The heauenly banquet: 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.
For as the red Sea was 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:
For as the read Sea was Alijs Sepulchre, 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:
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,
Now what more lamentable, then that God's holy Ordinance, provided for the bliss, should turn to the bane of his people? Yet what more ordinary? And thus the Apostle finds that the Sacrament was to the Corinthians, who by their unworthy receiving deprived themselves of spiritual Comfort,
av r-crq n1 j, cs d n2 j n1, vvn p-acp dt n1, vmd vvi p-acp dt n1 pp-f po31 n1? av q-crq n1 j? cc av dt n1 vvz cst dt n1 vbds p-acp dt njp2, r-crq p-acp po32 j n-vvg vvd px32 a-acp j n1,
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:
The Abuses of which people he labors to reform, and to that end sets down the divine frame of that heavenly structure, drawn by the hand of christ himself: and that necessarily:
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.
so the blessed Apostle does take a perfect pattern, and platform of our Saviour christ, as Moses did his pattern of the Ark and Tabernacle from almighty God.
av dt j-vvn n1 vdz vvi dt j n1, cc n1 pp-f po12 n1 np1, c-acp np1 vdd po31 n1 pp-f dt n1 cc n1 p-acp j-jn np1.
saying, 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;
saying, I have received from the Lord, that which I have Delivered unto you. It fares with men in their errors, as with those that Are sick, or asleep;
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,
What better warrant then from the Lord? What sounder direction then the Exampl of Iesus christ? What greater Authority then from the King of Kings? Now with these the Apostle is furnished,
and the Sonne of his loue was betrayed? When the Lord of glory, whose life was more worth thē 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? When the women of Ierusalem saw our Sauiour led to his Passion, they were moued with compassion, & wept for him.
and the Son of his love was betrayed? When the Lord of glory, whose life was more worth them the lives of a thousand egyptians, (as the people spoke of David, yea more worthy then the lives of the Whole world) was despightly apprehended? When the women of Ierusalem saw our Saviour led to his Passion, they were moved with compassion, & wept for him.
for our sinnes, which were the especial traitors that deliuered him into the hands of his enemies? Iobs desolate estate wrung from him a vehement malediction vpon the night of his birth.
for our Sins, which were the especial Traitors that Delivered him into the hands of his enemies? Jobs desolate estate wrung from him a vehement malediction upon the night of his birth.
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,
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 neither millstone, can be void of compunction for his own Sins,
r-crq av, vvg cc vvg pc-acp vvi dt n2 pp-f d n1, c-acp pns31 vbb vvn p-acp dt n1, cc po31 n1 vvi jc cs dt j n1, vmb vbi j pp-f n1 p-acp po31 d n2,
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.
But leaving the prosecution of this meditation to a fitter place, Here it will be material to Consider why christ Iesus did this night institute the blessed Sacrament.
p-acp vvg dt n1 pp-f d n1 p-acp dt jc n1, av pn31 vmb vbi j-jn pc-acp vvi c-crq np1 np1 vdd d n1 vvi dt j-vvn n1.
First, it was necessary that it shuld be instituted after the celebration of the Passeouer; that the Passeouer being a legall Sacrament might be abolished, before this Euāgelicall Sacrament was instituted;
First, it was necessary that it should be instituted After the celebration of the Passover; that the Passover being a Legal Sacrament might be abolished, before this Euamgelicall 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 vvith you, before I suffer.
Except christ should have put a new piece of cloth into an old garment. This made our Saviour say, I have earnestly desired to eat this Passover with you, before I suffer.
and in the end he giues them this liuely demonstration, which being a bond of vnion to the end of the world, should be a pledge of his loue that should neuer end.
and in the end he gives them this lively demonstration, which being a bound of Union to the end of the world, should be a pledge of his love that should never end.
When Darius was deadly wounded in his wars against Alexander, hauing light vpon a Persian to whō he might vtter his mind, he counted it a great comfort in the midst of his vnfortunate cōdition, that he should not vtter his last words in vaine:
When Darius was deadly wounded in his wars against Alexander, having Light upon a Persian to whom he might utter his mind, he counted it a great Comfort in the midst of his unfortunate condition, that he should not utter his last words in vain:
Nay they doe not consider, how they check antiquity, which generally calls it, The Supper of the Lord Yea, their own friends, amongst whom Gregory of Valentia doth confesse, that it may be so called in respect of the circumstance of the time, wherin it was instituted,
Nay they do not Consider, how they check antiquity, which generally calls it, The Supper of the Lord Yea, their own Friends, among whom Gregory of Valentia does confess, that it may be so called in respect of the circumstance of the time, wherein it was instituted,
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,
And surely it is gross ignorance, to think that the name of a Supper can any Way diminish th'estimation of the Sacrament, seeing that in the sacred Scriptures, the participation of divine graces in this life,
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:
Again, this circumstance of time may serve to resolve two weighty questions. The First, whither we do well in administering 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,
seeing that herein we vary from our Saviour's practice? For as the Church of God, where there is no precept to enjoin, is not strictly bound to every circumstantial actium of christ,
So that this circumstance of time being temporary, is also arbitrary, the Spouse of Christ hauing power to order this so, as may best tend to comlinesse and order.
So that this circumstance of time being temporary, is also arbitrary, the Spouse of christ having power to order this so, as may best tend to comeliness and order.
av cst d n1 pp-f n1 vbg j, vbz av j-jn, dt n1 pp-f np1 vhg n1 pc-acp vvi d av, c-acp vmb av-js vvi p-acp n1 cc n1.
For besides that the one is a matter of substance, the other onely of circumstance, there is not the like ground, cause, necessity for the one as for the other.
For beside that the one is a matter of substance, the other only of circumstance, there is not the like ground, cause, necessity for the one as for the other.
p-acp a-acp cst dt pi vbz dt n1 pp-f n1, dt j-jn j pp-f n1, pc-acp vbz xx dt j n1, n1, n1 p-acp dt pi p-acp p-acp dt n-jn.
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;
For if it were simply unlawful, then would not our Saviour or his Servants who succeeded him in governing the Church, have celebrated the Sacrament After supper;
p-acp cs pn31 vbdr av-j j, av vmd xx po12 n1 cc po31 n2 r-crq vvd pno31 p-acp vvg dt n1, vhb vvn dt n1 p-acp n1;
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.
which that they did, both this place and the story of the Evangelists, together with the practice of the primitive Church, do evidently, and abundantly demonstrate.
r-crq d pns32 vdd, d d n1 cc dt n1 pp-f dt n2, av p-acp dt n1 pp-f dt j n1, vdb av-j, cc av-j vvi.
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:
This question hath been racked on the tenters of curiosity by the Romanists, who held it piacular to eat or drink before the receiving of the Sacrament:
For as in vrgent and extraordinary occasions, the Church is wont to ioyn fasting with prayer, that the same, being an Act of humiliation, may stirre vp deuotion in our owne hearts,
For as in urgent and extraordinary occasions, the Church is wont to join fasting with prayer, that the same, being an Act of humiliation, may stir up devotion in our own hearts,
and ascend before the Throne of Grace, & that our meditations being therwith winged, may more nimbly mount vp to Iesus Christ the subiect of the blessed Sacrament.
and ascend before the Throne of Grace, & that our meditations being therewith winged, may more nimbly mount up to Iesus christ the Subject of the blessed Sacrament.
cc vvi p-acp dt n1 pp-f n1, cc d po12 n2 vbg av vvn, vmb av-dc av-j vvi a-acp p-acp np1 np1 dt n-jn pp-f dt j-vvn n1.
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.
If we should see Some understanding man that is ready to die, totally employed about Some one especial business, we would readily conjecture, that the same must needs be a matter of great moment.
cs pns12 vmd vvi d n1 n1 cst vbz j pc-acp vvi, av-j vvn p-acp d crd j n1, pns12 vmd av-j vvi, cst dt d vmb av vbi dt n1 pp-f j n1.
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,
And does not our Saviour's serious employment about the blessed Sacrament, a little before his Passion, plainly argue the excellency thereof? If a faithful husband departing from his Beloved spouse, shall leave 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,
or Some other such remembrance of his love, how much will she esteem it? how carefully will she keep it? how affectionately will she behold it? Behold, christ Iesus departing from his dearest Spouse the Church, hath left unto her the blessed Sacrament,
lest with the foolish Virgins, by our slothfull delay, the dore of mercy be shut vp against vs. It is good counsell of St. Augustines, Emamus occasionem, let vs purchase opportunity of doing good:
lest with the foolish Virgins, by our slothful Delay, the door of mercy be shut up against us It is good counsel of Saint Augustine's, Emamus occasionem, let us purchase opportunity of doing good:
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;
Therefore the Apostle, both for the better Reformation of the Corinthians, & information of the Church of God for future times, shows Here, that the Lord Iesus is the Author of this Sacrament;
or instituted any Sacrament, but onely published the one, and gaue direction for the other: and in all he did, still he had his patterne, and warrant from GOD.
or instituted any Sacrament, but only published the one, and gave direction for the other: and in all he did, still he had his pattern, and warrant from GOD.
cc vvd d n1, cc-acp av-j vvn dt crd, cc vvd n1 p-acp dt n-jn: cc p-acp d pns31 vdd, av pns31 vhd po31 n1, cc vvb p-acp np1.
