
must
be
sure
to
bring
,
when
we
come
to
the
Sacrament
.
that
Christ
may
dwell
in
their
hearts
by
faith
.
Faith
is
the
wedding
garment
,
Bernard
)
non
placas
,
sed
peccas
.
For
hee
that
abides
in
Christ
,
nor
Christ
in
him
,
neither
eates
his
flesh
,
nor
drinkes
his
bloud
.
Faith
workes
wonderfully
,
makes
things
absent
present
.
It
is
scala
à
terra
ad
coelum
,
is
the
euidence
of
things
that
are
not
seene
.
It
makes
things
that
seeme
incredible
and
impossible
to
flesh
and
bloud
,
both
possible
and
certaine
.
For
it
assures
vs
,
that
we
shall
haue
cure
by
Christs
wounds
,
life
by
his
death
,
ioy
by
his
sorrow
,
and
glory
by
his
ignominy
.
But
what
?
doth
Christ
abide
and
dwell
in
vs
by
faith
?
how
is
it
then
so
needfull
to
receiue
the
Sacrament
?
I
answere
,
That
our
faith
may
be
str●ngthened
:
for
as
men
do
not
●ate
and
drinke
,
onely
to
maintaine
life
and
soule
(
as
we
say
)
but
to
get
strength
also
:
so
should
wee
not
rest
in
that
Faith
,
Now
,
it
is
not
euery
kind
of
faith
that
will
serue
for
this
emploiment
.
For
the
deuils
doe
beleeue
and
tremble
.
My
Lord
and
my
GOD.
This
lamp
of
faith
is
kindled
by
the
fire
of
the
Word
,
we
come
to
Christ
,
we
goe
to
God
,
we
haste
to
heauen
.
open
heauen
,
and
leade
into
Paradise
,
then
may
it
well
conduct
a
man
to
the
Lords
Table
:
and
it
is
powerfull
to
keepe
out
the
iudgements
of
God
.
For
hee
that
hath
decreed
to
punish
by
Iustice
,
hath
promised
to
grant
pardon
by
repentance
.
This
is
a
matter
would
ask
a
large
discourse
,
but
I
will
briefly
obserue
some
few
materiall
passages
therof
,
as
it
were
so
many
links
of
a
chaine
.
The
first
linke
of
this
chaine
is
the
sight
of
sinne
,
and
the
punishment
due
to
it
.
For
how
can
the
soule
be
possessed
with
feare
or
sorrow
,
except
the
vnderstanding
doe
first
apprehend
the
danger
?
for
that
which
the
eye
sees
not
,
Ier.
8.6
.
the
heart
rues
not
.
If
Satan
can
keepe
sinne
from
the
eye
,
he
will
easily
keep
sorrow
from
the
heart
.
It
is
impossible
for
a
man
to
repent
him
of
his
wickednesse
,
except
he
say
,
What
haue
I
done
?
therfore
that
is
worthy
counsell
of
the
kingly
Prophet
,
Commune
with
your
owne
hearts
,
on
your
beds
,
and
be
still
.
The
serious
Penitent
must
be
li●e
the
wary
factor
,
he
must
retire
himselfe
,
looke
into
his
books
,
and
turne-ouer
the
leaues
of
his
life
.
He
must
consider
the
expence
of
his
time
,
the
imployment
of
his
talent
,
the
debt
of
his
sinne
,
the
strictnes
of
his
Audit
;
then
will
feare
and
anger
looke
him
in
the
face
,
&
bring
in
the
next
linke
,
which
is
Sorrow
.
For
he
that
seriously
considers
,
grieued
the
Spirit
of
God
,
and
indangered
his
owne
soule
,
by
his
sins
,
cannot
but
haue
his
spirit
grieued
with
remorse
.
Sacrifices
of
God
are
a
troubled
spirit
.
It
is
not
single
sacrifice
,
but
sacrifices
,
because
it
is
instar
omnium
.
Mary
Magdalen
frequently
,
The
third
linke
of
this
chaine
,
which
is
knit
to
the
former
,
is
The
loathing
of
sinne
:
For
as
the
surfet
of
meates
,
though
dainty
and
delicate
,
will
afterwards
make
them
loathsome
:
so
he
that
hath
had
the
surfet
of
sorrow
for
his
sinnes
,
will
loath
them
,
though
neuer
so
full
of
delight
.
Yea
,
it
will
cause
a
man
to
loath
&
dislike
himselfe
for
his
sins
,
and
to
repent
in
dust
and
ashes
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
body
of
sinne
?
It
will
cause
him
to
rate
himselfe
,
and
to
say
,
What
a
beast
was
I
to
commit
these
sinnes
,
to
the
dishonor
of
God
,
the
disgrace
of
my
profession
,
the
griefe
of
the
godly
,
the
danger
and
(
if
God
bee
not
mercifull
)
the
damnation
of
my
soule
and
body
for
euer
?
Yea
,
this
godly
sorrow
will
cause
a
holy
indignation
,
a
holy
reuenge
,
And
this
brings
in
the
fourth
linke
of
this
chaine
,
which
is
leauing
of
sinne
.
When
Almighty
God
dispersed
and
bounded
the
waters
,
as
we
read
in
the
first
of
Genesis
,
it
was
,
that
the
earth
might
be
furnished
with
hearbes
,
trees
,
and
plants
yeelding
their
seuerall
fruites
:
So
in
this
act
of
repentance
sinne
is
banished
,
that
the
soule
of
man
might
bee
planted
with
the
trees
of
grace
,
and
filled
with
the
fruites
of
righteousnesse
.
The
cleauing
vnto
God
in
newnesse
of
life
.
For
therefore
we
put
off
the
old
man
,
there
repentance
is
idle
and
fruitlesse
.
members
weapons
of
vnrighteousnesse
to
fight
for
sinne
:
and
giue
them
vp
as
weapons
of
righteousnesse
t●
God
Wee
must
haue
respect
to
all
the
Commandements
of
God
.
that
wee
had
neuer
knowne
the
way
of
righteousnesse
,
then
to
turne
from
the
holy
commandement
.
Wee
must
therefore
labour
to
grow
in
grace
,
goe
from
strength
to
strength
,
till
wee
appears
before
God
in
Sion
.
Loe
thus
must
we
looke
to
the
Anchor
of
Repentance
,
if
we
will
escape
the
danger
of
condemnation
.
Wee
must
in
some
good
measure
haue
all
the
linkes
of
this
chaine
,
if
we
will
be
worthy
Communicants
.
As
St.
Augustine
saith
,
Matet
vitam
,
qui
vult
acc●●ere
vitam
.
He
mu●t
change
his
life
,
that
will
receiue
Christ
Iesus
to
eternall
life
.
The
fourth
Anchor
or
Interrogatory
is
Charity
.
That
which
our
Sauiour
saith
of
Sacrifices
,
may
very
well
sort
with
this
Sacrament
.
When
thou
commest
to
the
Altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
,
first
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
For
how
can
the
Eucharist
be
a
Sacrament
of
comfort
,
that
is
celebrated
in
discord
?
The
Lords
Table
must
be
like
Gedeons
Altar
,
Iehoua
Shalom
,
The
God
of
Peace
:
For
,
It
is
a
Sacrament
of
Pietie
,
the
Ensigne
of
vnity
,
and
a
bond
of
Charity
.
This
vertue
hath
many
considerable
circumstances
,
some
of
which
wee
will
briefly
obserue
in
the
Obiect
,
the
Manner
,
the
Motiues
.
The
obiect
of
our
loue
is
that
coccus
bis
tinctus
,
our
skarlet
with
a
double
dye
,
That
is
our
loue
to
God
and
man
,
yea
so
to
man
,
that
like
a
goodly
Cedar
of
Libanus
shee
sttetch
forth
her
branches
farre
and
neere
,
haue
so
loued
their
enemies
,
that
hardly
shall
a
man
be
able
to
match
their
charity
in
his
loue
to
his
friends
.
Concerning
the
manner
of
his
loue
,
it
must
be
such
as
S.
Iohn
speaks
of
,
My
little
children
,
let
vs
not
loue
in
word
,
neither
in
tongue
,
but
in
deede
and
in
truth
.
The
seat
of
this
loue
must
not
bee
the
tongue
,
but
the
heart
,
the
ground
of
it
sincerity
,
not
hypocrisie
.
Courteous
speeches
and
faire
promises
were
wont
to
bee
Court
holy-water
,
but
this
Gangrene
hath
dispersed
it selfe
too
generally
ouer
the
Land
.
Beloued
,
such
as
we
would
haue
the
loue
of
our
God
be
vnto
vs
,
such
must
our
loue
be
to
our
brethren
,
sincere
,
hearty
,
fruitfull
,
wishing
,
and
doing
good
to
them
in
their
bodies
,
soules
,
and
outward
estate
.
Now
the
motiues
to
the
practice
and
performance
of
this
duty
are
many
,
I
will
mention
a
few
.
First
,
this
loue
&
Charity
is
our
Sauiours
badge
,
whereby
his
seruants
are
knowne
from
others
;
continued
daily
together
with
one
accord
in
the
Temple
.
Again
,
Charity
is
a
notable
marke
of
our
vnion
with
Christ
,
when
for
his
sake
we
loue
those
that
beare
his
image
:
For
hee
that
dwelleth
in
Loue
,
dwelleth
in
God
,
and
God
in
him
.
Thus
loue
makes
roome
in
the
heart
for
Christ
to
dwell
there
;
so
that
the
soule
of
man
becomes
euen
heauen
,
and
the
habitation
of
God
.
Bernard
in
Cant
ser.
27.
2.
Cor.
13.11
.
This
therefore
is
the
summe
of
St.
Pauls
farewell
to
the
Corinthians
,
Finally
,
my
brethren
,
be
of
one
minde
,
liue
in
peace
,
&
the
God
of
peace
shall
be
with
you
.
Againe
,
if
we
consider
the
loue
of
God
in
sending
his
Sonne
,
the
loue
of
Christ
in
offering
vp
himselfe
in
sacrifice
for
vs
,
the
same
may
be
a
singular
spurre
to
Charity
.
For
God
commendeth
his
loue
towards
vs
,
in
that
,
when
we
were
sinners
and
enemies
,
Christ
dyed
for
vs
.
If
therefore
God
so
loued
vs
,
should
not
we
loue
one
another
?
Yea
,
should
not
wee
loue
our
enemies
?
When
S.
Paul
makes
that
earnest
suit
to
the
Corinthians
for
peace
and
vnity
,
the
g●●und
of
it
is
this
,
I
beseech
you
brethren
;
by
the
name
of
our
Lord
Iesus
Christ
.
As
if
he
should
say
,
Though
you
would
cast
off
all
respect
of
my selfe
,
yet
let
me
intreate
you
for
Christs
sake
,
that
as
he
hath
beene
the
Author
of
Reconciliation
betweene
God
and
man
,
so
he
may
be
an
effectuall
reconciler
of
man
to
man
,
that
it
may
be
said
of
him
,
as
it
is
of
Iacob
,
Because
thou
hast
had
power
with
God
,
thou
shalt
also
preuaile
with
men
.
Againe
,
such
is
the
excellency
of
this
vertue
,
that
it
graces
&
seasons
all
others
.
And
as
all
Iosephs
brethren
were
welcome
for
Beniamins
sake
,
so
all
Christian
duties
are
accepted
for
Charities
sake
.
Otherwise
if
a
man
gaue
all
his
goods
to
the
poore
,
and
his
body
to
the
fire
;
yet
if
he
haue
not
loue
,
it
profiteth
him
nothing
.
Againe
,
whereas
other
vertues
haue
their
period
in
this
life
,
Chrysostome
saith
,
Charitas
inchoatur
in
mundo
,
perficitur
in
coelo
:
Charity
is
begunne
on
e●rth
,
but
perfected
in
heauen
.
Whereas
others
,
euen
the
great
cardinall
vertues
,
Faith
and
Hope
,
Though
he
be
iustice
,
power
,
wisedome
,
truth
,
&
whatsoeuer
else
is
good
:
yet
it
pleaseth
him
to
be
stiled
especially
by
this
Name
,
as
Saint
Iohn
saith
,
God
is
Loue
.
In
a
word
,
as
the
fire
from
heauen
gaue
approbation
to
the
ancient
Sacrifices
,
so
this
feruor
charitatis
,
this
fire
of
Loue
kindled
in
our
hearts
by
the
Spirit
of
God
,
makes
the
Sacrament
acceptable
to
God
,
and
comfortable
to
our
owne
soules
.
And
contrarily
,
as
God
regarded
not
the
sacrifice
,
that
was
offered
with
broyles
and
teares
of
discontent
:
receiues
not
the
mysterie
for
himselfe
,
but
a
testimony
against
himselfe
.
Yet
behold
,
men
dare
,
yea
doe
come
to
the
Sacrament
with
hearts
full
of
rancour
,
malice
,
enuy
,
bitternesse
:
alas
,
what
comfort
can
such
haue
by
comming
?
Hierom
writes
,
Filioli
,
diligite
alterutrum
:
My
little
children
,
loue
one
another
.
And
so
say
I
,
my
brethren
,
that
you
may
be
worthy
partakers
of
the
blessed
Sacrament
;
Loue
one
another
.
Lo
,
beloued
,
these
are
the
Anchors
you
must
cast
forth
,
these
are
the
Interrogatories
whereof
you
must
examine
your selues
.
If
vpon
diligent
examination
you
find
in
your selues
a
competent
knowledge
of
those
matters
and
mysteries
afore
mentioned
,
a
stedfast
Faith
in
Christ
Iesus
,
serious
repentance
for
your
sins
,
and
vnfained
loue
to
your
brethren
:
then
need
you
not
to
feare
the
danger
of
vnworthy
receiuing
,
then
need
you
not
dread
the
strict
examination
of
Almighty
God
:
Yea
,
then
may
you
offer
your selues
to
his
examination
,
and
say
as
it
is
in
the
Psalme
,
Examine
me
,
O
Lord
,
and
proue
mee
,
try
my
reines
and
my
heart
.
Then
may
you
come
to
the
Sacrament
with
cheerefulnesse
,
and
receiue
it
with
comfort
;
then
shall
the
Sacrament
be
a
meanes
to
build
you
vp
in
sauing
grace
in
this
life
,
that
you
may
be
partakers
of
eternall
glory
in
the
life
to
come
.
A
Prayer
before
the
receiuing
of
the
Sacrament
.
O
Eternall
GOD
,
most
gracious
and
louing
Father
in
Iesus
Christ
,
I
thy
vnworthy
seruant
,
doe
here
humble
my selfe
,
and
present
my
prayers
before
the
throne
of
grace
,
confessing
from
the
ground
and
bottome
of
my
heart
,
that
I
am
a
miserable
and
wretched
sinner
.
If
I
stood
guilty
of
Adams
transgression
onely
,
the
same
were
enough
to
condemne
mee
:
but
behold
,
my
owne
personall
sinnes
are
exceeding
many
and
grieuous
,
they
are
great
and
heynous
,
that
I
haue
committed
against
thee
,
in
thought
,
word
,
and
deed
.
I
haue
neglected
many
blessed
opportunities
,
whereby
I
might
haue
glorified
thy
name
,
and
gained
much
comfort
to
mine
owne
soule
:
and
I
haue
committed
many
iniquities
,
the
least
whereof
were
sufficient
to
plunge
mee
in
the
gulph
of
despaire
.
Yea
I
haue
deserued
by
my
manifold
sinnes
,
to
be
depriued
of
all
the
fauours
and
comforts
,
that
I
haue
receiued
from
thy
gracious
hands
,
to
taste
in
a
deepe
measure
of
thy
heauy
indignation
in
this
present
life
,
and
to
be
subiect
to
eternall
condemnation
in
the
life
to
come
.
But
this
is
my
comfort
,
Lord
,
that
thou
art
a
gracious
and
a
mercifull
God
to
them
that
are
truly
penitent
,
and
lay
hold
vpon
thy
Sonne
Christ
Iesus
with
a
liuely
faith
;
In
regard
whereof
,
I
am
bold
to
come
vnto
thee
in
his
Name
,
beseeching
thee
for
his
sake
,
to
haue
mercy
and
compassion
vpon
me
,
to
pardon
and
forgiue
me
all
my
sinnes
,
to
clense
me
with
his
bloud
,
and
clothe
mee
with
his
righteousnes
.
Strengthen
,
good
Lord
,
my
weake
and
feeble
faith
,
mortifie
the
corruptions
of
my
vile
nature
,
giue
me
true
and
vnfained
repentance
for
all
my
transgressions
,
assist
me
with
thy
blessed
Spirit
agaiast
Satans
dangerous
assaults
,
and
the
Worlds
vaine
allurements
.
Yea
,
sanctifie
me
,
I
beseech
thee
,
with
that
blessed
Spirit
of
thine
,
in
soule
,
and
body
,
and
spirit
,
that
I
may
sanctifie
thy
Name
in
holinesse
and
righteousnes
all
the
dayes
of
my
life
.
And
forasmuch
as
thou
hast
ordained
the
holy
Sacrament
to
be
an
especiall
meanes
of
working
these
&
other
graces
in
the
hearts
&
liues
of
thy
seruants
;
I
humbly
beseech
thee
for
Christ
his
sake
,
that
thou
wilt
vouchsafe
,
both
now
and
at
all
times
to
blesse
this
thy
holy
ordinance
to
me
,
and
to
prepare
me
for
the
worthy
receiuing
of
it
.
Lord
open
my
vnderstanding
,
that
I
may
by
the
eye
of
faith
behold
thy
deare
Sonne
,
and
my
blessed
Sauiour
,
the
author
and
matter
of
this
blessed
banquet
,
that
my
Soule
may
be
imployed
in
the
diligent
meditation
of
these
sacred
mysteries
,
that
by
partaking
thereof
,
I
may
find
those
sweet
comforts
wherewith
my
heart
may
be
abundantly
refreshed
.
Lord
make
me
able
,
in
this
holy
Sacrament
,
to
b●hold
the
death
and
Passion
of
my
Sauiour
,
and
in
his
death
and
Passion
,
his
wonderfull
loue
and
compassion
;
and
that
the
consideration
thereof
,
may
kindle
in
my
heart
those
excellent
graces
of
loue
and
zeale
to
thy
glory
,
and
may
stirre
me
vp
to
compassion
and
loue
to
my
brethren
.
Make
roome
in
my
heart
for
the
entertaining
of
Christ
,
and
grant
me
grace
to
receiue
him
into
the
house
of
my
soule
,
like
the
Centurion
,
humbly
,
and
yet
like
the
Publican
,
cheerefully
and
ioyfully
:
That
by
this
heauenly
foode
,
I
may
haue
thy
mercies
in
Christ
sealed
vp
vnto
me
,
that
so
I
may
be
preserued
to
the
glory
of
thy
sauing
grace
,
through
Iesus
Christ
my
Lord
and
onely
Sauiour
,
Amen
.
Amen
.
Thanksgiuing
after
the
receiuing
of
the
Sacrament
.
I
Humbly
thanke
thee
most
gracious
God
and
louing
Father
,
for
all
thy
blessings
&
benefits
bestowed
vpon
me
,
who
am
not
worthy
the
least
of
all
thy
mercies
.
Thou
didst
elect
mee
to
life
and
glory
before
the
foundations
of
the
World
were
layd
;
thou
didst
create
me
after
thine
owne
Image
,
wheras
thou
mightest
haue
made
me
the
vilest
of
thy
creatures
.
And
when
thine
Image
was
defaced
,
thy
fauours
forfetted
,
&
my selfe
becom
the
bondslaue
of
sinne
and
Satan
;
it
pleased
thee
,
forth
of
thy
exceeding
mercy
and
compassion
,
to
send
thy
Sonne
to
be
my
Sauiour
&
Redeemer
,
and
hast
with
him
giuen
mee
all
things
belonging
to
life
&
godlines
.
Thou
hast
continually
preserued
me
from
those
infinite
dangers
,
into
which
I
haue
cast
my selfe
by
the
demerit
of
my
manifold
offences
.
Thou
hast
let
me
liue
in
these
happy
dayes
of
grace
and
peace
,
wherein
the
sight
of
thy
Gospell
shines
most
brightly
.
Thou
hast
vouchsafed
mee
many
temporall
blessings
,
whereby
my
life
might
be
cheerefull
to
me
,
and
my selfe
carefull
in
thy
seruice
.
But
when
I
remember
thy
vnspeakeable
loue
,
in
that
great
gift
of
thine
,
the
Sonne
of
thy
loue
,
Christ
Iesus
:
and
when
I
consider
that
thou
makest
him
mine
,
&
bringest
him
home
to
my
heart
,
in
a
wonderfull
manner
,
by
participation
of
the
blessed
Sacrament
,
it
makes
me
say
with
admiration
,
What
is
man
,
O
Lord
,
that
thou
art
so
mindfull
of
him
!
What
am
I
,
sinfull
wretch
,
that
thou
shouldest
vouchsafe
to
make
me
partaker
of
so
great
mercies
!
And
now
,
O
blessed
GOD
,
what
shall
I
render
to
thee
for
all
thy
vnspeakeable
fauors
?
I
haue
nothing
,
Lord
,
but
the
sacrifice
of
my
vnworthy
praise
and
thanks
,
which
I
desire
may
be
perfumed
by
the
merits
,
and
offred
vp
to
thee
by
the
hands
of
my
Sauiour
Christ
.
I
will
euer
say
to
my
soule
(
which
is
all
that
I
can
say
,
)
My
soule
praise
thou
the
Lord
,
and
all
that
is
within
thee
praise
his
holy
Name
.
Lord
make
me
able
&
willing
,
to
offer
vp
my selfe
,
an
holy
and
acceptable
sacrifice
to
thee
.
Lord
pardon
my
great
vnthankfulnesse
,
make
me
daily
more
and
more
thankfull
to
thee
,
and
giue
me
grace
to
expresse
my
thankfulnesse
by
my
obedience
;
that
I
may
walke
worthy
of
thy
mercies
,
and
liue
as
one
that
hath
beene
brought
vp
in
thy
house
,
and
fed
at
thy
Table
.
Lord
let
me
finde
the
power
of
thy
sauing
and
sanctifying
grace
,
by
vertue
of
thy
blessed
Sacrament
,
whereof
through
thy
mercy
I
haue
at
this
present
beene
made
partaker
.
Let
my
Sauiour
bee
vnto
me
as
a
good
Corrosiue
to
eate
out
my
corruptions
,
that
the
power
of
sin
may
be
daily
weakned
,
and
the
graces
of
thy
blessed
Spirit
quickened
and
strengthened
in
me
:
that
my
affections
,
being
wayned
from
the
loue
of
this
euill
world
,
they
may
mount
vp
to
heauen
and
heauenly
things
:
that
so
in
this
life
I
may
haue
fruition
of
thy
fauour
,
and
in
the
life
to
come
be
partaker
of
euerlasting
blisse
and
glory
,
and
that
through
the
merits
and
mediation
of
Iesus
Christ
,
my
all-sufficient
Sauiour
and
Redeemer
.
So
be
it
,
good
Lord
.
So
be
it
.
A
Iustification
of
the
gesture
of
Kneeling
,
in
the
Act
of
receiuing
the
Sacrament
of
the
Lords
Supper
.
ROM.
14.19
.
Let
vs
follow
after
the
things
which
make
for
peace
,
and
wherewith
we
may
edifie
one
another
.
LONDON
,
Printed
by
ELIZ.
ALLDE
for
Robert
Allot
.
1631.
To
those
who
oppose
and
dislike
the
gesture
of
kneeling
in
the
act
of
receiuing
the
Sacrament
.
WHen
our
blessed
Sauiour
ascended
,
he
left
this
legacie
to
his
seruants
;
My
peace
I
leaue
with
you
,
my
peace
I
giue
you
.
At
his
departure
hee
bequeathed
to
his
Church
peace
spirituall
,
and
at
his
returne
,
hee
will
giue
to
it
peace
eternall
.
And
for
better
conseruation
of
this
rich
legacie
,
he
gaue
the
blessed
Sacrament
,
as
a
badge
and
bond
of
vnity
.
Is
it
not
therefore
lamentable
to
see
this
rich
legacie
neglected
,
and
that
sacred
ordinance
,
which
should
be
the
bond
,
become
the
bane
of
our
peace
?