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.
When the Son of God was incarnate, & swayed the sceptre in the time of grace, he likewise did ordain and institute two Evangelical Sacraments, to seal up thereby the ancient Covenant of Grace.
c-crq dt n1 pp-f np1 vbds j, cc vvd dt n1 p-acp dt n1 pp-f n1, pns31 av vdd vvi cc vvi crd np1 n2, pc-acp vvi a-acp av dt j n1 pp-f n1.
As there is a pregnant testimony of the institution of Baptisme in the eighty and twentieth of Mathew: so doe three of the Euangelists make very plaine mention of Christs institution of the Eucharist,
As there is a pregnant testimony of the Institution of Baptism in the eighty and twentieth of Matthew: so do three of the Evangelists make very plain mention of Christ Institution of the Eucharist,
p-acp pc-acp vbz dt j n1 pp-f dt n1 pp-f n1 p-acp dt crd cc ord pp-f np1: av vdb crd pp-f dt n2 vvb av j n1 pp-f npg1 n1 pp-f dt n1,
Neither did Christ ordaine the Sacraments, onely as he was man, (as Gregory of Valentia would haue it) but as hee was God & man, as diuers Schoolemen doe confesse.
Neither did christ ordain the Sacraments, only as he was man, (as Gregory of Valentia would have it) but as he was God & man, as diverse Schoolmen do confess.
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.
And surely to affirm, that christ, only as man, though by Commission from God, did institute the Sacraments, were Some derogation to the dignity thereof.
cc av-j pc-acp vvi, cst np1, av-j c-acp n1, cs p-acp n1 p-acp np1, vdd vvi dt n2, vbdr d n1 p-acp dt n1 av.
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,
Therefore Saint Paul disclaims that honour, which Some of the Corinthians, forth of their factious affections, were wont to cast upon their sequestered Teachers, saying, Were you baptised into the name of Paul? And surely it were odious ambition,
av n1 np1 vvz d n1, r-crq d pp-f dt njp2, av pp-f po32 j n2, vbdr j pc-acp vvi p-acp po32 j-vvn n2, vvg, vbdr pn22 vvn p-acp dt n1 pp-f np1? cc av-j pn31 vbdr j n1,
If Moses, or any other Israelite, had of his owne head, without diuine warrāt, set vp a brazen serpent, it had neuer beene effectuall to cure the stinging of the fiery Serpents.
If Moses, or any other Israelite, had of his own head, without divine warrant, Set up a brazen serpent, it had never been effectual to cure the stinging of the fiery Serpents.
so we doe receiue the outward elements at the hand of the Minister, but the vertue & power therof proceeds from Christ, to cure the bloudy issue of our sinnes.
so we do receive the outward elements At the hand of the Minister, but the virtue & power thereof proceeds from christ, to cure the bloody issue of our Sins.
av pns12 vdb vvi dt j n2 p-acp dt n1 pp-f dt n1, cc-acp dt n1 cc n1 av vvz p-acp np1, pc-acp vvi dt j n1 pp-f po12 n2.
The Sacraments are as conduit pipes to conuey grace into the Cesterns of our hearts: but Christ himselfe is the fountaine, Of whose fulnesse wee receiue grace for grace.
The Sacraments Are as conduit pipes to convey grace into the Cisterns of our hearts: but christ himself is the fountain, Of whose fullness we receive grace for grace.
Had the anoynting of the blind mans eyes with clay and spittle, beene the prescription of any other, it had beene alikely meanes to depriue a man of his sight,
Had the anointing of the blind men eyes with clay and spittle, been the prescription of any other, it had been alikely means to deprive a man of his sighed,
Is it Treason to put a priuate mans seale of a Princes Letters Patēts? 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, and shall it not seize vpō them, that presume to adde to the Sacraments? Yes verily, whosoeuer shall presume to adde or ordaine any other Sacraments, God will surely adde to him his plagues.
Is it Treason to put a private men seal of a Princes Letters Patents? And shall it not be found high treason against the most Highest, to put the seal of a Sacrament to the Charter of God's holy word? Is there a Sub poena gone forth against them that add to the Word, and shall it not seize upon them, that presume to add to the Sacraments? Yes verily, whosoever shall presume to add or ordain any other Sacraments, God will surely add to him his plagues.
Therefore, as St Paul doth pronounce Anathema to him (though he were an Angel from heauen) that shall preach any other Gospell, then what he hath preached:
Therefore, as Saint Paul does pronounce Anathema to him (though he were an Angel from heaven) that shall preach any other Gospel, then what he hath preached:
For had they bin left to the institution of men, one would haue held of Paul, another of Apollos, another of Cephas. Therefore the Apostle to reduce the Corinthians to peace,
For had they been left to the Institution of men, one would have held of Paul, Another of Apollos, Another of Cephas. Therefore the Apostle to reduce the Corinthians to peace,
& to draw all their affections, as it were Sun-beams to one center, asks them, 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;
& to draw all their affections, as it were Sunbeams to one centre, asks them, Is christ divided? Were you baptised into the name of Paul? Intimating that it was God's special providence, the Sacraments should be founded upon christ;
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.
If the administration of the Sacrament, by Some men, was made an occasion of Schism, much more in all likelihood, would the Institution have been the means of a greater rend.
so that his voyce was not heard in the street, was carefull, that by reseruing to himselfe the institution of the Sacraments, he might keepe out schisme and faction, the inward bane, and Gangrene of his Church.
so that his voice was not herd in the street, was careful, that by reserving to himself the Institution of the Sacraments, he might keep out Schism and faction, the inward bane, and Gangrene of his Church.
av d po31 n1 vbds xx vvn p-acp dt n1, vbds j, cst p-acp vvg p-acp px31 dt n1 pp-f dt n2, pns31 vmd vvi av n1 cc n1, dt j n1, cc n1 pp-f po31 n1.
Yea, this case is so cleare, that both Bellarmine, and 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.
Yea, this case is so clear, that both Bellarmine, and Gregory of Valentia do confess, That the opinion of certain Schoolmen can no longer be defended, who hold that diverse of the Sacraments were not ordained by christ.
uh, d n1 vbz av j, cst d np1, cc np1 pp-f np1 vdb vvi, cst dt n1 pp-f j n2 vmb av-dx av-jc vbi vvn, r-crq vvb cst j pp-f dt n2 vbdr xx vvn p-acp np1.
In regard whereof the Church of Rome is hereby iustly taxed, as an incrocher vpon Christs prerogatiue, by adding and obtruding vpon the Church of God fiue Sacraments of her owne inuention.
In regard whereof the Church of Rome is hereby justly taxed, as an incrocher upon Christ prerogative, by adding and obtruding upon the Church of God fiue Sacraments of her own invention.
For if wee thus explane the end, and adde to the old definition, the Author or efficient cause, which the learned of all sorts do generally hold to be essentiall in a Sacrament, the• will it send packing the other fiue;
For if we thus explain the end, and add to the old definition, the Author or efficient cause, which the learned of all sorts do generally hold to be essential in a Sacrament, the• will it send packing the other fiue;
And in•eed this point Gregory of Ʋalentia •oth closely intimate, whilst he calls Baptisme, and the Eucharist, Reuera •acramenta, True Sacraments in•eed.
And in•eed this point Gregory of Ʋalentia •oth closely intimate, while he calls Baptism, and the Eucharist, Revera •acramenta, True Sacraments in•eed.
cc av d n1 np1 pp-f np1 av-d av-j vvi, cs pns31 vvz n1, cc dt n1, np1 fw-mi, j n2 av.
For what can those words of •is import, but that the other Sacraments are not so? though the Coun•ell of Trent strikes him with Ana•hema, who denies that any of these •iue is truely and properly a Sacrament.
For what can those words of •is import, but that the other Sacraments Are not so? though the Coun•ell of Trent strikes him with Ana•hema, who Denies that any of these •iue is truly and properly a Sacrament.
c-acp q-crq vmb d n2 pp-f n1 n1, cc-acp cst dt j-jn n2 vbr xx av? c-acp dt n1 pp-f np1 vvz pno31 p-acp n1, r-crq vvz d d pp-f d n1 vbz av-j cc av-j dt n1.
For albeit they sometimes vse the word Sacramēt in their wri•ings more generally, & improperly (as Hierome saith cōcerning the Re•elation, that it containes as many Sacraments as words. ) Yet when they •peake exactly of the Sacraments, they acknowledge onely two,
For albeit they sometime use the word Sacrament in their wri•ings more generally, & improperly (as Jerome Says Concerning the Re•elation, that it contains as many Sacraments as words.) Yet when they •peake exactly of the Sacraments, they acknowledge only two,
namely, Baptisme and the Supper of the Lord, whilst they say, that The Sacraments of the Church did flow forth of Christs side, when it being pearced with a Speare, there came forth water and bloud, water representing Baptisme, and bloud signifying the Eucharist.
namely, Baptism and the Supper of the Lord, while they say, that The Sacraments of the Church did flow forth of Christ side, when it being pierced with a Spear, there Come forth water and blood, water representing Baptism, and blood signifying the Eucharist.
av, n1 cc dt n1 pp-f dt n1, cs pns32 vvb, cst dt n2 pp-f dt n1 vdd vvi av pp-f npg1 n1, c-crq pn31 vbg vvn p-acp dt n1, a-acp vvd av n1 cc n1, n1 vvg n1, cc n1 vvg dt n1.