But
behold
,
my
brethren
,
as
it
is
the
excellent
worke
of
God
,
to
bring
light
out
of
darknesse
,
and
good
out
of
euill
:
so
is
it
the
malicious
endeuour
of
Satan
,
to
bring
darknes
out
of
light
,
and
euill
out
of
goodnesse
.
For
he
beeing
the
first
peace-breaker
in
the
World
,
labours
continually
to
vexe
the
Church
of
God
,
by
raising
vp
the
stormes
of
contention
about
the
blessed
Sacrament
,
not
onely
betweene
opposites
,
who
differ
in
substance
,
but
euen
amongst
brethren
,
onely
for
matter
of
circumstance
.
And
albeit
our
gracious
Soueraigne
,
who
(
if
euer
any
a
meere
man
)
may
fitly
be
stiled
a
King
of
peace
,
hath
by
excellent
courses
seconded
that
great
Peace-maker
;
yet
alas
,
through
mens
contentious
dispositions
,
his
iust
expectation
hath
beene
frustrate
,
and
his
worthy
indeuours
haue
beene
too
fruitlesse
;
which
might
discourage
any
man
for
entering
into
these
lists
:
yet
when
I
see
Hebrewes
striuing
together
,
I
cannot
be
silent
,
but
say
to
him
that
doth
the
wrong
,
Why
fmitest
thou
thy
fellow
?
diuisions
be
without
great
thought
of
heart
,
mihi
videtur
,
mihi
non
videtur
?
The
one
approues
,
the
other
reiects
the
ordinances
of
the
Church
.
The
godly
are
grieued
,
the
weake
are
troubled
,
the
wicked
are
strengthned
;
yea
,
as
Nazian
speakes
,
There
is
some
man
who
defends
his
opinion
,
not
because
it
is
true
,
but
because
it
is
his
owne
;
for
so
selfe-loue
doth
draw
men
into
error
.
Consider
that
opinions
,
though
grounded
on
error
,
through
time
become
strong
resolutions
.
Bethinke
your selues
carefully
what
holds
you
in
opposition
.
Is
it
a
doubt
,
that
yeelding
may
disparage
your
persons
,
or
discredit
your
Ministery
?
Consider
that
the
Ancients
haue
neuer
gained
more
honour
,
then
in
retracting
their
errors
.
Or
is
it
zeale
to
Gods
glory
?
Consider
then
,
I
pray
you
,
how
this
affection
hath
transported
diuers
,
very
excellent
and
eminent
members
of
the
Church
of
God
,
and
this
will
make
you
looke
rather
how
safely
then
how
speedily
you
sayle
.
Ponder
I
beseech
you
seriously
,
how
many
faithfull
and
famous
seruants
of
God
(
yea
some
of
which
haue
layd
downe
their
liues
for
the
testimony
of
Iesus
)
haue
aduisedly
and
willingly
yeelded
to
this
ordinance
of
the
Church
.
And
hath
it
not
some
smacke
of
presumption
,
to
thinke
that
all
others
iudgements
haue
beene
clowded
,
and
the
light
of
truth
hath
shined
onely
vpon
you
?
Suppose
that
these
priuate
opinions
may
seeme
euident
truths
in
our
owne
conceits
,
yet
haue
they
not
found
the
weight
of
probability
in
the
iudgement
of
others
.
Yea
,
if
ie
were
certaine
,
that
the
gesture
of
kneeling
were
vnfit
in
the
act
of
receiuing
;
consider
whether
such
a
circumstantiall
point
should
bee
esteemed
of
that
moment
,
as
worthy
to
disturbe
the
peace
of
that
Church
,
where
the
Gospell
is
so
soundly
preached
,
and
the
Sacraments
so
duly
administred
?
In
answering
long
discourses
I
intended
breuity
;
in
regard
whereof
,
I
haue
contracted
the
arguments
,
Who
made
thee
a
Iudge
ouer
vs
?
But
Saint
Ierom
hath
taught
mee
,
not
to
regard
subtill
disputes
or
reproches
.
My
conscience
beares
mee
witnesse
,
that
I
haue
in
this
matter
dealt
sincerely
.
And
if
I
should
be
smitten
with
the
tongues
and
pennes
of
many
,
yet
the
reducing
of
a
few
that
erre
,
and
satisfying
of
some
that
doubt
,
shall
bee
a
sufficient
comfort
to
me
.
Prayers
are
fitter
for
these
times
then
Controuersies
.
I
would
to
God
we
were
all
effectually
perswaded
of
the
truth
hereof
:
for
so
might
Controuersies
be
easily
decided
,
oppositions
be
turned
into
vnity
,
contention
into
amitie
,
and
those
lamentable
digladiations
which
afflict
the
Church
,
into
the
precept
and
practice
of
pietie
and
charitie
;
which
blessing
of
peace
,
the
Lord
in
his
good
time
grant
vnto
his
Church
.
Now
those
who
are
no
disputers
,
but
onely
(
being
misled
)
doe
dislike
the
gesture
of
kneeling
,
I
earnestly
intreat
,
that
they
will
consider
,
what
vncertaine
Oracles
and
vnconstant
guides
they
follow
.
For
some
of
them
haue
supplycated
for
sitting
,
as
a
gesture
fit
to
set
forth
rest
,
and
the
accomplishment
of
Ceremonies
in
Christ
.
Some
haue
vrged
standing
,
as
better
agreeing
with
the
Eucharist
,
it
being
a
Sacrament
of
Thanksgiuing
.
Others
againe
haue
condemned
both
the
name
of
Eucharist
,
and
the
gesture
of
standing
;
and
haue
disputed
for
sitting
:
because
it
consorts
with
our
Coheire-ship
.
In
which
conceits
,
this
is
very
obseruable
,
that
they
all
haue
agreed
,
onely
in
opposing
the
Churches
practice
,
and
in
crossing
their
owne
Positions
,
which
disclaime
all
significant
ceremonies
.
For
each
of
them
ties
significancie
to
his
gesture
.
The
due
consideration
whereof
,
may
be
a
strong
motiue
to
euery
modest
and
ingenuous
Christian
,
to
conforme
himselfe
to
the
Churches
vnity
and
vniformity
in
this
matter
of
indifferency
.
A
Iustification
of
the
Gesture
of
kneeling
in
the
act
of
receiuing
the
Sacrament
.
IN
the
handling
of
this
question
,
I
will
first
giue
reason
for
the
lawfull
and
necessary
vse
of
this
gesture
;
and
after
that
I
will
answere
some
arguments
,
that
are
made
to
the
contrary
.
And
for
the
better
proceeding
herein
,
I
will
first
shew
,
that
the
Church
hath
power
and
authority
to
impose
it
.
Secondly
,
that
being
so
imposed
,
it
is
to
be
imbraced
.
For
the
first
point
I
reason
thus
.
All
things
indifferent
which
are
to
be
vsed
in
the
seruice
of
God
,
are
in
the
disposition
of
the
Church
.
The
gesture
in
the
Act
of
receiuing
the
Sacrament
is
a
thing
indifferent
,
and
to
be
vsed
in
the
seruice
of
God
.
Therefore
the
gesture
in
the
Act
of
receiuing
the
Sacrament
,
is
in
the
disposition
of
the
Church
.
The
proposition
is
the
generall
iudgement
of
Diuines
,
both
ancient
and
moderne
.
So
that
to
spend
time
in
proofe
thereof
,
were
to
set
vp
a
candle
to
helpe
the
light
of
the
Sun
at
noone
.
And
the
assumption
is
also
as
plaine
,
by
the
generall
description
of
things
indifferent
.
For
,
Those
things
which
haue
neither
precept
,
prohibition
,
nor
expresse
determination
in
the
Scriptures
,
are
indifferent
.
But
the
gesture
in
the
act
of
receiuing
the
Sacrament
,
hath
neither
precept
,
prohibition
,
nor
expresse
determination
in
the
Scriptures
.
Therefore
the
gesture
in
the
act
of
receiuing
the
Sacrament
is
indifferent
.
The
very
quotation
of
learned
Diuines
for
proofe
of
this
proposition
,
and
the
other
in
the
former
argument
,
would
fill
many
sheetes
of
paper
.
Yea
these
things
are
so
generall
and
euident
truths
,
I
know
no
man
that
euer
denied
,
that
the
Church
may
make
orders
,
in
such
things
as
are
not
specified
,
and
precisely
determined
in
the
Word
.
In
which
words
he
intimateth
what
are
things
indifferent
;
namely
such
things
as
are
not
specified
,
and
precisely
determined
in
the
Word
:
and
then
,
that
the
Church
may
determine
or
make
orders
concerning
the
same
:
and
so
acknowledgeth
all
that
goes
before
.
Now
for
further
proofe
of
the
last
assumption
,
I
confidently
affirm
,
and
shall
,
I
doubt
not
,
euidently
manifest
,
that
there
is
neither
precept
,
prohibition
,
nor
precedent
in
the
Scriptures
concerning
the
gesture
in
the
Act
of
receiuing
.
And
albeit
it
were
sufficient
to
prooue
the
matter
of
indifferency
,
that
there
is
no
precept
,
prohibition
,
or
precise
determination
thereof
(
as
Master
Cartwright
speakes
:
)
yet
because
the
Institution
of
Christ
is
so
much
in
euery
ones
mouth
,
I
will
make
it
euident
by
the
Scriptures
,
that
nothing
herein
is
determined
,
so
much
as
by
any
practice
or
precedent
of
our
Sauiour
,
or
his
seruants
the
Apostles
.
If
it
be
obiected
that
learned
men
writing
in
defence
of
kneeling
,
haue
let
it
passe
by
way
of
concession
,
that
Christ
sate
at
the
Sacrament
:
To
this
I
answere
,
that
peraduenture
they
haue
not
so
seriously
considered
all
the
series
of
the
sacred
story
.
Or
it
may
be
they
haue
not
very
carefully
regarded
it
,
knowing
that
if
Christs
sitting
were
granted
,
yet
it
doth
not
inforce
any
necessity
of
imitation
,
But
for
my
owne
part
,
as
a
learned
man
,
when
the
Papists
vrge
Peters
exercise
and
resignation
of
Episcopall
iurisdiction
at
Rome
,
doth
presse
them
to
proue
that
Peter
was
Bishop
of
Rome
.
And
as
a
reuerend
Bishop
in
an
acute
allusion
,
First
St.
Paul
,
Again
,
all
the
Euangelists
,
This
shall
be
euident
to
any
man
that
looks
diligently
into
the
story
.
Two
of
the
Euangelists
,
namely
,
Mathew
and
Marke
,
are
very
like
in
relating
the
celebration
of
the
Passeouer
,
and
the
institution
of
the
Supper
,
so
that
to
haue
shewed
what
one
saith
,
is
to
shew
what
both
say
.
Saint
Mathew
,
chap.
26.
hauing
mentioned
Christs
sending
of
his
Disciples
to
prepare
a
place
for
the
Passeouer
,
And
the
Disciples
did
as
Iesus
had
commanded
them
,
and
made
ready
the
Passeouer
.
So
when
euen
was
come
,
hee
sate
downe
with
the
twelue
.
And
as
they
did
eate
,
he
said
vnto
them
,
Verily
I
say
vnto
you
,
that
one
of
you
shall
betray
me
.
And
they
were
exceeding
sorrowfull
,
and
began
euery
one
of
them
to
say
,
Is
it
I
Master
?
And
he
answered
and
said
,
He
that
dippeth
his
hand
with
me
in
the
dish
,
he
shall
betray
me
.
Here
it
is
euident
that
this
sitting
downe
is
at
the
Passeouer
.
For
it
was
when
the
euening
was
come
,
according
to
the
ordinance
of
Almighty
God
,
Againe
,
it
was
at
that
eating
wherin
one
dipped
with
him
in
the
dish
:
which
must
needs
bee
at
the
Passeouer
,
the
Supper
yeelding
no
occasion
of
dipping
:
for
our
Sauiour
deliuered
to
euery
one
the
bread
and
the
cup
seuerally
.
Therefore
a
learned
man
saith
truly
,
They
are
very
much
deceiued
,
who
thinke
that
the
Euangelist
here
speakes
not
of
she
Passeouer
,
but
of
the
Supper
.
Now
thought
this
might
seeme
sufficient
:
yet
S.
Luke
makes
it
plaine
;
After
the
Passeouer
was
made
ready
,
when
the
houre
was
come
,
he
sate
downe
,
and
the
twelue
Apostles
with
him
;
then
he
said
vnto
them
,
I
haue
earnestly
desired
to
eate
this
Passeouer
with
you
.
Here
(
to
let
passe
that
this
sitting
downe
was
with
the
twelue
,
which
could
not
be
at
the
Supper
,
Iudas
being
sent
away
presently
after
hee
receiued
the
sop
,
which
was
at
the
Passeouer
)
a
double
circumstance
of
time
doth
euict
,
I
haue
desired
to
eat
this
Passeouer
with
you
.
Whereby
it
appeares
that
it
was
not
the
Eucharist
,
but
the
Passeouer
that
he
had
in
hand
presently
vpon
his
sitting
downe
.
And
in
the
verses
next
following
,
hee
shewes
the
celebration
of
the
Passeouer
,
and
afterwards
speakes
of
the
Institution
of
the
Supper
,
without
mention
of
the
gesture
.
The
fourth
place
alleaged
for
Christs
sitting
at
the
Supper
,
is
the
thirteenth
of
Iohn
:
which
is
a
place
indeed
very
excellent
to
confirme
what
hath
beene
deliuered
concerning
the
narrations
of
the
other
Euangelists
.
In
this
Chapter
there
is
mention
made
of
Christs
sitting
downe
twice
:
his
first
sitting
is
intimated
vers.
4.
his
second
is
plainely
expressed
,
vers.
12.
But
what
?
at
the
Supper
of
the
Lord
?
Surely
no
,
but
at
the
Passeouer
.
For
euidence
wherof
I
will
shew
the
manner
of
the
Iewes
celebrating
of
the
Passeouer
,
as
it
is
set
downe
by
him
who
hath
collected
it
from
Paulus
Burgensis
a
very
learned
man
;
Beza
in
Mat.
26.20
.
from
Emanuel
Tremelius
a
Iew
by
birth
,
but
through
Gods
mercy
a
learned
Christian
by
education
;
and
from
Iosephus
Scaliger
(
besides
all
other
excellent
learning
)
a
profound
Antiquary
,
and
it
is
thus
.
At
the
time
appointed
for
the
Passeouer
,
there
did
vse
to
meet
at
the
least
,
ten
in
a
chamber
,
and
there
sitting
,
after
a
certaine
fashion
,
did
eate
a
Lambe
rosted
,
with
vleauened
bread
;
which
being
done
,
they
rose
from
table
&
washed
their
feet
:
and
after
that
sate
downe
againe
to
an
after-supper
,
as
it
were
a
second
course
,
whereat
they
had
vnleauened
bread
,
and
salets
of
Succory
and
Lettice
,
mixed
with
a
certaine
kinde
of
sauce
.
The
Master
of
the
family
diuided
the
bread
into
two
parts
,
and
first
he
blessed
the
one
,
saying
,
Blessed
art
thou
,
O
Lord
God
,
in
the
eating
of
vnleauened
bread
.
And
the
other
part
(
which
he
had
put
vnder
a
napkin
)
he
brought
forth
at
the
end
of
the
banquet
,
and
diuiding
it
into
so
many
parts
as
there
were
persons
,
deliuered
it
and
said
,
This
is
the
bread
of
sorrow
which
our
Fathers
did
eate
in
Aegypt
:
Whosoeuer
hath
need
,
let
him
come
and
take
the
Passeouer
.
And
after
that
,
taking
the
Cup
,
hee
said
;
Blessed
art
thou
,
O
Lord
,
who
hast
created
the
fruit
of
the
Vine
:
and
so
it
was
deliuered
from
one
to
another
.
After
all
which
things
finished
,
they
sung
diuers
Psalmes
,
and
so
departed
.
In
this
manner
of
celebrating
the
Passeouer
,
wee
may
obserue
diuers
particulars
.
First
,
that
our
Sauiours
first
sitting
downe
,
intimated
in
the
fourth
verse
,
was
for
the
eating
of
the
Paschall
Lambe
.
Secondly
,
that
his
next
sitting
downe
,
mentioned
in
the
12.
and
28.
verses
,
was
to
the
after-supper
of
the
Salets
and
sauce
.
Thirdly
,
that
it
was
at
this
second
Supper
our
Sauiour
gaue
Iudas
the
soppe
(
for
there
were
no
soppes
at
the
Supper
)
which
hauing
receiued
,
hee
went
forth
immediatly
,
verse
30.
Fourthly
,
that
there
was
a
great
intermission
betweene
the
Passeouer
and
the
Supper
,
and
so
there
might
bee
in
the
meane
time
any
change
of
the
gesture
.
Now
in
all
this
discourse
,
St.
Iohn
hath
not
one
word
concerning
the
institution
of
the
Supper
,
&
consequently
nothing
of
the
gesture
:
but
the
sitting
mentioned
by
him
,
doth
directly
belong
to
the
Passeouer
.
Obiect
.
But
wee
read
in
the
twelf●h
of
Exodus
,
Thus
shall
you
eate
it
,
with
your
loynes
gi●ded
,
your
shooes
on
your
feete
,
and
your
staues
in
your
hand
,
and
yee
shall
eate
it
in
haste
.
Now
if
our
Sauiour
,
who
came
to
fulfill
all
righteousnesse
,
All
the
Hebrew
Doctors
doe
testifie
with
singular
consent
.
Thus
our
Sauiour
might
lawfully
sit
at
the
Passeouer
,
as
the
Euangelists
doe
shew
he
did
.
But
that
he
sate
at
the
institution
of
the
Supper
,
they
shew
not
;
Neither
can
it
by
any
passage
of
Scripture
be
proued
.
Therefore
,
foreasmuch
as
there
is
neither
precept
,
or
precedent
,
concerning
any
gesture
to
bee
vsed
in
the
act
of
receiuing
the
Sacrament
,
and
consequently
it
being
a
matter
indifferent
,
the
disposing
thereof
is
in
the
power
of
the
Church
,
who
hath
made
choise
of
kneeling
,
as
the
fittest
for
that
holy
action
.
It
is
obiected
that
kneeling
at
the
Communion
is
a
part
of
Gods
wgrship
,
To
this
I
answere
,
It
is
true
that
the
essentiall
parts
of
Gods
worship
are
so
necessary
,
that
they
may
neither
be
abrogated
,
omitted
,
or
altered
,
vpon
any
pretence
whatsoeuer
.
As
for
instance
,
Whosoeuer
neglects
the
inuocating
of
God
,
or
inuocates
any
,
either
St.
or
Angell
,
sinnes
against
God
,
because
he
failes
in
an
essential
point
of
Gods
worship
:
Caluin
Inst.
4.10
.
sec.
30.
And
Aug.
quaest.
vartar
.
ad
Simp.
li.
2.
q.
4.
Non
est
perscriptum
quomodo
corpus
constituatur
ad
orandum
,
&c.
As
they
are
set
downe
in
pag.
1.
For
so
wee
do
in
time
,
place
persons
,
&c.
but
for
an
accidentall
it
is
otherwise
.
For
albeit
to
kneele
in
prayer
,
is
a
part
of
Gods
worship
,
yea
a
very
extraordinary
ceremony
;
yet
being
accidentall
,
it
is
of
it self
a
gesture
indifferent
,
so
that
it
may
without
sinne
be
either
vsed
or
forborne
.
And
so
in
the
Lords
Supper
,
if
we
adde
to
,
or
alter
any
of
the
causes
of
constitution
,
we
transgresse
against
Christ
;
but
if
we
shal
in
some
circumstance
either
vary
from
the
institution
,
or
,
where
nothing
is
prescribed
,
appoint
some
outward
ceremony
for
decency
,
a●
in
the
matter
of
gesture
,
the
same
may
be
done
without
offence
.
If
any
thing
(
saith
Zanchius
)
be
altered
in
the
worship
of
GOD
,
so
it
be
not
a
thing
commanded
of
God
,
or
bee
added
,
so
it
be
not
as
essentiall
,
but
accidentall
and
indifferent
,
for
comelinesse
,
order
,
or
edification
,
we
cannot
say
that
therefore
some
part
of
Gods
worship
is
changed
,
or
some
other
erected
.
Peraduenture
it
will
be
further
obiected
against
the
last
assumption
,
that
,
albeit
the
gesture
of
kneeling
in
the
act
of
receiuing
,
is
not
particularly
,
&
expressely
forbidden
,
or
prescribed
by
any
direct
precedent
or
example
of
Scripture
;
yet
by
way
of
consequence
,
and
by
generall
Apostolicall
rules
,
for
the
vse
of
things
indifferent
it
is
.
For
,
whereas
the
Apostle
requires
all
things
to
bee
done
according
to
comelinesse
,
order
,
and
edification
,
&
consequently
to
the
glory
of
God
,
this
gesture
of
kneeling
,
in
the
act
of
receiuing
,
seemes
vncomely
,
scandalous
,
and
Idolatrous
.
the
spirits
of
the
Prophets
must
be
subiect
to
the
Prophets
.
the
God
of
peace
and
order
.
And
if
,
for
the
auoyding
of
our
owne
partiall
conceits
,
standers
by
shall
iudge
between
vs
in
this
matter
:
heare
what
Master
Caluin
saith
concerning
comelinesse
in
the
vse
of
things
indifferent
.
shall
seeme
most
comely
to
vs
,
which
shall
be
fit
for
procuring
of
reuerence
to
the
holy
mysteries
,
be
an
exercise
apt
to
shew
and
stirre
vp
Piety
,
and
an
ornament
to
the
action
in
hand
.
Now
,
he
will
be
iudged
either
senslesse
or
very
froward
,
who
will
not
acknowledge
,
that
kneeling
is
fitter
to
stirre
vp
reuerence
to
the
holy
mysteries
,
to
moue
to
piety
and
deuotion
,
and
is
a
better
ornament
to
the
holy
action
in
hand
then
sitting
is
.
And
Master
Beza
acknowledgeth
,
a
shew
of
pious
reuerence
.
In
regard
whereof
,
it
shall
become
you
well
to
embrace
that
gesture
,
which
the
learned
both
abroad
and
at
home
doe
iudge
to
be
most
comely
.
2.
Concerning
scandall
:
It
is
true
,
that
euen
the
best
actions
of
the
holiest
persons
,
through
mens
corruptions
,
But
here
I
would
demand
of
them
who
plead
for
sitting
,
whether
that
gesture
can
be
free
from
this
exception
?
If
you
take
scandall
for
offending
&
grieuing
others
,
I
must
not
offend
my
weake
brother
.
It
is
true
;
but
behold
here
a
double
bond
,
that
is
,
Charity
and
Duty
:
For
as
Charity
towards
my
brother
bindes
me
,
so
doth
Duty
to
my
Prince
,
30.
1.
Cor.
13.5
.
P.
Mar.
epist
ad
.
Hooper
.
Cal.
Instit.
4.10.32
.
Haue
no
euill
conceit
of
thy
brother
.
If
they
would
admonish
them
that
these
things
are
indifferent
,
as
P.
Martyr
exhorts
,
and
Caluin
also
requires
faithfull
Pastors
to
doe
:
Nay
,
if
they
would
not
teach
them
to
be
vncharitable
in
censuring
rashly
and
sinisterly
the
constitutions
of
the
Church
,
and
the
actions
of
their
brethren
;
these
scandals
would
easily
be
preuented
and
remooued
.
In
the
meane
time
this
should
be
euery
Christians
resolution
,
If
others
will
be
offended
with
me
for
doing
that
which
in
it selfe
is
indifferent
,
and
being
enioyned
by
lawfull
authority
,
is
in
some
sort
necessary
,
I
will
pitty
them
,
but
not
runne
into
the
like
error
with
them
.
And
thirdly
,
for
the
crime
of
Idolatry
imputed
to
those
that
kneele
in
the
act
of
receiuing
,
there
can
be
nothing
more
absurd
.
For
we
neither
worship
any
imaginary
Deity
in
stead
of
God
,
or
worship
God
in
any
Image
,
Indelatus
cultus
,
as
the
Schoole
men
speak
.
Neither
is
this
our
worship
which
wee
tender
to
God
,
vnfit
for
his
Maiesty
,
or
vnbeseeming
the
holy
action
in
hand
.