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:
In answer hereunto, Bellarmin: hath a silly evasion, namely, that the issuing of water and blood forth o• the side of christ, may have more expositions: For we stand not upon the exact exposition of that place:
p-acp n1 av, np1: vhz dt j n1, av, cst dt n-vvg pp-f n1 cc n1 av n1 dt n1 pp-f np1, vmb vhi dc n2: c-acp pns12 vvb xx p-acp dt j n1 pp-f d n1:
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.
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 between our natural and our spiritual life.
cc q-crq vvb d crd vvb p-acp crd n2, c-crq c-acp crd vbr av j p-acp dt n1 pp-f np1? pc-acp vbz dt j n1 p-acp po12 j cc po12 j n1.
so Baptisme which is our clothing, by putting on the Lord Iesus, and the Eucharist, which is our food, by the spirituall eating of Christ, are sufficient for the soule.
so Baptism which is our clothing, by putting on the Lord Iesus, and the Eucharist, which is our food, by the spiritual eating of christ, Are sufficient for the soul.
It is very obseruable, that our Sauiour did not baptize in his owne person, to manifest, that the vertue of the Sacrament doth not depend vpon the Minister, but the Author.
It is very observable, that our Saviour did not baptise in his own person, to manifest, that the virtue of the Sacrament does not depend upon the Minister, but the Author.
pn31 vbz av j, cst po12 n1 vdd xx vvi p-acp po31 d n1, pc-acp vvi, cst dt n1 pp-f dt n1 vdz xx vvi p-acp dt n1, cc-acp dt n1.
How honorable is this Sacrament? therefore (as Chrysostome exhorts) Adora & communica, humble thy selfe, and bow the knees both of body and soule to reuerence this rich gift from the hand of Iesus Christ.
How honourable is this Sacrament? Therefore (as Chrysostom exhorts) Adora & communica, humble thy self, and bow the knees both of body and soul to Reverence this rich gift from the hand of Iesus christ.
c-crq j vbz d n1? av (c-acp np1 vvz) np1 cc fw-la, j po21 n1, cc vvi dt n2 d pp-f n1 cc n1 pc-acp vvi d j n1 p-acp dt n1 pp-f np1 np1.
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,
how much more shall the Evangelical, being the Institution of the Son of GOD, if they be abused or despised? So Says the Apostle, If they that despised Moses Law, died without mercy, under two or three Witnesses, of how much Sorer punishment shall he be worthy, that treadeth under foot the Son of God,
but how much more when Christ himselfe is the immediate Author of them? It made much for the excellency of the Tabernacle, in that Almighty God would haue it to bee the worke of choise men, Bezaliel and Aholiab, whom he furnished and filled with excellent knowledge.
but how much more when christ himself is the immediate Author of them? It made much for the excellency of the Tabernacle, in that Almighty God would have it to be the work of choice men, Bezaliel and Aholiab, whom he furnished and filled with excellent knowledge.
And doth not this make much for the honor of the blessed Sacrament, that it is the institution of Christ, in whom are hid all the treasures of wisedome and knowledge? Manna was of it selfe an excellent and dainty foode,
And does not this make much for the honour of the blessed Sacrament, that it is the Institution of christ, in whom Are hid all the treasures of Wisdom and knowledge? Manna was of it self an excellent and dainty food,
cc vdz xx d vvi d p-acp dt n1 pp-f dt j-vvn n1, cst pn31 vbz dt n1 pp-f np1, p-acp ro-crq vbr vvn d dt n2 pp-f n1 cc n1? n1 vbds pp-f pn31 n1 dt j cc j n1,
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.
we must not esteem this as a constitution of the Church, (which yet is to be reverenced as the precept of an indulgent mother to her deer children) but as a divine and heavenly Ordinance, coming as a rich gift from the Father of lights.
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,
So when christ hath instituted, and does invite us to his Sacraments, every one should count it his great happiness to be partaker of so great favour,
av c-crq np1 vhz vvn, cc vdz vvi pno12 p-acp po31 n2, d crd vmd vvi pn31 po31 j n1 pc-acp vbi n1 pp-f av j n1,
& 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,
& their silent suffrages for th'incorporating of it into the society of the Saints • so themselves may take occasion, to revive the remembrance of thei• own Covenant in Baptism,
cc po32 j n2 p-acp n-vvg pp-f pn31 p-acp dt n1 pp-f dt n2 • av px32 vmb vvi n1, pc-acp vvi dt n1 pp-f n1 d n1 p-acp n1,
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 SECOND Sermon. The External Matter of the Sacrament. 1. COR. 11.24. And when he had given thanks, he brake it, etc. THE second cause in the constitution of the Sacrament, is the matter, and the due consideration thereof is very material.
dt ord n1. dt j n1 pp-f dt n1. crd np1. crd. cc c-crq pns31 vhd vvn n2, pns31 vvd pn31, av dt ord n1 p-acp dt n1 pp-f dt n1, vbz dt n1, cc dt j-jn n1 av vbz av j-jn.
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 outward matter is twofold, namely, bred and wine, and is Set down in two Verses, the bred in the three and twentieth, the wine in the fiue and twentieth verse.
dt j n1 vbz n1, av, n1 cc n1, cc vbz vvn a-acp p-acp crd n2, dt n1 p-acp dt crd cc ord, dt n1 p-acp dt crd cc ord n1.
Th•refore Gregory of Valentia his course is very remarkeable, who to support his seuen Sacraments, doth disclaime that materiall brāch in the ancient definition of a Sacrament;
Th•refore Gregory of Valentia his course is very remarkable, who to support his seuen Sacraments, does disclaim that material branch in the ancient definition of a Sacrament;
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.
Thus did our Saviour teach Nicodemus the Doctrine of Regeneration, by our natural birth, saying, Except a man be born again, he cannot see the Kingdom of God.
as it were by visible words, doth demonstrate heauenly matters. Now some signes are supernatu•all and miraculous, some naturall, •ome artificiall and voluntary.
as it were by visible words, does demonstrate heavenly matters. Now Some Signs Are supernatu•all and miraculous, Some natural, •ome artificial and voluntary.
c-acp pn31 vbdr p-acp j n2, vdz vvi j n2. av d n2 vbr j cc j, d j, vvb j cc j-jn.
The watering of the fleece and the floore were extraordinary signes to Gedeon. The going backe of the Sunne in the Diall of Ahaz, as it was miraculous,
The watering of the fleece and the floor were extraordinary Signs to Gideon. The going back of the Sun in the Dial of Ahaz, as it was miraculous,
And so d•alt the Lord with Hezekiah. Againe, some signes are naturall, as the Rainbow, which giu•s assurance that the arrow of Gods anger shall neuer strike the world any more by a gen•rall deluge.
And so d•alt the Lord with Hezekiah. Again, Some Signs Are natural, as the Rainbow, which giu•s assurance that the arrow of God's anger shall never strike the world any more by a gen•rall deluge.
cc av vvd dt n1 p-acp np1. av, d n2 vbr j, p-acp dt n1, r-crq vbz n1 cst dt n1 pp-f npg1 n1 vmb av-x vvi dt n1 d dc p-acp dt j n1.
And as men by a turf in the field, doe take possession of lands, and by a wand in the Court doe receiue an interest in Coppy holds, with their priuiledges & appurtenances:
And as men by a turf in the field, do take possession of Lands, and by a wand in the Court do receive an Interest in Copy holds, with their privileges & appurtenances:
Yea, such is our dulnesse to conceiue, weakenesse to beleeue, and brittlenes to retaine such diuine mysteries, that the Lord hath seene it needfull to informe our vnderstanding, confirme our faith,
Yea, such is our dulness to conceive, weakness to believe, and brittleness to retain such divine Mysteres, that the Lord hath seen it needful to inform our understanding, confirm our faith,
The incredulity of Thomas cleaues close to all the sonnes of Adam: we will not beleeue except we see. Therefore as men by proppes doe support their weak houses, which otherwise would quickly grow ruinous;
The incredulity of Thomas cleaves close to all the Sons of Adam: we will not believe except we see. Therefore as men by props do support their weak houses, which otherwise would quickly grow ruinous;
dt n1 pp-f np1 vvz av-j p-acp d dt n2 pp-f np1: pns12 vmb xx vvi c-acp pns12 vvb. av p-acp n2 p-acp n2 vdb vvi po32 j n2, r-crq av vmd av-j vvi j;
wherein the fulnesse of manifestation, addes to the fulnesse of cōsolation, according to that of Saint Iohn, That which we haue heard, which wee haue seene with these our eyes,
wherein the fullness of manifestation, adds to the fullness of consolation, according to that of Saint John, That which we have herd, which we have seen with these our eyes,
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,
Behold th•n, we have Here great cause to be thankful to God, who by stooping to our capacities, hath Set forth such excellent myst•ries, by thes• outward elements,
vvb av, pns12 vhb av j n1 pc-acp vbi j p-acp np1, r-crq p-acp vvg p-acp po12 n2, vhz vvn av d j n2, p-acp n1 j n2,
To rest in contemplation of the outward elements onely, were to be like the Anthropomorphites, who resting in the letter of the Word, ascribed vnto God the corporall parts of a man.