For
if
the
children
of
Israel
,
vpon
report
of
their
approaching
deliuerance
from
their
corporall
thraldome
,
by
the
ministry
of
Moses
,
bowed
downe
and
worshipped
;
shall
not
we
(
when
wee
receiue
an
excellent
pledge
of
our
spirituall
deliuerance
,
by
the
Death
and
Passion
of
Iesus
Christ
,
)
humble
our selues
,
and
vpon
our
knees
offer
vp
the
sacrifice
of
praise
and
thanksgiuing
?
Thus
the
gesture
of
kneeling
,
being
most
consonant
to
comelinesse
and
order
,
of
it selfe
not
scandalous
,
and
neither
of
it selfe
,
nor
by
our
abuse
idolatrous
,
but
onely
orderly
and
pious
,
&
consequently
tending
to
edification
,
and
to
the
glory
of
God
;
It
is
not
contrary
to
those
Apostolicall
rules
,
whereby
things
indifferent
are
to
be
guided
and
warranted
.
Now
hauing
shewed
that
the
Scriptures
yeeld
neither
particular
precept
,
prohibition
or
precedent
,
concerning
any
gesture
in
the
act
of
receiuing
,
so
that
the
ordering
of
that
circumstance
is
left
to
the
disposition
of
the
Church
;
and
that
the
Church
in
appointing
kneeling
,
hath
not
transgressed
against
the
generall
rules
of
Scripture
,
concerning
things
indifferent
;
It
followeth
directly
,
that
the
gesture
of
kneeling
,
being
in
it
owne
nature
indifferent
,
and
lawfully
inioyned
by
the
Church
,
euery
one
that
liues
vnder
the
gouernment
of
that
Church
,
Saint
Austin
saith
,
That
which
is
enioyned
,
being
neither
against
faith
nor
good
manners
,
is
to
bee
accounted
indifferent
,
and
to
be
obserued
in
respect
of
their
societie
amongst
whom
wee
liue
.
Reformed
Churches
do
acknowledge
,
Things
of
themselues
indifferent
,
being
enioyned
,
doe
in
some
sort
change
their
nature
.
And
Master
Beza
saith
expresly
,
Things
indifferent
,
when
they
are
commanded
,
are
after
a
sort
necessarie
.
Many
such
Positions
might
be
alleaged
forth
of
the
best
both
ancient
and
moderne
Writers
,
neither
are
their
reasons
lesse
forcible
,
then
their
assertions
are
cleare
.
D.
Paraeus
saith
,
If
men
should
be
suffered
in
matters
indifferent
to
doe
what
euery
one
list
,
it
would
bring
forth
horrible
disorder
in
the
Church
.
And
Master
Caluin
saith
as
truly
,
that
confusion
in
the
vse
of
such
things
,
must
needes
bee
the
seed
of
exceeding
great
contentions
,
whilest
it
should
be
lawfull
for
euery
one
to
doe
what
he
list
.
Therefore
as
it
was
an
excellent
worke
of
God
in
the
Creation
,
to
remooue
that
strife
which
made
a
Tohu
and
a
Bohu
in
the
workes
of
nature
:
To
conclude
,
if
the
Church
may
vpon
so
good
ground
of
reason
dispose
of
things
indifferent
,
what
reason
hath
any
one
forth
of
a
priuate
spirit
to
oppose
or
despise
her
authority
?
If
a
child
disobeying
his
naturall
mother
in
a
matter
indifferent
,
doe
sin
against
God
,
how
can
they
cleare
themselues
from
guiltinesse
,
who
disobey
their
spirituall
Mother
,
which
hath
brought
them
forth
vnto
Christ
,
and
nourished
them
with
the
sincere
milke
of
the
Word
,
and
with
the
spirituall
foode
of
the
blessed
Sacrament
?
And
I
wish
euery
one
that
feares
God
vnfainedly
,
to
ponder
these
things
seriously
.
It
is
thought
very
seuere
,
that
the
Canons
of
our
Church
doe
enioyne
all
so
strictly
to
kneele
,
and
lay
the
Censure
of
suspension
vpon
the
Minister
,
who
shall
deliuer
the
Sacrament
to
them
that
doe
not
.
Farre
be
it
from
me
to
exasperate
or
animate
authority
in
any
strict
course
against
irregularity
,
Beza
in
vita
Caluin
.
I
will
leaue
that
to
their
wisedomes
who
haue
place
of
gouernment
.
But
those
that
doe
challenge
our
Church
of
seuerity
,
let
me
intreat
them
to
cast
their
eyes
vpon
the
Church
of
Geneua
,
and
there
they
shall
find
farre
greater
strictnes
&
seuerity
,
(
then
our
Church
doth
practise
)
in
th'
inforcing
of
their
Constitutions
.
And
I
would
propose
this
to
their
due
considerations
;
If
the
power
of
Church-gouernment
were
in
their
hands
,
whether
they
would
permit
any
to
execute
the
office
of
a
Minister
,
who
would
deliuer
the
Sacrament
to
them
that
kneele
?
And
in
those
Congregations
that
stand
,
whether
they
would
admit
any
to
the
Sacrament
that
should
sit
?
I
assure
my selfe
they
would
not
.
Why
then
should
the
restraint
of
that
exorbitancy
seeme
seuere
in
others
,
which
themselues
would
practise
?
Yea
,
should
a
famous
Church
in
her
many
worthy
members
giue
place
to
a
few
priuate
persons
?
Hauing
briefly
giuen
reason
for
the
gesture
of
Kneeling
in
the
act
of
receiuing
,
it
remaines
in
the
next
place
,
that
I
answer
some
arguments
that
oppose
it
,
[
a
](A20154-e73700-b)
a
In
a
book
intituled
,
A
dispute
vpon
the
question
of
kneeling
in
the
act
of
receiuing
the
Sacramentall
bread
and
wine
.
which
(
for
any
thing
I
know
)
remaine
yet
vnanswered
[
b
](A20154-e73710-b)
b
Haec
enim
mea
responsio
longè
ante
responsiones
Reuerend
.
Episcoporu●●
Reffens
.
&
Ces●●ens
.
exarata
f●it
.
.
There
are
three
arguments
which
haue
great
resemblance
both
in
the
proposition
and
prosecution
of
them
.
The
first
is
this
,
[
c
](A20154-e73730-b)
c
I
deny
the
Antecedent
.
Kneeling
sutes
not
with
the
person
of
a
coheyre
,
therefore
it
is
vnlawfull
.
And
why
doth
it
not
?
Answere
is
made
,
that
kneeling
is
a
carriage
whereby
wee
acknowledge
our selues
to
be
in
a
condition
of
inferiority
and
disfellowship
with
Christ
:
whereas
sitting
is
such
a
position
of
body
,
as
argueth
not
subiection
and
humility
,
but
rather
equality
and
familiarity
,
therefore
kneeling
sutes
not
with
the
person
of
a
coheyre
.
Here
are
in
my
vnderstanding
,
strange
positions
and
reasons
against
kneeling
.
I
should
rather
haue
reasoned
quite
contrary
,
thus
;
We
are
in
a
condition
of
inferiority
and
disfellowship
with
Christ
,
wee
owe
subiection
and
humility
to
Christ
,
therefore
wee
should
kneele
rather
then
sit
at
receiuing
of
the
Sacrament
.
It
is
true
:
wee
are
coheyres
with
Christ
,
yet
this
imports
not
any
equality
.
Christ
is
the
Sonne
of
God
by
nature
,
we
by
adoption
and
grace
:
heyre
of
all
things
,
happy
are
we
if
we
can
obtaine
the
meanest
mansions
in
the
Kingdome
of
heauen
.
the
naturall
head
be
the
most
noble
of
all
the
parts
,
how
exeellent
then
is
he
who
is
the
Head
of
the
●hole
Church
?
It
is
true
that
Christ
hath
aduanced
our
nature
by
his
Incarnation
&
Passion
:
but
that
must
rather
humble
vs
,
then
so
puffe
vs
vp
,
that
wee
should
account
our selues
his
fellowes
.
And
lest
the
white
fethers
of
our
adoption
might
Swan-like
make
vs
●well
,
yet
the
blacke
feet
of
our
manifold
corruptions
may
iustly
deiect
vs
.
The
greater
fauours
and
honours
Christ
affords
vs
,
the
more
it
becomes
vs
to
be
humble
.
Thus
the
blessed
Virgin
,
Behold
the
handmaid
of
the
Lord
.
And
Iohn
the
Baptist
,
who
had
the
honour
to
be
the
instrument
of
our
Sauiours
inauguration
at
his
Baptism
,
His
shoo
latched
I
am
not
worthy
to
vnloose
!
So
,
if
Christ
shall
vouchsafe
to
esteem
vs
his
seruants
,
(
as
the
prodigall
son
intreated
his
father
)
we
are
blessed
and
happy
,
though
wee
doe
not
account
our selues
his
fellowes
.
It
was
no
robbery
in
Christ
to
be
equall
to
God
,
but
it
is
no
lesse
then
Luciferian
pride
in
vs
,
to
make
our selues
equall
to
Christ
.
Ob.
But
when
we
come
to
the
Sacrament
,
Resp.
Yes
surely
,
very
well
.
Our
Christian
duties
must
not
be
like
Pharaohs
kine
that
ate
vp
one
another
,
but
like
the
Cherubins
that
looked
one
vpon
another
,
and
both
to
the
Mercy-seate
.
Many
vertues
,
though
different
in
themselues
,
are
so
entwined
,
that
they
consort
very
w●ll
in
the
same
action
,
as
St.
Austin
hath
obserued
in
the
Centurion
,
and
the
Publican
,
Aug.
ep.
118.
cap.
3.
And
it
is
said
that
the
deuout
women
departed
from
the
Sepulchre
with
feare
and
great
ioy
.
Mat.
28.8
.
Rom.
8.15
.
one
receiuing
Christ
with
much
ioy
,
the
other
with
great
humility
;
Ambo
saluatorem
honorificantes
diuerso
,
&
quasi
contrario
modo
;
Each
of
them
honoring
our
Sauiour
in
a
diuers
,
and
as
it
were
a
contrary
manner
.
And
doe
we
not
act
the
persons
of
coheyres
when
wee
pray
?
for
we
speake
familiarly
to
God
as
to
our
Father
:
yea
,
it
is
the
spirit
of
Adoption
that
makes
vs
cry
Abba
Father
,
at
those
times
when
vpon
our
knees
we
become
humble
petitioners
to
our
gracious
God
for
his
fauours
.
Thus
ioy
,
humility
,
and
confidence
ma●
all
concurre
in
the
very
same
act
:
yea
,
what
duty
is
exempt●d
fr●m
humility
,
which
must
ballance
all
our
actions
?
When
we
heare
the
Word
of
God
,
we
must
bring
trembling
soules
;
That
we
are
not
worthy
to
gather
vp
the
crums
that
are
vnder
his
Table
.
Againe
,
it
is
disputed
that
kneeling
crosseth
the
assurance
of
our
coheirship
with
Christ
,
and
therefore
it
is
vnlawfull
.
Resp.
That
this
proposition
is
vntrue
,
I
appeale
to
the
experience
of
thousands
,
who
doe
humbly
kneele
at
the
receiuing
of
the
Sacrament
.
For
my selfe
,
I
haue
receiued
it
diuersly
,
Aug.
epi.
86.
&
epi.
118.
cap.
2.
as
the
practice
of
the
present
congregations
haue
giuen
occasion
,
and
I
thank
God
comfortably
.
Yet
haue
I
receiued
it
with
as
much
fruit
and
comfort
when
I
kneeled
,
as
when
I
vsed
other
gestures
.
And
I
am
confident
that
those
who
vse
to
receiue
it
sitting
,
doe
gaine
no
more
assurance
of
their
Coheirship
,
then
those
who
receiue
it
kneeling
.
But
let
vs
examine
the
reasons
of
this
position
,
the
first
wherof
is
this
:
It
directeth
our
hearts
to
an
apprehension
of
disfellowship
with
Christ
in
our
future
estate
of
glory
represented
at
the
Lords
Table
,
by
reason
that
it
conuinceth
the
performers
thereof
to
be
of
an
inferiour
,
and
vnfellow-like
condition
with
Christ
:
Ergo
,
it
crosseth
our
assurance
,
and
therefore
it
is
vnlawfull
.
To
this
I
answere
,
that
there
is
great
difference
betweene
our
Coheyrship
,
and
equality
of
fellowship
with
Christ
.
For
though
wee
be
now
Coheyres
with
Christ
through
hope
;
And
when
wee
shall
hereafter
be
in
actuall
and
reall
possession
of
our
inheritance
,
I
hope
Christ
shall
challenge
that
priuiledge
,
In
the
Kings
throne
I
will
be
aboue
thee
,
yea
farre
aboue
all
principality
,
and
might
,
and
domination
,
&c.
Another
reason
why
kneeling
hinders
the
assurance
of
our
Co-heyreship
,
is
this
,
[
*
](A20154-e74420-b)
*
It
doth
not
.
Because
it
diuerteth
our
hearts
from
meditating
on
the
death
of
Christ
;
for
we
cannot
at
the
same
time
meditate
and
tender
to
God
a
worthy
sacrifice
of
prayer
.
I
answere
,
that
these
are
not
such
opposite
employments
(
as
they
are
called
)
that
they
cannot
stand
together
.
For
,
if
intention
and
prayer
may
concur
,
yea
ought
not
to
be
separated
,
why
may
not
meditation
also
which
hath
grea●
affinity
with
the
same
?
Yea
such
correspondence
there
is
,
(
rather
then
opposition
)
betweene
meditation
and
prayer
,
that
they
are
both
comprehended
in
one
Hebrew
word
.
A
third
argument
to
proue
kneeling
vnlawfull
in
the
act
of
receiuing
is
,
for
That
[
*
](A20154-e74510-b)
*
This
proposition
is
not
true
.
it
doth
debarre
vs
from
partaking
with
Christ
of
the
priuiledges
and
prerogatiues
of
this
Table
,
[
a
](A20154-e74530-b)
a
The
argument
implyed
in
these
words
is
bad
.
because
it
debarreth
vs
from
sociall
admitance
and
entertainement
,
[
b
](A20154-e74550-b)
b
This
argument
is
worse
.
in
regard
wee
are
not
at
that
time
and
act
,
of
an
equall
and
fellow-like
condition
with
Christ
at
his
Table
[
c
](A20154-e74570-b)
c
Dispute
page
30.
.
For
answere
to
this
:
First
I
may
truely
say
,
that
this
reason
is
grounded
vpon
pride
,
and
hath
affinity
with
the
former
,
which
suppose
,
that
we
can
neither
be
guests
,
nor
Coheyres
with
Christ
,
except
wee
make
our selues
his
equals
But
irregularity
had
need
to
reconcile
it selfe
,
before
it
impugne
the
constitutions
of
our
Church
.
For
this
argument
,
which
by
no
meanes
will
admit
the
Lords
Supper
to
haue
resemblance
with
a
running
banquet
,
condemnes
the
manner
of
administring
in
diuers
irregular
congregations
,
where
the
Sacrament
is
receiued
standing
.
Yea
it
requires
things
impossible
;
namely
,
that
this
be
a
set
banquet
of
the
greatest
solemnitie
,
with
guests
sitting
thereat
.
For
how
can
this
be
performed
with
any
such
solemnity
,
where
a
thousand
are
to
receiue
in
a
morning
?
Together
at
one
time
they
cannot
,
because
it
is
impossible
to
haue
a
table
to
receiue
them
all
,
neither
can
they
doe
it
successiuely
,
except
they
shall
sit
down
and
steppe
vp
againe
presently
,
and
that
hath
small
shew
of
solemnity
in
it
.
Secondly
,
I
answere
,
that
ciuill
Tables
yeelds
not
these
supposed
priuiledges
,
and
prerogatiues
of
an
equall
and
fellow-like
condition
to
euery
Guest
.
●f
a
poore
man
were
inuited
to
a
Noble-mans
Table
,
would
not
an
humble
carriage
beseeme
him
?
And
could
he
,
without
grosse
presumption
,
entertaine
a
thought
of
equality
,
and
fellow-like
condition
with
the
Inuitant
?
Yet
must
we
,
poore
wretches
,
by
this
manner
of
reasoning
,
hold
our selues
wronged
and
debased
,
except
vpon
our
entertainment
at
Christs
Table
,
we
assume
presumptuous
thoughts
of
an
equall
and
fellow-like
condition
with
him
the
King
of
Kings
.
Thirdly
,
it
is
considerable
,
that
this
holy
Table
and
Banquet
doe
differ
from
others
which
are
meerely
ciuill
,
neither
doe
they
yeeld
vs
those
priuiledges
that
the
ciuill
doe
.
At
ciuill
banquets
,
being
at
Table
with
men
of
worth
,
it
is
ciuility
to
put
on
our
hats
,
but
not
seemely
to
doe
so
at
this
holy
Banquet
.
Againe
,
when
we
are
at
a
ciuill
table
,
it
is
a
common
liberty
and
priuiledge
,
for
a
Guest
to
take
meat
,
and
carue
to
himselfe
(
an
action
of
more
moment
then
a
Gesture
:
)
but
it
is
not
so
at
this
holy
Table
,
where
euery
man
must
receiue
,
onely
what
is
deliuered
to
him
by
the
hand
of
another
:
neither
may
he
refuse
to
take
and
eate
what
is
deliuered
him
;
which
comes
too
short
of
that
liberty
we
haue
at
a
ciuill
table
.
And
whereas
this
sociall
sitting
is
vrged
,
as
an
essentiall
priuiledge
of
the
Lords
Table
,
it
may
seeme
strange
,
that
till
of
late
it
was
neuer
so
esteemed
,
nor
held
so
much
as
any
whit
materiall
.
For
whereas
wee
finde
plaine
precedents
[
a
](A20154-e74670-b)
a
As
namely
for
kneeling
:
Chrys.
ad
Popu.
Antioch
.
ho.
61.
Ambros
.
de
Spiri
.
&
li.
3.12
.
Aug.
in
Psal.
98.5
.
And
the
Disputer
produceth
testimonies
for
the
gesture
of
stand●ng
.
in
the
ancient
Writers
for
practice
of
other
Gestures
,
I
suppose
it
would
be
a
troublesome
taske
,
to
finde
amongst
them
any
one
euident
Record
for
the
Gesture
of
Sitting
at
the
Sacrament
.
Fourthly
,
kneeling
is
affirmed
to
be
,
For
answer
whereunto
I
might
first
distinguish
betweene
a
ciuill
and
a
sacred
Table
,
and
shew
that
they
require
not
correspondence
of
all
comportments
,
as
before
I
shewed
.
But
it
is
obseruable
,
that
Nature
hath
not
prescribed
any
such
particular
Table-gesture
,
as
Sitting
,
Standing
,
or
kneeling
,
at
our
meat
.
We
know
that
the
Muscouites
neither
haue
any
Table
,
nor
doe
sit
at
their
meat
,
as
we
doe
.
And
we
reade
that
the
Iewes
leaned
,
so
that
their
Gesture
was
neerer
Lying
,
But
there
are
some
(
as
St.
Austin
saith
)
who
thinke
nothing
good
but
what
they
doe
themselues
.
If
the
more
generall
iudgement
and
practice
of
men
,
both
wise
,
learned
,
and
religious
,
might
preuaile
,
I
assure
my selfe
,
the
Gesture
of
Kneeling
would
be
accounted
Decent
;
and
the
best
reason
that
can
be
giuen
to
the
contrary
is
,
that
they
which
write
against
it
,
doe
not
thinke
it
so
.
But
for
the
further
cleering
of
this
point
,
wee
must
vnderstand
,
that
the
Law
of
Nature
is
taken
properly
and
improperly
;
properly
,
Againe
it
is
disputed
,
I
answer
;
1.
This
Argument
condemnes
directly
those
Congregations
where
the
Sacrament
is
receiued
Standing
:
For
whilest
some
doe
stand
at
the
Table
,
others
sit
in
remote
places
,
and
are
not
appointed
to
stand
when
the
Receiuers
stand
:
So
that
the
Congregation
not
partaking
with
them
in
the
act
of
Standing
,
they
present
a
priuate
worship
.
2.
It
condemnes
diuers
Congregations
where
the
Sacrament
is
receiued
either
Sitting
or
standing
.
For
in
those
Churches
wherein
I
haue
seene
most
precisenesse
,
in
the
time
of
the
celebration
of
the
Sacrament
,
whilst
some
are
receiuing
,
others
are
employed
,
either
in
singing
of
Psalmes
,
or
hearing
some
Scripture
read
.
Now
these
actions
,
of
singing
and
reading
the
Scriptures
,
are
more
dissonant
from
meditation
,
then
prayer
is
:
and
therefore
if
the
one
be
vnlawfull
,
the
other
must
needs
be
so
.
But
thus
,
men
forth
of
their
inconsideration
and
disposition
to
contend
,
care
not
whom
they
wound
in
defence
of
their
owne
conceits
.
Yea
,
this
condemnes
all
Congregations
in
the
world
,
vpon
a
ground
of
impossibility
;
For
it
is
vsuall
that
some
one
,
or
few
,
are
receiuing
whilst
others
are
not
(
which
cannot
possibly
be
otherwise
,
except
there
were
as
many
to
deliuer
the
Sacrament
,
as
there
are
to
receiue
it
at
the
same
instant
:
)
So
that
the
Congregation
doth
not
,
in
your
account
,
ioyntly
partake
in
presenting
the
same
worship
,
except
you
will
say
that
bare
meditation
vpon
the
Sacrament
is
the
same
that
actuall
receiuing
is
,
and
so
shake
hands
with
the
Papists
,
Lastly
,
I
may
truely
say
,
that
this
Argument
is
a
meere
Paradox
,
which
,
to
auoid
kneeling
,
excludes
praying
:
Insomuch
that
if
a
Communicant
,
during
the
time
of
publique
administration
,
and
after
hee
hath
receiued
the
Sacrament
,
doe
but
beseech
God
to
blesse
the
same
vnto
him
,
that
it
may
be
a
meanes
to
strengthen
his
faith
,
to
helpe
him
in
the
act
of
mortification
,
and
building
of
him
vp
in
grace
,
by
this
reason
he
shall
sin
against
God
;
then
which
,
what
can
be
more
absurd
&
senselesse
?
To
kneele
at
the
Sacrament
,
is
to
leaue
the
imitable
practice
of
Christ
and
his
Apostles
,
Resp.
In
this
Argument
two
things
are
to
be
considered
.
First
,
whether
we
vary
from
the
practice
of
Christ
:
and
this
I
confidently
deny
;
neither
shall
it
be
possible
for
any
man
,
forth
of
the
Scriptures
,
to
proue
directly
what
gesture
Christ
vsed
at
the
institution
of
the
Supper
.
Secondly
,
if
it
were
granted
,
that
our
Sauiour
,
and
his
seruants
the
Apostles
did
celebrate
and
receiue
it
Sitting
:
Yet
are
not
we
necessarily
tyed
to
imitate
them
therein
.
It
is
truely
said
,
restraine
our
imitation
of
Christ
and
his
Apostles
,
to
euery
particular
circumstance
of
their
carriage
,
were
against
common
sense
.
And
howsoeuer
in
Morall
actions
wee
ought
to
follow
Christ
in
matter
of
substance
,
yet
are
we
not
alwayes
so
in
respect
of
circumstance
,
especially
where
there
is
no
Precept
.
Now
that
the
Gesture
is
not
of
the
substance
of
the
Sacrament
,
it
is
cleerely
euicted
,
in
that
neither
the
Euangelists
,
nor
the
Apostle
,
doth
once
mention
it
:
For
who
dares
affirme
that
any
substantiall
matter
is
omitted
by
them
,
who
haue
handled
the
doctrine
of
the
Sacrament
most
excellently
and
exactly
?
Aug.
serm.
Domini
in
Mon.
li.
1.
But
to
make
this
more
euident
by
an
instance
.
It
was
our
Sauiours
custome
to
preach
Sitting
,
as
all
the
Euangelists
doe
shew
,
and
S.
Austin
giues
reason
for
it
;
namely
,
because
it
doth
very
well
sort
with
the
dignity
of
a
Teacher
:
yet
the
most
precise
doe
not
imitate
him
therin
,
but
vse
to
stand
when
they
preach
,
though
the
people
sit
.