To rest in contemplation of the outward elements only, were to be like the Anthropomorphites, who resting in the Letter of the Word, ascribed unto God the corporal parts of a man.
This were grossely to peruert the ordinance of Almighty God, who hath giuen vs these elements as a Candle to light vs, not as a clowd to hinder vs from seeing & receiuing Christ.
This were grossly to pervert the Ordinance of Almighty God, who hath given us these elements as a Candle to Light us, not as a cloud to hinder us from seeing & receiving christ.
d vbdr av-j pc-acp vvi dt n1 pp-f j-jn np1, r-crq vhz vvn pno12 d n2 p-acp dt n1 pc-acp vvi pno12, xx p-acp dt n1 pc-acp vvi pno12 p-acp vvg cc vvg np1.
as the Apostle exhorts in the third to the Colossians, 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;
as the Apostle exhorts in the third to the colossians, If you be risen with christ, seek the things that Are above Thus as the wise men were led to christ by the star 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.
s• should we be guided to him by these outward Signs in the Sacrament, & be stirred up spiritually to feed• upon his precious body and blood represented to us by these outward •lements.
n1 vmd pns12 vbi vvn p-acp pno31 p-acp d j n2 p-acp dt n1, cc vbi vvn a-acp av-j p-acp n1 p-acp po31 j n1 cc n1 vvn p-acp pno12 p-acp d j n2.
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,
Yet Are the r•asons of this matter very obuio•s and evident to eu•ry understanding man. Now the Reasons of using these elements Are either general, as they concern them both,
av vbr dt n2 pp-f d n1 j n2 cc j pc-acp vvi vvg n1. av dt n2 pp-f vvg d n2 vbr d j, c-acp pns32 vvb pno32 d,
Yea, because that bread is of especiall vse & force, in the nourishment and strengthening of our bodyes, we comprehend in the Lords prayer, vnder the name therof, whatsoeuer is necessary for the preseruation of this present life.
Yea, Because that bred is of especial use & force, in the nourishment and strengthening of our bodies, we comprehend in the lords prayer, under the name thereof, whatsoever is necessary for the preservation of this present life.
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.
Upon which words Saint Austin, After his allegorical manner of exposition, Applies it to christ, saying, Whom Bread? what bred is it that he brings forth of the earth to strengthen men heart? and then answers, Christ, even christ.
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.
So that he, who•• sou•• pa•e•• 〈 ◊ 〉 thirst•th After christ, 〈 ◊ 〉 the Heart After the Rivers of wa•ers, ••ce•ueth from him that water of 〈 ◊ 〉, which never suffers h m to thirst again.
av cst pns31, n1 n1 n1 〈 sy 〉 av-u c-acp np1, 〈 sy 〉 dt n1 p-acp dt n2 pp-f n2, vvz p-acp pno31 cst n1 pp-f 〈 sy 〉, r-crq av-x vvz zz zz pc-acp vvi av.
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••, •ad hurt his stomack• by crudities and other infirmitie•) to drinke a little wine.
A second property of wine is to refresh and r•uiu• a weary man, by expelling cold and crude humours, in regard whereof S. Paul exho•ts Timothy, (who in respect of his age and calling utterly abstaining from •i••, •ad hurt his stomack• by crudities and other infirmitie•) to drink a little wine.
And what more fit to set forth the refreshing and reuiuing of ••r •enummed soules, by the bloud of Christ? Through whom being dead in our trespasses, we are quickened.
And what more fit to Set forth the refreshing and reviving of ••r •enummed Souls, by the blood of christ? Through whom being dead in our Trespasses, we Are quickened.
cc q-crq av-dc j pc-acp vvi av dt n-vvg cc vvg pp-f n1 vvn n2, p-acp dt n1 pp-f np1? p-acp ro-crq vbg j p-acp po12 n2, pns12 vbr vvn.
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.
Thus whilst christ •esus the Sun of righteousness st•n•s upon our cold and frozen hearts, he expels the cold vapours of sin and quickens us to the acti•ns of sanctification.
av cs np1 uh-np dt n1 pp-f n1 vbz p-acp po12 n-jn cc j-vvn n2, pns31 vvz dt j-jn n2 pp-f n1 cc vvz pno12 p-acp dt n2 pp-f n1.
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;
A third property of wine, which follows by Way of consequence upon the former, is, to cheer and Comfort the heavy h•art, by reviving and relieving the •ulled and decayed spirits;
dt ord n1 pp-f n1, r-crq vvz p-acp n1 pp-f n1 p-acp dt j, vbz, pc-acp vvi cc vvi dt j n1, p-acp vvg cc vvg dt j-vvn cc j-vvn n2;
And it hath beene obserued forth of the ancient Rabbins, that it was the custome of compassiona•e Ma•rons, to prouide comfortable drink•s for them who went to execution, to ch•are vp their hearts against the t••r•r a•d trouble of death.
And it hath been observed forth of the ancient Rabbis, that it was the custom of compassiona•e Ma•rons, to provide comfortable drink•s for them who went to execution, to ch•are up their hearts against the t••r•r a•d trouble of death.
We reade in the tenth of Luke, that the Samaritane powred wine and oyle into the wounds of him that lay by the way side, the one vt morderet, the other vt foueret; the one like the corrasiue to eat out the dead flesh and to cleanse the wound, the other to supple and heale it, as Ambrose saith.
We read in the tenth of Lycia, that the Samaritan poured wine and oil into the wounds of him that lay by the Way side, the one vt morderet, the other vt foueret; the one like the corrasive to eat out the dead Flesh and to cleanse the wound, the other to supple and heal it, as Ambrose Says.
pns12 vvb p-acp dt ord pp-f av, cst dt np1 vvd n1 cc n1 p-acp dt n2 pp-f pno31 cst vvd p-acp dt n1 n1, dt crd fw-la fw-la, dt j-jn fw-la fw-la; dt pi av-j dt n-jn pc-acp vvi av dt j n1 cc pc-acp vvi dt n1, dt j-jn p-acp j cc vvi pn31, p-acp np1 vvz.
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, and consequently doth ouerthrow the Sacrament.
and seeing their significancy is to excellent, the Church of Rome is hereby justly taxed, which by the Doctrine of Transubstantiation does annihilate the Signs, and consequently does overthrow the Sacrament.
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,
And seeing the wine is so comfortably significant, in setting forth the quenching of our spiritual thirst, the cleansing, curing, cheering ▪ and refreshing of our sinful Souls, by the blood of christ,
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, and the Inhabitants of Ierusalem, for sinne, and for vncleannesse? But heerein they deale with Christ and his Church, as they doe in other matters;
And what Else is this, but to endeavour the damming up of the Fountain, which christ Iesus hath Set open to the house of David, and the Inhabitants of Ierusalem, for sin, and for uncleanness? But herein they deal with christ and his Church, as they do in other matters;
cc q-crq av vbz d, cc-acp p-acp n1 dt vvg a-acp pp-f dt n1, r-crq np1 np1 vhz vvn j p-acp dt n1 pp-f np1, cc dt n2 pp-f np1, p-acp n1, cc p-acp n1? p-acp av pns32 vvb p-acp np1 cc po31 n1, c-acp pns32 vdb p-acp j-jn n2;
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:
Our blessed Saviour doubtless, as he had respect to the demonstration of his passion, and the shedding of his blood, by the whips, spear, nails, and crown of thorns:
Who then without iniury, can alter or abrogate any part of this Testament? Yea, the deuiding of one & the same mysterie, is not done without a greeuous sacriledge, saith a Bishop of Rome.
Who then without injury, can altar or abrogate any part of this Testament? Yea, the dividing of one & the same mystery, is not done without a grievous sacrilege, Says a Bishop of Rome.
r-crq av p-acp n1, vmb vvi cc vvi d n1 pp-f d n1? uh, dt n-vvg pp-f crd cc dt d n1, vbz xx vdn p-acp dt j n1, vvz dt n1 pp-f np1.
that in the mouth of many witnesses, this doctrine might be established; and the Churches right might remaine vpon record, against this Romish sacriledge.
that in the Mouth of many Witnesses, this Doctrine might be established; and the Churches right might remain upon record, against this Romish sacrilege.
cst p-acp dt n1 pp-f d n2, d n1 vmd vbi vvn; cc dt n2 av-jn vmd vvi p-acp n1, p-acp d jp n1.
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.
Yea, lest the historical narration might seem insufficient to enforce it, we have Christ precept to his Disciples (who did represent the laity) to urge it.
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.
Drink you all of this, Because it is shed for all For it is very rea•onable, that all who have an Interest in the blood of christ, should be partakers of the wine, which repr•sents his blood.
vvi pn22 d pp-f d, c-acp pn31 vbz vvn p-acp d c-acp pn31 vbz av j, cst d r-crq vhb dt n1 p-acp dt n1 pp-f np1, vmd vbi n2 pp-f dt n1, r-crq vvz po31 n1.