Now
(
supposing
that
Christ
sate
at
the
institution
of
the
Supper
)
if
the
generall
practice
in
the
one
doth
not
tye
vs
to
imitation
:
how
can
one
indiuiduall
act
doe
it
in
the
other
?
So
that
albeit
wee
should
grant
,
that
our
Sauiour
and
his
Apostles
did
celebrate
and
receiue
the
Sacrament
sitting
:
yet
both
by
the
Positions
and
practice
of
them
who
are
our
Opposites
,
wee
are
in
this
matter
of
circumstance
freed
from
necessity
of
imitation
.
Yea
,
if
Sitting
had
beene
Christs
gesture
,
and
wee
bound
to
imitation
,
how
durst
the
ancient
Churches
,
and
diuers
moderne
Congregations
make
Standing
their
vsuall
Gesture
in
celebrating
the
Sacrament
:
as
you
doe
write
of
the
one
,
and
experience
shewes
of
the
other
?
The
seuenth
Argument
:
Kneeling
in
the
Act
of
receiuing
,
is
a
bowing
downe
before
a
consecrated
creature
,
forth
of
a
religious
and
reuerend
respect
of
it
,
and
so
is
against
the
second
commandement
,
and
consequently
is
vnlawfull
.
I
answer
,
that
kneeling
at
the
Communion
is
no
breach
of
the
second
Commandement
.
It
will
be
euident
,
if
wee
consider
the
branches
of
the
commandement
,
which
are
two
.
The
first
,
that
wee
make
not
any
grauen
Image
to
our selues
,
that
is
,
of
our
owne
heads
,
9.
1.
Cor.
11.3.5
.
Except
God
command
vs
.
Now
the
Sacrament
,
and
Elements
in
the
Sacrament
,
are
no
humane
inuention
,
but
Gods
sacred
Ordinance
,
as
it
were
a
Crucifixe
,
which
Christ
himselfe
hath
commanded
,
and
left
to
perpetuate
the
remembrance
of
his
death
till
his
comming
to
Iudgement
,
and
therefore
we
offend
not
against
the
first
branch
.
The
second
branch
of
the
commandement
forbids
the
bowing
downe
to
an
Image
,
which
imports
the
giuing
of
religious
worship
to
any
creature
:
and
this
wee
vtterly
disclaime
;
for
albeit
wee
kneele
at
the
Sacrament
,
yet
wee
doe
not
kneele
to
the
Sacrament
,
but
to
God
the
Authour
of
the
Sacrament
,
And
this
may
appeare
to
any
,
who
loues
not
to
be
contentious
;
for
that
in
the
act
of
receiuing
onely
,
and
not
of
beholding
the
Sacrament
,
we
doe
kneele
.
It
is
confessed
,
ancient
Fathers
carried
a
very
reuerend
regard
to
the
Bread
and
Wine
of
●he
Lords
Supper
,
and
had
a
reuerend
conceit
of
them
.
And
so
do
we
likewise
reuerence
the
Sacrament
,
as
an
excellent
Ordinance
of
almighty
God
,
yet
is
not
that
the
cause
we
kneele
:
but
the
Maiestie
of
our
God
,
to
whom
at
that
instant
we
pray
;
and
the
mercy
of
our
God
,
who
vouchsafeth
vs
this
great
blessing
,
causeth
vs
to
humble
our selues
.
And
if
we
receiue
vpon
our
knees
temporall
fauours
at
the
hands
of
mortall
Princes
,
how
much
more
will
it
become
vs
to
receiue
this
inestimable
spirituall
fauour
from
the
hands
of
the
Immortall
God
,
with
all
submission
and
reuerence
?
If
the
worship
at
our
receiuing
,
did
determine
in
the
Sacrament
,
or
were
transient
by
it
to
God
;
As
the
Romanists
diuersly
hold
concerning
the
worship
of
their
Images
,
This
Argument
vsed
in
the
Dispute
,
is
like
Bellarmine
,
Fall
done
before
his
footstoole
,
the
Cardinall
would
inferre
,
that
the
Arke
was
adored
.
And
thus
our
disputants
,
because
wee
kneele
before
the
Sacrament
,
doe
conclude
that
we
kneele
to
the
Sacrament
.
But
indeede
,
as
the
foure
and
twenty
Elders
falling
downe
to
him
that
sate
on
the
Throne
,
though
they
fell
downe
before
the
Throne
,
did
not
worship
the
Throne
,
liues
for
euer
:
So
we
,
when
we
kneele
before
the
Sacrament
,
at
the
receiuing
of
it
,
doe
not
kneele
to
the
Sacrament
,
but
to
Christ
the
Authour
of
the
Sacrament
,
who
is
God
blessed
for
euer
.
The
eighth
Argument
is
this
:
It
was
brought
in
by
that
Antichrist
of
Rome
,
for
the
worship
of
his
Breaden
god
,
therefore
it
cannot
lawfully
be
entertained
by
the
true
Professors
of
the
Gospell
.
For
answere
to
which
,
I
deny
both
parts
of
the
Argument
.
Concerning
the
Antecedent
,
it
hath
two
branches
,
and
neither
sound
:
the
one
,
that
Kneeling
was
brought
in
by
that
Antichrist
of
Rome
;
the
other
,
that
it
was
brought
in
for
the
worship
of
his
Breaden
god
.
Now
to
the
first
.
I
demand
what
Antichrist
that
was
who
brought
in
Kneeling
at
the
Sacrament
?
Now
if
you
demand
,
by
whom
was
it
then
brought
in
:
silence
,
or
ignorance
must
be
the
answer
.
But
me
thinkes
,
such
a
confident
assertion
,
that
both
crosseth
the
practice
,
and
troubleth
the
peace
of
the
Church
,
should
haue
some
direct
and
positiue
proofe
,
&
not
depend
vpon
probability
.
In
stead
whereof
there
is
this
reason
giuen
;
We
find
neither
decree
nor
practice
of
kneeling
,
till
after
the
time
of
Honorius
:
therefore
it
is
not
like
,
that
either
he
,
or
any
before
him
brought
it
in
.
But
if
that
reason
be
good
,
then
I
may
conclude
that
it
was
neither
decreed
by
Honorius
,
nor
any
other
Bishop
of
Rome
following
,
because
we
find
no
decree
thereof
vpon
record
.
It
is
further
affirmed
,
that
sitting
was
the
gesture
in
the
act
of
receiuing
in
the
time
of
the
institution
,
and
diuers
yeeres
after
;
and
then
standing
,
from
about
the
yeere
one
hundred
and
fifty
,
to
the
yeere
one
thousand
two
hundred
and
twentie
and
vpward
.
I
answere
,
that
concerning
the
gesture
vsed
by
Christ
in
the
institution
,
I
haue
already
spoken
,
and
now
I
will
very
briefely
examine
the
testimonies
inferred
for
proofe
of
the
ages
succeeding
.
Where
first
Iustin
Martyr
saith
,
After
the
Pastors
exhortation
vpon
the
Sundayes
,
wee
all
rise
vp
and
pray
,
and
afterward
the
Sacrament
is
deliuered
to
euery
one
.
Now
saith
the
Dispute
,
If
the
people
had
kneeled
in
the
time
of
receiuing
,
he
would
as
well
haue
she
wed
that
,
as
the
other
practices
in
praying
and
hearing
the
Word
of
God
.
For
answere
whereunto
might
not
I
say
,
If
the
people
had
stood
or
sate
in
the
time
of
receiuing
,
would
he
not
as
well
haue
shewed
that
,
as
the
other
practices
in
praying
and
hearing
the
Word
?
But
further
,
I
say
,
had
that
Father
esteemed
the
gesture
at
the
Sacrament
a
thing
so
materiall
,
as
you
account
it
,
doubtlesse
he
would
haue
shewed
their
practice
,
but
because
he
did
not
so
esteeme
it
,
he
did
not
at
all
mention
it
.
For
whereas
it
is
said
,
We
will
rise
vp
and
pray
:
that
rising
vp
from
their
seats
,
might
bee
as
well
to
kneele
as
to
stand
.
Clemens
Alexandrinus
saith
,
that
when
some
haue
diuided
the
Sacrament
,
they
suffer
euery
one
of
the
people
to
take
his
part
.
Now
how
could
they
take
their
parts
without
being
reached
to
them
,
except
they
stood
or
sate
at
the
Table
?
To
this
I
might
answere
,
that
sumere
partem
,
to
take
his
part
,
doth
not
necessarily
import
an
immediate
taking
without
deliuering
.
And
further
,
if
it
be
granted
,
that
in
the
Church
of
Alexandria
they
stood
at
the
Table
and
tooke
the
Sacrament
themselues
;
yet
it
is
euident
by
that
place
in
Iustin
Martyr
before
mentioned
,
and
likewise
by
Tertullian
,
Philo
Iudaeus
.
The
indirectnesse
of
which
collection
I
might
easily
shew
,
were
it
materiall
.
But
what
need
I
doe
it
,
when
as
the
Disputers
Proposition
,
pag.
93.
confutes
it
?
[
a
](A20154-e75860-b)
a
And
why
do
you
vrge
sitting
then
so
eagerly
?
For
there
hee
affirmeth
,
that
standing
was
the
vsuall
gesture
from
the
yeere
150.
to
the
yeere
1220.
For
the
yeere
400.
Chrysostome
is
cyted
,
who
saith
,
Frustra
stamus
ad
altare
,
In
vaine
wee
stand
at
the
Altar
.
But
what
is
that
to
the
peoples
gesture
in
receiuing
?
For
Chrysostome
speakes
onely
of
the
Ministers
gesture
in
the
time
of
Diuine
seruice
&
Sacrament
,
at
which
the
people
were
not
present
;
&
therefore
there
is
no
mention
of
their
gesture
.
It
is
said
in
the
Dispute
,
If
Gregory
and
many
moe
Fathers
and
Doctors
,
should
in
their
writings
mention
,
that
Gorgonia
,
and
sundry
others
,
prostrated
themselues
on
their
knees
in
the
act
of
partaking
at
the
Lords
Table
,
the
same
is
no
disaduantage
to
the
present
question
.
The
reason
intended
is
,
because
such
(
though
many
)
particulars
doe
not
shew
the
generall
practice
of
the
Church
.
And
may
not
I
vse
the
same
words
concerning
Dionysius
in
Eusebius
,
and
Clemens
Alexandrinus
in
his
Stromats
?
Can
that
which
they
write
of
some
particular
Church
,
shew
the
practice
of
the
vniuersall
?
Lastly
,
the
custome
and
constitutions
of
the
Church
are
vrged
[
a
](A20154-e76030-b)
a
Yet
Danaeus
in
orat
.
Dom.
par.
2.
cap.
4.
hath
this
exception
,
Nisi
cum
caena
domini
celebraretur
:
except
when
the
Lords
Supper
was
celebrated
.
In
which
words
hee
in●imateth
they
vsed
to
pray
kneeling
.
De
oratione
Dominica
.
,
which
from
the
second
age
of
the
Church
,
to
the
yeere
1220.
forbad
kneeling
at
prayers
,
on
euery
Lords
Day
;
for
if
kneeling
at
prayers
was
remoued
,
it
cannot
be
imagined
that
kneeling
at
the
Sacrament
should
be
allowed
.
Now
to
proue
that
kneeling
at
prayers
was
remoued
generally
on
the
Lords
Day
,
diuers
Fathers
and
Councels
are
inferred
,
yet
some
of
them
impertinently
,
some
of
them
inconsideratly
;
impertinently
(
that
I
say
not
cunningly
)
as
namely
Cyprian
,
Stamus
ad
orationem
,
We
stand
at
prayer
;
as
though
this
had
beene
the
onely
gesture
,
whereas
he
saith
,
Quando
stamus
ad
orationem
,
When
wee
stand
at
prayer
,
without
reference
to
time
or
place
.
Cyprian
.
Eras
.
praes.
ad
lib.
Cocus
in
Censura
.
And
the
like
may
be
said
of
Anselme
cited
after
the
same
manner
.
Againe
,
inconsideratly
,
as
that
of
Basil
,
de
spiritu
soncto
,
cap.
27.
For
not
onely
Erasmus
sufficiently
,
but
M.