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.
to the general practic• of succe•ding ag•s does approve i• which how evident it is, may appear by Bellarmines shallow Arguments and w•ak proofs of the contrary.
Andradius a principall stickle• at the Councell of Trent, and a vehement d•fender thereof, iustly reprooues the opinion of those, who held that the Cup was anciently taken away from the laytie, and restored by Leo.
Andreas a principal stickle• At the Council of Trent, and a vehement d•fender thereof, justly reproves the opinion of those, who held that the Cup was anciently taken away from the laity, and restored by Leo.
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.
Which Reasons with Some Others of the like stamp, coming forth of the forge of drowsy brains, were it not a serious and sacred matter, do rather deserve laughter then answer.
r-crq n2 p-acp d n2-jn pp-f dt j n1, vvg av pp-f dt n1 pp-f j n2, vbdr pn31 xx dt j cc j n1, vdb av-c vvi n1 av vvi.
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:
Whatsoever reason Therefore Flesh and blood may have for taking away of the Cup, I may well say in this case of a matter of certainty, what Bellarmine Says of a matter of probability, (that is, the use of unleavened bred) Neque enim dubitari potest, quin illud sit Better, & faciendum, quod Christus fecit:
r-crq n1 av n1 cc n1 vmb vhi p-acp vvg av pp-f dt n1, pns11 vmb av vvi p-acp d n1 pp-f dt n1 pp-f n1, r-crq np1 vvz pp-f dt n1 pp-f n1, (cst vbz, dt n1 pp-f j-vvn n1) fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, cc fw-la, fw-la fw-la fw-la:
And if the Church of Rome will persist in this sacriledge, let her take heed lest for taking away the Cup of blessing, she draw vpon her the curse of God,
And if the Church of Rome will persist in this sacrilege, let her take heed lest for taking away the Cup of blessing, she draw upon her the curse of God,
All that ca• bee said, is grounded occasionally, because the Passeouer being now celebrated, it is like, our Sauiour tooke such bread as the time and place did afford him.
All that ca• be said, is grounded occasionally, Because the Passover being now celebrated, it is like, our Saviour took such bred as the time and place did afford him.
d cst n1 vbi vvn, vbz vvn av-j, c-acp dt np1 vbg av vvn, pn31 vbz j, po12 n1 vvd d n1 p-acp dt n1 cc n1 vdd vvi pno31.
Is it not strange that they should hold that damnable in our pactice, the contrary whereof, is onely probable and occasionall in their iudgements, and yet not tremble to practise that which is directly contrary to the institution of Christ,
Is it not strange that they should hold that damnable in our practice, the contrary whereof, is only probable and occasional in their Judgments, and yet not tremble to practise that which is directly contrary to the Institution of christ,
vbz pn31 xx j cst pns32 vmd vvi d j p-acp po12 n1, dt j-jn c-crq, vbz av-j j cc j p-acp po32 n2, cc av xx vvi pc-acp vvi d r-crq vbz av-j j-jn p-acp dt n1 pp-f np1,
and the constant practice of so many succeeding ages? Neither is it to be neglected, that this their mixture hath brought them into many perplexed disputes;
and the constant practice of so many succeeding ages? Neither is it to be neglected, that this their mixture hath brought them into many perplexed disputes;
cc dt j n1 pp-f av d j-vvg n2? av-d vbz pn31 pc-acp vbi vvn, cst d po32 n1 vhz vvn pno32 p-acp d j-vvn vvz;
as namely, whether the water be incorporated with the wine, and transubstantiated; or whether it remaine intire ▪ and serue onely for signification, and the like.
as namely, whither the water be incorporated with the wine, and Transubstantiated; or whither it remain entire ▪ and serve only for signification, and the like.
c-acp av, cs dt n1 vbb vvn p-acp dt n1, cc vvn; cc cs pn31 vvb j ▪ cc vvi av-j p-acp n1, cc dt j.
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,
Again, forasmuch as the bred and wine do remain distinct substances from the body and blood of christ, the Romish adoration, grounded on a vain supposition of Christ local presence, is no less then odious idolatry,
av, av c-acp dt n1 cc n1 vdb vvi j n2 p-acp dt n1 cc n1 pp-f np1, dt jp n1, vvn p-acp dt j n1 pp-f npg1 j n1, vbz dx dc cs j n1,
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;
So let us co•sider, my brothers, that we we••• one livery, serve one Master, have one God to our Father, one Churc• to our Mother, we 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••.
O how well then does this unity acc••d with that we pr•fesse to be? That we may b• 〈 ◊ 〉 those w•rthy Christians ▪ who were as it were one soul in many ••di••.
uh c-crq av av vdz d n1 vvn p-acp cst pns12 vvb pc-acp vbi? cst pns12 vmb n1 〈 sy 〉 d j-jn np1 ▪ r-crq vbdr p-acp pn31 vbdr crd n1 p-acp d n1.
Our Sauiour Christ makes this vnit•, of affections a 〈 ◊ 〉, an esp•ciall badg• of his •••lowers, saying, B• this shall all m•• know that you are my Disciples, if you loue one another.
Our Saviour christ makes this vnit•, of affections a 〈 ◊ 〉, an esp•ciall badg• of his •••lowers, saying, B• this shall all m•• know that you Are my Disciples, if you love one Another.
po12 n1 np1 vvz d n1, pp-f n2 dt 〈 sy 〉, dt j n1 pp-f po31 n2, vvg, n1 d vmb d n1 vvb cst pn22 vbr po11 n2, cs pn22 n1 crd j-jn.
Faciles sumus ad se lucendum, debiles ad operandum, fr•giles ad resistendum. We are easily seduced, a lesse baite then the fruit of Paradise will intice vs, a w•a• •r enemy then the subtill serpent can seduce vs. We are feeble in doing the L•rds wi l, hauing many incumbrances withour, & our owne infirmities withi•, being of our selues not a•le so mu•h as to thinke a good thought.
Faciles sumus ad se lucendum, debiles ad operandum, fr•giles ad resistendum. We Are Easily seduced, a less bait then the fruit of Paradise will entice us, a w•a• •r enemy then the subtle serpent can seduce us We Are feeble in doing the L•rds Wi l, having many encumbrances withour, & our own infirmities withi•, being of our selves not a•le so mu•h as to think a good Thought.
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, but behold, bere is a gracious Physician, that applyes both the mundifying wine,
so that they Are able to do all things through the help of christ that strengthens them Our Souls do receive deadly wounds in our spiritual combats, but behold, bear is a gracious physician, that Applies both the mundifying wine,
Whose spirit is not sometimes deiected with the terrors of sinne? What tender heart is not sometimes ready to cry out with these mournefull Conuerts, Men and brethren, what shall we doe? But loe, here is a blessed Comforter, who bindes vp the broken heart, speakes peace to the wounded soule,
Whose Spirit is not sometime dejected with the terrors of sin? What tender heart is not sometime ready to cry out with these mournful Converts, Men and brothers, what shall we do? But lo, Here is a blessed Comforter, who binds up the broken heart, speaks peace to the wounded soul,
rg-crq n1 vbz xx av j-vvn p-acp dt n2 pp-f n1? q-crq j n1 vbz xx av j pc-acp vvi av p-acp d j vvz, n2 cc n2, r-crq vmb pns12 vdi? cc-acp uh, av vbz dt j-vvn n1, r-crq vvz a-acp dt j-vvn n1, vvz n1 p-acp dt j-vvn n1,
In a word, all sufficiency of Grace is to be had in Christ, Omnia Christus est nobis, saith St. Ambrose: Christ is to vs whatsoeuer our hearts can desire.
In a word, all sufficiency of Grace is to be had in christ, Omnia Christus est nobis, Says Saint Ambrose: christ is to us whatsoever our hearts can desire.
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.
THE THIRD Sermon. The Invisible Matter of the Sacrament. 1. COR. 11.25. After the same manner he took the cup, etc. YOU have herd of the visible matter of the Sacrament, which leads us, as it were by the hand to take notice of the invisible, which is the body and blood of christ: and this is full of Comfort.
dt ord n1. dt j n1 pp-f dt n1. crd np1. crd. p-acp dt d n1 pns31 vvd dt n1, av pn22 vhb vvn pp-f dt j n1 pp-f dt n1, r-crq vvz pno12, c-acp pn31 vbdr p-acp dt n1 pc-acp vvi n1 pp-f dt j, r-crq vbz dt n1 cc n1 pp-f np1: cc d vbz j pp-f n1.
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:
When we say that the body and blood of christ is the invisible matter of the Sacrament, we comprehend under them, Whole christ, both soul and body, with all his divine Graces and Merits:
c-crq pns12 vvb cst dt n1 cc n1 pp-f np1 vbz dt j n1 pp-f dt n1, pns12 vvb p-acp pno32, j-jn np1, d n1 cc n1, p-acp d po31 j-jn n2 cc n2:
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 is said of the children of Israel, that they did eat of the same spiritual meat, and drink of the same spiritual rock, and the rock was christ.
pn31 vbz vvn pp-f dt n2 pp-f np1, cst pns32 vdd vvi pp-f dt d j n1, cc n1 pp-f dt d j n1, cc dt n1 vbds np1.