Cooke
abundantly
hath
shewed
,
that
this
booke
of
Basils
,
or
at
least
the
later
part
of
it
(
whereof
this
27.
chapter
is
a
part
)
is
a
meere
conterfeit
.
Concerning
the
testimonies
of
Tertullian
,
and
the
Councell
of
Nice
,
they
indeed
seem
to
testifie
this
practice
of
praying
standing
on
the
Lords
Day
.
But
yet
that
this
was
not
a
vniuersall
practice
,
it
may
appeare
by
St.
Austins
addubitation
,
who
epist.
119.
saith
,
Vt
autem
stantes
in
illis
diebus
&
omnibus
dominicis
oremus
,
vtrum
vbique
seruetur
ignoro
:
That
wee
pray
standing
on
those
and
euery
Lords
Day
,
whether
it
be
euery
where
obserued
I
doe
not
know
.
And
more
euidently
by
Chrysostomes
relation
of
the
Churches
practice
in
those
parts
,
Before
the
celebration
of
the
Sacrament
(
saith
he
)
Prayers
are
made
in
generall
for
all
people
;
and
after
that
those
who
doe
not
communicate
,
are
dismissed
,
another
prayer
is
begun
,
wherein
we
all
(
not
stand
,
but
)
cast
our selues
downe
in
prayer
together
,
and
rise
vp
together
.
By
these
testimonies
it
is
euident
,
that
kneeling
at
prayer
was
not
generally
remoued
euery
Lords
Day
,
and
consequently
the
foundation
of
this
Argument
doth
faile
.
Againe
,
the
inference
,
if
the
Antecedent
were
granted
,
is
not
good
,
They
did
not
kneele
vpon
the
Lords
Day
at
prayer
,
Ergo
,
not
at
the
Sacrament
.
Thus
wee
see
,
that
what
hath
bin
vrged
and
alleaged
,
doth
not
proue
the
first
branch
of
the
Antecedent
,
namely
,
That
kneeling
in
the
act
of
receiuing
,
was
brought
in
by
that
Antichrist
of
Rome
,
and
therefore
much
less
can
the
second
be
proued
,
videlitet
,
that
it
was
brought
in
for
worship
of
a
Breaden
god
.
For
,
as
we
finde
no
footing
concerning
the
Author
,
so
much
lesse
concerning
that
end
.
Now
as
the
Antecedent
is
vncertaine
,
so
is
the
Argument
vnsound
.
Some
Antichristian
Bishop
brought
in
kneeling
in
the
act
of
receiuing
:
or
thus
,
it
hath
beene
abused
to
Idolatry
by
some
Antichristan
Bishop
,
therefore
it
is
vnlawfull
.
A
man
might
as
well
reason
thus
:
It
was
proper
and
peculiar
to
the
sacrifices
of
Hercules
,
that
the
Heathen
did
celebrate
them
sitting
,
therefore
it
is
not
lawfull
for
Christians
to
celebrate
this
Eucharisticall
sacrifice
of
the
Lords
Supper
so
.
The
vncleane
spirit
said
to
our
Sauiour
,
Thou
art
the
Holy
one
of
God
;
and
the
spirit
of
diuination
by
the
Damsell
concerning
Paul
and
Silas
:
These
men
are
the
seruants
of
God
,
(
yea
,
and
this
they
spake
to
euill
ends
)
therefore
wee
may
not
say
so
.
Yea
,
if
this
argument
be
good
,
we
must
remoue
fire
from
our
houses
,
the
Sunne
out
of
the
heauens
,
bells
out
of
steeples
,
fonts
out
of
Churches
,
Churches
out
of
the
world
;
because
the
Chaldeans
abused
the
one
,
the
Persians
the
other
,
and
the
Papists
the
rest
.
The
places
of
Scripture
cited
for
proofe
of
the
argument
,
are
very
impertinent
.
Some
which
haue
a
particular
reference
,
are
made
too
generall
,
as
that
in
Leuiticus
.
For
whereas
it
is
said
,
After
the
doings
of
the
land
of
Egypt
,
and
the
land
of
Canaan
,
you
shall
not
doe
,
that
hath
relation
to
those
sinnes
of
vncleannesse
which
are
mentioned
in
the
same
Chapter
.
And
the
same
being
generall
,
can
no
more
abide
the
light
then
this
.
After
the
manner
of
the
Pagans
and
Padists
shall
you
not
doe
:
But
the
Pagans
&
Papists
doe
kneele
in
prayer
:
therefore
you
shall
kneele
in
prayer
.
Or
rather
thus
,
the
Papists
and
Pagans
doe
kneele
to
their
Idols
,
therefore
Professors
of
the
Gospell
may
not
kneele
to
God
.
For
so
indeed
it
is
inferred
,
because
the
Papists
in
the
act
of
receiuing
doe
kneele
to
the
bread
,
therefore
we
in
the
same
act
may
not
kneele
to
God
.
The
other
places
require
the
defacing
of
Images
&
Idols
,
If
Antichrist
haue
stained
this
gesture
by
his
Idolatry
,
shall
Christians
therefore
,
hauing
purged
it
,
bee
debarred
of
their
lawfull
interest
therein
?
Or
rather
as
the
Israelite
hauing
taken
in
warre
a
woman
amongst
the
enemies
,
when
he
had
shaued
her
head
,
&
paired
her
nailes
,
might
take
her
home
as
his
owne
:
may
not
the
Church
of
God
take
this
gesture
,
being
pared
and
purged
from
Romish
corruption
,
and
apply
it
to
the
seruice
of
God
?
Master
Cartwright
tels
vs
,
that
,
If
amongst
the
Romish
filth
wee
finde
any
good
thing
,
that
wee
willingly
receiue
,
not
as
theirs
,
but
as
the
Iewes
did
the
holy
Arke
from
the
Philistims
.
For
(
saith
he
)
herein
it
is
true
that
is
said
,
The
sheepe
must
not
lay
downe
her
fell
,
because
shee
sees
the
wolfe
sometimes
clothed
with
it
.
St.
Austin
shewes
that
wee
may
lawfully
vse
the
water
of
fountaines
and
woods
of
the
forrests
,
which
by
Pagans
haue
beene
dedicated
to
their
Idols
,
Epist.
154.
S.
Paul
hath
taught
vs
,
But
it
is
obiected
,
that
this
gesture
can
neuer
be
purged
.
And
to
this
purpose
are
vrged
the
positions
of
sundry
learned
men
,
To
which
I
answere
first
,
that
this
position
is
absurd
,
and
goes
a
note
aboue
Ela
,
which
will
admit
no
possibility
of
purging
any
ceremonies
corrupted
in
the
Church
of
[
a
](A20154-e76710-b)
a
For
corruption
&
abuse
being
onely
accidental
,
may
be
remoued
,
salua
substantia
.
Rome
.
Fare
fall
Master
Robinson
,
yet
a
resolute
separatist
,
who
saith
;
Wee
doe
acknowledge
in
it
(
meaning
in
the
Church
of
England
)
many
excellent
truths
of
Doctrine
,
which
we
also
teach
,
and
many
Christian
ordinances
which
wee
also
practise
,
[
b
](A20154-e76770-b)
b
In
his
book
against
Master
Bernard
,
p.
16.
being
purged
from
the
pollution
of
Antichrist
.
Againe
I
say
,
that
if
the
authority
,
positions
,
&
practice
of
men
excellent
for
learning
,
venerable
for
antiquity
,
admirable
for
sanctity
,
being
vrged
for
some
of
our
Ceremonies
,
be
reiected
by
you
;
what
reason
haue
you
to
presse
vs
with
the
opinions
of
a
few
particular
men
of
later
times
,
and
inferiour
quality
?
3.
I
might
oppose
to
these
few
you
mention
,
many
euen
of
late
times
nothing
inferiour
to
them
,
who
dissent
from
them
in
these
opinions
.
4.
Though
the
present
times
wherein
those
men
wrote
(
Popery
being
as
yet
newly
banished
,
&
the
Gospell
planted
)
might
giue
occasion
of
vehement
opposition
;
y●t
is
there
not
the
like
cause
now
.
The
Chirurgion
deales
otherwise
with
a
foule
sore
,
and
a
wound
that
is
come
to
agglutination
.
5.
I
may
say
truely
of
these
good
men
,
as
Basil
speakes
of
Gregory
Neocaesariensis
,
Bucer
saith
,
that
to
make
a
Rite
Antichristian
,
it
is
not
in
any
of
Gods
creatures
,
in
any
garment
,
in
any
figure
or
colour
,
but
in
the
minde
and
profession
of
those
which
abuse
them
.
Geniculatio
speciem
habet
piae
venerationis
,
&c.
This
bowing
of
the
Knee
hath
a
kinde
of
godly
reuerence
,
and
therefore
it
might
heretofore
bee
vsed
to
good
purpose
.
Bishop
Iewell
saith
,
Hard.
Artic.
1.
disp.
8.
I
grant
that
sitting
,
standing
,
and
other
like
ceremonies
in
the
holy
ministration
,
are
left
to
the
discretion
of
the
Church
.
Yea
Master
Cartwright
acknowledgeth
againe
and
againe
,
That
sitting
is
not
necessary
;
and
though
he
say
that
kneeling
is
dangerous
;
yet
he
saith
not
that
it
is
vnlawfull
.
P.
Martyr
saith
in
generall
,
I
cannot
be
perswaded
,
the
wickednesse
of
the
Pope
to
be
such
,
that
whatsoeuer
hee
toucheth
,
must
thereupon
bee
polluted
,
that
afterwards
it
may
not
be
of
vse
to
the
godly
.
And
concerning
this
matter
in
particular
he
saith
elsewhere
,
It
is
no
matter
of
difference
,
whether
we
receiue
the
Sacrament
,
sitting
,
standing
or
kneeling
,
so
that
Christs
institution
be
preferred
,
&
occasion
of
superstition
remooued
.
And
surely
those
are
bad
Chirurgions
,
that
haue
no
other
meanes
of
cure
,
but
onely
by
the
saw
and
the
cautery
.
Againe
,
to
the
positions
of
these
men
they
add
the
fact
of
Hezekiah
,
who
did
not
seeke
to
purge
,
but
brake
in
pieces
the
brazen
Serpent
;
and
the
practice
of
our
Sauiour
Christ
,
who
held
it
not
sufficient
by
doctrine
to
speake
against
the
Iewish
washings
,
and
so
to
vse
them
to
another
end
,
but
refused
that
custome
wholly
.
Hereunto
I
answer
first
,
Particular
facts
,
euen
of
worthy
men
,
doe
not
tye
vs
necessarily
to
imitation
.
Moses
proceeded
farre
against
the
Israelites
Idolatry
,
he
tooke
the
golden
calfe
,
burnt
it
in
the
fire
,
and
ground
it
to
powder
,
strew
it
vpon
the
waters
,
and
made
them
to
drinke
of
it
.
What
,
haue
others
sinned
that
haue
not
done
the
like
?
Againe
,
there
is
great
difference
betweene
the
brazen
serpent
,
and
kneeling
at
the
Communion
,
both
in
their
nature
and
vse
.
In
their
nature
,
the
one
being
a
transient
action
,
the
other
a
permanent
substance
,
and
consequently
more
apt
to
be
abused
to
Idolatry
.
In
their
vse
:
for
the
vertue
of
cure
being
vanished
,
the
brazen
serpent
ceased
to
be
of
vse
.
But
the
act
of
kneeling
will
euer
remaine
necessary
,
to
manifest
our
humble
thankefulnesse
for
so
great
benefits
,
as
we
receiue
by
the
blessed
Sacrament
.
3.
There
was
great
cause
why
Hezekiah
should
thus
proceede
against
the
brazen
serpent
,
in
regard
that
To
those
dayes
the
children
of
Israel
burnt
incense
to
it
.
And
for
our
Sauiours
practice
,
it
is
rather
with
vs
then
against
vs
;
for
though
he
did
shunne
the
superstitious
washings
of
the
Pharises
:
yet
who
can
thinke
that
he
did
vtterly
forbeare
all
ciuill
and
wholesome
washing
before
meat
?
So
wee
doe
shun
and
detest
the
Idolatrous
kneeling
of
the
Papists
,
at
the
Sacrament
,
but
to
abandon
kneeling
totally
,
wee
haue
no
cause
,
no
warrant
.
FINIS
.