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.
Now, if the Isra•lit•s did by virtue of their Sac••ments eat and drink christ spiritua•ly in the time of the Law, who will doubt but the Church and children of God do so in the time of the Gosp•ll? And Saint Paul's dr•ft in that place is by showing the equality of the Sacraments, to wr•st a vain 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:
For they were r•ady to Object their priuiledg•s as a Sup••sedeas to God's Judgments, esteeming their case to be better then the Israelites, in respect of those divine privileges:
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,
but the Apostle shows them their error, & lays upon the vanity of th•ir conc•it of safety, by manifesting, that the Israelites were insconsed with as strong bulwarks,
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 invested with a• great privileges as themselves, in reg•rd of the su••tance of the Sacraments, notwithstanding which, the wrath of God did break forth upon th•m.
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;
or what power it hath without Some writing? If the Iesuit should have had the Popes scale or bull to a blank, he would have found small power or virtue in it to him for a Cardinalship;
cc r-crq n1 pn31 vhz p-acp d n-vvg? cs dt np1 vmd vhi vhn dt ng1 n1 cc n1 p-acp dt j, pns31 vmd vhi vvn j n1 cc n1 p-acp pn31 p-acp pno31 p-acp dt n1;
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:
Who doubts but that the bore Word of God is of sufficient Authority, and yields great assurance? Yet (as the Apostle Says) God being willing more abundantly to show unto the Heirs of promise, the stableness of his Counsel, bound himself by an oath:
Yet as the Rainbow was giuen for a full assurance of the worlds preseruation from a generall Deluge (which should haue been ratified if there had neuer been Rainebow:) So the Sacraments are giuen as seales of the Couenant of Grace and saluation, which God hath made to his seruants, that hauing both his hand and seale, their faith might more fully be strengthned.
Yet as the Rainbow was given for a full assurance of the world's preservation from a general Deluge (which should have been ratified if there had never been Rainbow:) So the Sacraments Are given as Seals of the Covenant of Grace and salvation, which God hath made to his Servants, that having both his hand and seal, their faith might more Fully be strengthened.
Now the same that corporall food is to the body, Christ Iesus is to the soule of the beleeuers, according to that in the sixt of Iohn, I am the liuing bread which came downe from heauen,
Now the same that corporal food is to the body, christ Iesus is to the soul of the believers, according to that in the sixt of John, I am the living bred which Come down from heaven,
And on the contrary, 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,
And on the contrary, Except we eat the Flesh of christ, and drink his blood, we can have no life in us As Certainly Therefore as our bodies Are made partakers of the outward elements,
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?
For, the cup of blessing which we bless, is it not the Communion of the blood of christ? and the bred which we break, is it not the Communion of the Body of christ?
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;
There is only a symbolical & rational Union betwixt christ and the Elements, but the spiritual and real Union is betwixt christ & his members. Andreas Says well;
pc-acp vbz av-j dt j cc j n1 p-acp np1 cc dt n2, cc-acp dt j cc j n1 vbz p-acp np1 cc po31 n2. np1 vvz av;
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:
and should he not have said so, if he be there by Transubstantiation? The truth is, that as the Sun and other celestial bodies, remaining in their proper spheres, do communicate their Light and influences to the terrestrial:
cc vmd pns31 xx vhi vvn av, cs pns31 vbb a-acp p-acp n1? dt n1 vbz, cst p-acp dt n1 cc j-jn j n2, vvg p-acp po32 j n2, vdb vvi po32 n1 cc n2 p-acp dt j:
So Christ being in heauen, doth by his Spirit in a most inexplicable manner communicate vnto his Church on earth, the influence of grace, yea communicates himselfe.
So christ being in heaven, does by his Spirit in a most inexplicable manner communicate unto his Church on earth, the influence of grace, yea communicates himself.
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,
so of all the creatures on earth, man being most excellent, and among men our Saviour christ, to ascribe to the Priest the making of him, does derogate from God,
av pp-f d dt n2 p-acp n1, n1 vbg av-ds j, cc p-acp n2 po12 n1 np1, pc-acp vvi p-acp dt n1 dt n-vvg pp-f pno31, vdz vvi p-acp np1,
What greater indignity can be offered to that blessed body (which Ioseph of Arimathea so religiously imbalmed, and God himselfe so carefully preserued from corruption) then to expose it to moulding, stinking,
What greater indignity can be offered to that blessed body (which Ioseph of Arimathea so religiously imbalmed, and God himself so carefully preserved from corruption) then to expose it to moulding, stinking,
q-crq jc n1 vmb vbi vvn p-acp d j-vvn n1 (r-crq np1 pp-f np1 av av-j vvn, cc np1 px31 av av-j vvn p-acp n1) av pc-acp vvi pn31 p-acp vvg, j-vvg,
yea to be turned into an excrement, and to be deuoured of rats and mice? Indeede, Pope Innocent the third hath helped one absurdity with another, affirming that the body of Christ, being eaten by the mice, is retransubstantiated into bread.
yea to be turned into an excrement, and to be devoured of rats and mice? Indeed, Pope Innocent the third hath helped one absurdity with Another, affirming that the body of christ, being eaten by the mice, is retransubstantiated into bred.
But Pererius, a learned Iesuite, doth vpon good ground of reason impugne it, in his Commentaries vpon Genesis, bookes much commended by Bellarmine himselfe.
But Pererius, a learned Iesuite, does upon good ground of reason impugn it, in his Commentaries upon Genesis, books much commended by Bellarmine himself.
Neither is it to be contemned that diuers of the ancients haue so expounded them, nam•ly, This is my body, that is, a figure, a representation, or a signification of my body.
Neither is it to be contemned that diverse of the ancients have so expounded them, nam•ly, This is my body, that is, a figure, a representation, or a signification of my body.
There is nothing more frequent in the Scripture, then this kinde of trope, namely, to take est for significat, but to vnderstand by est, mutatur, this is my body, that is, it is changed into my body, is without instance or example:
There is nothing more frequent in the Scripture, then this kind of trope, namely, to take est for significat, but to understand by est, mutatur, this is my body, that is, it is changed into my body, is without instance or Exampl:
and it is to be obserued, that those who doe vrge a change in the Eucharist, are not able to say whether it be formall, substantiall, or of some other kinde.
and it is to be observed, that those who do urge a change in the Eucharist, Are not able to say whither it be formal, substantial, or of Some other kind.
cc pn31 vbz pc-acp vbi vvn, cst d r-crq vdb vvi dt n1 p-acp dt n1, vbr xx j pc-acp vvi cs pn31 vbb j, j, cc pp-f d j-jn n1.
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.
and Others have acknowledged? Which Council, how unworthy of respect it is, may appear, in that it caused Berengarius to confess in plain terms, that christ in the Sacrament is sensibly handled with the hands of the Priest, broken and torn in Pieces with the teeth of the faithful.
The credit of which Councell Bellarmine seekes to maintaine with the losse of his owne. For he cites some places in Chrysostome, where the like phrases are vsed;
The credit of which Council Bellarmine seeks to maintain with the loss of his own. For he cites Some places in Chrysostom, where the like phrases Are used;
But who knowes not, that there is great difference betweene an hyperbolicall Encomium in a declamation, (which are very frequent in Chrysostome ) and a solemne recantation and confession,
But who knows not, that there is great difference between an hyperbolical Encomium in a declamation, (which Are very frequent in Chrysostom) and a solemn recantation and Confessi,
cc-acp q-crq vvz xx, cst pc-acp vbz j n1 p-acp dt j fw-la p-acp dt n1, (r-crq vbr av j p-acp np1) cc dt j n1 cc n1,
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, & say that our wine is but common wine.
First, the world may witness with us, how slanderous the Papists Are, who charge us to hold, that there is nothing in our Sacrament but a bore piece of bred, & say that our wine is but Common wine.
but, being sanctified and set apart to a sacred vse, are holy Though a Charter granted from the King, in respect of the outward matter, be onely inke and waxe,
but, being sanctified and Set apart to a sacred use, Are holy Though a Charter granted from the King, in respect of the outward matter, be only ink and wax,
cc-acp, vbg vvn cc vvn av p-acp dt j n1, vbr j cs dt n1 vvn p-acp dt n1, p-acp n1 pp-f dt j n1, vbb j n1 cc n1,
And their contending for Transubstantiation might find somewhat the more fauour, if they could shew what further benefit is receiued by the carnall eating of Christ, then is by the spirituall;
And their contending for Transubstantiation might find somewhat the more favour, if they could show what further benefit is received by the carnal eating of christ, then is by the spiritual;
If God did shew kindnesse to Dauid in preparing a corporall table for him, how much loue hath Christ shewed in preparing this spirituall table for vs? Chrysostome saith notably, Christ is not like a Mother which puts forth his child to nurse, sed proprio sanguine nos pascit:
If God did show kindness to David in preparing a corporal table for him, how much love hath christ showed in preparing this spiritual table for us? Chrysostom Says notably, christ is not like a Mother which puts forth his child to nurse, sed Properly sanguine nos pascit:
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.
O most holy Io•te•, that thou Shouldst aff•rd us this favour, to give us thine own body and blood for the nourishment of our Souls? Surely of thy abundant love.
sy ds j np1, cst pns21 vmd2 vvi pno12 d n1, pc-acp vvi pno12 png21 d n1 cc n1 p-acp dt n1 pp-f po12 n2? av-j pp-f po21 j n1.
Tis true, that we are vnited to Christ by the preaching of the Word, but the especiall confirmation of that vnion is by participation of the Sacrament.
This true, that we Are united to christ by the preaching of the Word, but the especial confirmation of that Union is by participation of the Sacrament.
Nos vitam habemus ab hac Vite: wee haue life from this vine, as Cyril saith. Hereby we haue an interest in all comforts, both corporall and spirituall;
Nos vitam habemus ab hac Vite: we have life from this vine, as Cyril Says. Hereby we have an Interest in all comforts, both corporal and spiritual;
fw-la fw-la fw-la fw-la fw-la fw-la: pns12 vhb n1 p-acp d n1, p-acp np1 vvz. av pns12 vhb dt n1 p-acp d n2, d j cc j;
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.
Again, seeing that christ Iesus is offered in the blessed Sacrament to be the food of our Souls, those Are justly reproved, who being graciously invited, refuse to come to so blessed a banquet.
but as they in the Gospell being bid to the marriage, made light of it, absented and excused themselues, one by his Farme, another by his Oxen, and another by his marriage:
but as they in the Gospel being bid to the marriage, made Light of it, absented and excused themselves, one by his Farm, Another by his Oxen, and Another by his marriage:
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.
Hast thou leisure to fill thy body every day, and Wantest thou leisure to feed thy soul? Our Saviour gives thee better counsel, Labour not for the meat that Perishes, but for the meat that Endureth to Eternal life.
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,
Here is the best garment, if thou wilt put it on, even the Lord Iesus. Art thou not in charity? wilt thou, by cherishing a froward Spirit, deprive thy self of this sweet Comfort? who do not pity the folly of little child•n, that for cursed stomach refuse their meat? but how much more Are those to be pitied, whose uncharitable disposition deprives them of the Food of their Souls? in the mean time,
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.
how many Are there who neglect this blessed means of life and health, & so do sin against their own Souls? remember the doom of those excusers in the Gospel, I say unto you, that none of those men which were bidden, shall taste of my Supper.
c-crq d vbr a-acp r-crq vvb d j-vvn n2 pp-f n1 cc n1, cc av vdb vvi p-acp po32 d n2? np1 dt n1 pp-f d n2 p-acp dt n1, pns11 vvb p-acp pn22, cst pix pp-f d n2 r-crq vbdr vvn, vmb vvi pp-f po11 n1.
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,
and a mystery of iniquity to confirm them in their cruel and treacherous designs? so was I arg•: confirmed, who made assault upon the Prince of Orange,
cc dt n1 pp-f n1 pc-acp vvi pno32 p-acp po32 j cc j n2? av vbds p-acp n1: vvd, r-crq vvd n1 p-acp dt n1 pp-f n1,
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.
then to abuse such a sacred Ordinance to savage and barbarous designs? Yea, Some of them have not stuck to make that a means for poisoning the body, which christ ordained for the preservation of the soul.
cs pc-acp vvi d dt j n1 p-acp j-jn cc j n2? uh, d pp-f pno32 vhb xx vvn pc-acp vvi cst dt n2 p-acp vvg dt n1, r-crq np1 vvd p-acp dt n1 pp-f dt n1.
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,
Cardinal Benno reports of Pope Greg•ry the Seventh, called Hildebrand, (he might be w•ll called a brand of hell) that he d•manding of the Eucharist resolution of diverse questions,
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.
Others there Are, who albeit they come not to that height of impudence and impiety, yet do they offend in coming to the Sacrament carelessly, and receiving it unworthily.
ng2-jn pc-acp vbr, r-crq cs pns32 vvb xx p-acp d n1 pp-f n1 cc n1, av vdb pns32 vvi p-acp vvg p-acp dt n1 av-j, cc vvg pn31 av-j.
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.
How many alas Are there, who profane and pollute these Mysteres, by bringing with them profane Souls? For to them that Are defiled and unbelieving, nothing is pure, their hearts Are like filthy casks, which mar all that is put into them.
q-crq d uh vbr a-acp, r-crq j cc vvi d n2, p-acp vvg p-acp pno32 j n2? p-acp p-acp pno32 cst vbr vvn cc vvg, pix vbz j, po32 n2 vbr av-j j n2, r-crq vvb d cst vbz vvn p-acp pno32.
Wee know the fearefull estate of him who came without a wedding garment: when he was questioned, Friend, how camest thou in hither? hee was striken speechlesse;
we know the fearful estate of him who Come without a wedding garment: when he was questioned, Friend, how camest thou in hither? he was stricken speechless;
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, and fit to be entertained at his table.
And this should terrify all those, who come to the Sacrament without these Ornament of grace, which should make them gracious in the sighed of christ, and fit to be entertained At his table.
cc d vmd vvi d d, r-crq vvb p-acp dt n1 p-acp d n2 pp-f n1, r-crq vmd vvi pno32 j p-acp dt n1 pp-f np1, cc j pc-acp vbi vvn p-acp po31 n1.
so it is our duty when we come into so great a presence, & to be partakers of such a holy ordinance, to put off the clothes of our corruptions which defile vs,
so it is our duty when we come into so great a presence, & to be partakers of such a holy Ordinance, to put off the clothes of our corruptions which defile us,
av pn31 vbz po12 n1 c-crq pns12 vvb p-acp av j dt n1, cc pc-acp vbi n2 pp-f d dt j n1, pc-acp vvi a-acp dt n2 pp-f po12 n2 r-crq vvb pno12,
and to shaue off the locks of vanities, which disgrace vs. I may say therefore to euery approching Communicant in Saint Iames his words, Cleanse your hands you sinners,
and to shave off the locks of vanities, which disgrace us I may say Therefore to every approaching Communicant in Saint James his words, Cleanse your hands you Sinners,
cc pc-acp vvi a-acp dt n2 pp-f n2, r-crq vvb pno12 pns11 vmb vvi av p-acp d j-vvg n1 p-acp n1 np1 po31 n2, vvb po22 n2 pn22 n2,
This is called by the ancient Fathers, our Ʋiaticum; and fitly, for as the Israelites in their passage to Canaan had Manna, which yeelded omne delectamentum, all delightfull tastes.
This is called by the ancient Father's, our Ʋiaticum; and fitly, for as the Israelites in their passage to Canaan had Manna, which yielded omne delectamentum, all delightful tastes.
d vbz vvn p-acp dt j n2, po12 np1; cc av-j, c-acp p-acp dt np2 p-acp po32 n1 p-acp np1 vhd n1, r-crq vvd fw-la fw-la, d j vvz.
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.
Here is that King in the Gospel, which invites his guests, saying, Behold, I have prepared my dinner, my oxen and my fatlings Are killed, and all things Are ready.
av vbz d n1 p-acp dt n1, r-crq vvz po31 n2, vvg, vvb, pns11 vhb vvn po11 n1, po11 n2 cc po11 n2 vbr vvn, cc d n2 vbr j.
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.
Yet for your further Comfort, I must wish you to Remember, that the banquet is only begun in this life, which shall b• perfected in the life to come.
Lastly, for as much as Christ is offred to vs in the Sacramēt, it shall be very necessary that we examin whether, h•uing receiued the Sacrament, we haue receiued Christ.
Lastly, for as much as christ is offered to us in the Sacrament, it shall be very necessary that we examine whither, h•uing received the Sacrament, we have received christ.
Because, as Saint Augustine saith, there are many which eate panem Domine, but not panem Dominum. They receiue the outward signes, but not the inward grace.
Because, as Saint Augustine Says, there Are many which eat Bread Domine, but not Bread Dominum. They receive the outward Signs, but not the inward grace.
p-acp, c-acp n1 np1 vvz, pc-acp vbr d r-crq vvb fw-la fw-la, p-acp xx fw-la fw-la. pns32 vvb dt j n2, cc-acp xx dt j n1.
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.
First, where christ is received, he works mortification in the soul of the Receiver, & abates the strength of those corruptions, which otherwise would be potent, and violent.
ord, c-crq np1 vbz vvn, pns31 vvz n1 p-acp dt n1 pp-f dt n1, cc vvz dt n1 pp-f d n2, r-crq av vmd vbi j, cc j.
therefore was he anointed with the oyle of grace, that of his fulnesse we might receiue grace for grace, both the grace of remission, and the grace of sanctification;
Therefore was he anointed with the oil of grace, that of his fullness we might receive grace for grace, both the grace of remission, and the grace of sanctification;
av vbds pns31 vvn p-acp dt n1 pp-f n1, cst pp-f po31 n1 pns12 vmd vvi n1 p-acp n1, d dt n1 pp-f n1, cc dt n1 pp-f n1;
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.
A third note of our receiving christ, is our alienation and estranging from the world, according to that of Saint Paul in the third to the colossians, If you be risen with christ, Set your affections on things that Are above.
The young man that onely came to Christ, would not part with his wealth bring commanded, but Zaccheus, hauing receiued him into hi• house, makes a voluntary offer of dispersing to the poore and making restitution.
The young man that only Come to christ, would not part with his wealth bring commanded, but Zacchaeus, having received him into hi• house, makes a voluntary offer of dispersing to the poor and making restitution.
Yea all the blessings of God are made comfortable to vs, as it was with those happy conuerts, who did eate their meate together with gladnesse and singlenesse of heart.
Yea all the blessings of God Are made comfortable to us, as it was with those happy converts, who did eat their meat together with gladness and singleness of heart.
uh d dt n2 pp-f np1 vbr vvn j p-acp pno12, p-acp pn31 vbds p-acp d j vvz, r-crq vdd vvi po32 n1 av p-acp n1 cc n1 pp-f n1.
And as the Israelites had a taste in the wildernesse, of the fruits of Canaan, which afterwards they did enioy more plentifully in that promised Land. So haue we in the wildernes of this present world, the first fruits of that glory, which hereafter we shall enioy in the celestiall Canaan more aboundantly for euer.
And as the Israelites had a taste in the Wilderness, of the fruits of Canaan, which afterwards they did enjoy more plentifully in that promised Land. So have we in the Wilderness of this present world, the First fruits of that glory, which hereafter we shall enjoy in the celestial Canaan more abundantly for ever.
cc p-acp dt np2 vhd dt n1 p-acp dt n1, pp-f dt n2 pp-f np1, r-crq av pns32 vdd vvi av-dc av-j p-acp cst vvd n1 av vhb pns12 p-acp dt n1 pp-f d j n1, dt ord n2 pp-f d n1, r-crq av pns12 vmb vvi p-acp dt j np1 av-dc av-j p-acp av.
So Christ Iesus furnishing vs with this heauenly foode, may iustly chal•enge at our hands all that wee can doe to manifest our thankefull hearts for such a singular benefit.
So christ Iesus furnishing us with this heavenly food, may justly chal•enge At our hands all that we can do to manifest our thankful hearts for such a singular benefit.
av np1 np1 vvg pno12 p-acp d j n1, vmb av-j vvi p-acp po12 n2 d cst pns12 vmb vdi pc-acp vvi po12 j n2 p-acp d dt j n1.
As the King•y Prophet saith, VVhat shall I render to the Lord for all his benefits bestowed vpon me? So must we consult all the faculties of our soules,
As the King•y Prophet Says, What shall I render to the Lord for all his benefits bestowed upon me? So must we consult all the faculties of our Souls,
p-acp dt j n1 vvz, q-crq vmb pns11 vvi p-acp dt n1 p-acp d po31 n2 vvn p-acp pno11? av vmb pns12 vvi d dt n2 pp-f po12 n2,
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,
Thus, if upon the receiving of the Sacrament, we find, in Some measure, the strength of sin abated, grace augmented, our affections estranged from the world, our Souls filled with heavenly joy,
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:
THE FOURTH Sermon. The Form of the Sacrament. 1. COR. 11.26. For as often as you shall eat this bred, and drink this cup, etc. Having spoken of the Author and matter of the blessed Sacrament:
dt ord n1. dt n1 pp-f dt n1. crd np1. crd. c-acp c-acp av c-acp pn22 vmb vvi d n1, cc vvi d n1, av vhg vvn pp-f dt n1 cc n1 pp-f dt j-vvn n1:
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.
which gives being and perfection to the matter, and without the which as the physical matter would be like the Chaos, rudis indigestaque Moles, so the matter of the Sacrament would be Common bred and wine, without any sacred use.
r-crq vvz n1 cc n1 p-acp dt n1, cc p-acp dt r-crq p-acp dt j n1 vmd vbi av-j dt n1, fw-la fw-la n2, av dt n1 pp-f dt n1 vmd vbi j n1 cc n1, p-acp d j n1.
For if other actions of Christ are a kinde of speech for our direction, as St. Austin saith, certainely these are so to be conceiued in a more speciall manner, especially when there is a precept annexed to the actions, requiring imitation, as here it is.
For if other actions of christ Are a kind of speech for our direction, as Saint Austin Says, Certainly these Are so to be conceived in a more special manner, especially when there is a precept annexed to the actions, requiring imitation, as Here it is.
So that hereby is represented the Incarnation of Christ, when the Word did take flesh. This action of Christ yeelds matter of admiration and consolation.
So that hereby is represented the Incarnation of christ, when the Word did take Flesh. This actium of christ yields matter of admiration and consolation.
av cst av vbz vvn dt n1 pp-f np1, c-crq dt n1 vdd vvi n1. d n1 pp-f np1 vvz n1 pp-f n1 cc n1.
and take vpon him (for some mans sake) the state of a base begger, would not this strike the hearts of the beholders with amazement? How can we then without admiration consider, that our Sauiour, who was equall with God, should descend from heauen,
and take upon him (for Some men sake) the state of a base beggar, would not this strike the hearts of the beholders with amazement? How can we then without admiration Consider, that our Saviour, who was equal with God, should descend from heaven,
cc vvi p-acp pno31 (c-acp d ng1 n1) dt n1 pp-f dt j n1, vmd xx d vvi dt n2 pp-f dt n2 p-acp n1? q-crq vmb pns12 av p-acp n1 vvi, cst po12 n1, q-crq vbds j-jn p-acp np1, vmd vvi p-acp n1,
for our sakes? Well might the Apostle say, 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.
for our sakes? Well might the Apostle say, Great is the mystery of godliness, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, and received up into glory.
Thus Christ by taking our nature, is become our Emmanuel, euen God with vs, yea God for vs. Therefore the Angels sent by God to publish the incarnation of Christ to the world, doe call it Tidings of great ioy, and sing that ioyfull Anthem, Gloria in excelsis, Glory be to God in the highest heauens, peace on the earth, and good will towards men.
Thus christ by taking our nature, is become our Emmanuel, even God with us, yea God for us Therefore the Angels sent by God to publish the incarnation of christ to the world, do call it Tidings of great joy, and sing that joyful Anthem, Gloria in Excelsis, Glory be to God in the highest heavens, 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.
So that the Communicants, when they behold the Minister taking the bred, should for their instruction meditate with admiration and Comfort, upon the great mystery of Christ incarnation.
St. Mathew doth vse the word NONLATINALPHABET, he blessed; Saint Luke NONLATINALPHABET, he gaue thankes; St. Paul both, the one in the tenth chapter, the other in this.
Saint Matthew does use the word, he blessed; Saint Lycia, he gave thanks; Saint Paul both, the one in the tenth chapter, the other in this.
Others would haue them both translated to blesse, which may not bee: For though NONLATINALPHABET may signifie the same that NONLATINALPHABET yet that NONLATINALPHABET should be rendred by NONLATINALPHABET.
Others would have them both translated to bless, which may not be: For though may signify the same that yet that should be rendered by.
n2-jn vmd vhi pno32 av-d vvn pc-acp vvi, r-crq vmb xx vbi: c-acp cs vmb vvi dt d cst av d vmd vbi vvn p-acp.
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:
It is true that the Evangelists Lycia and John, relating the miracle of the fiue thousand fed with fiue loaves and two Fish, do use these two words severally:
pn31 vbz j cst dt n2 av cc np1, vvg dt n1 pp-f dt crd crd vvn p-acp crd n2 cc crd n2, vdb vvi d crd n2 av-j:
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;
Saint Luke hath, he blessed, S. John hath, he gave thanks. Yet this does not necessarily enforce a confounding of the words, that both should signify only to bless, or only to give thanks;
n1 np1 vhz, pns31 vvd, n1 np1 vhz, pns31 vvd n2. av d vdz xx av-j vvi dt j-vvg pp-f dt n2, cst d vmd vvi av-j pc-acp vvi, cc av-j pc-acp vvi n2;
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,
For these two parts of Invocation, Prayer and Thanksgiving, should in these actions, like Hippocrates twins, be inseparable Sodales, according to the Apostles Rule, 1. Tim. 4. The creature is not to be refused,
p-acp d crd n2 pp-f n1, n1 cc n1, vmd p-acp d n2, av-j np1 n2, vbb j n2, vvg p-acp dt n2 vvi, crd np1 crd dt n1 vbz xx pc-acp vbi vvn,
It would please God, so to be present with his ordinance, that through his grace and blessing, the Sacrament might become a faithfull meanes to confirme our vnion with Christ,
It would please God, so to be present with his Ordinance, that through his grace and blessing, the Sacrament might become a faithful means to confirm our Union with christ,
so that they must either reiect their maine ground of consecrating by hoc est corpus meum, or deny that this benediction is operatiue to! change the substances.
so that they must either reject their main ground of consecrating by hoc est corpus meum, or deny that this benediction is operative to! change the substances.
av cst pns32 vmb av-d vvi po32 j n1 pp-f vvg p-acp fw-la fw-la fw-la fw-la, cc vvb cst d n1 vbz j-jn p-acp! vvb dt n2.
As the waters of Iordan being sanctified by God for the cure of Naaman, were to be esteemed by him more excellent then all the riuers of Pharphar and Damascus;
As the waters of Iordan being sanctified by God for the cure of Naaman, were to be esteemed by him more excellent then all the Rivers of Pharpar and Damascus;
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.
Yea, if he gave thanks to God in our behalf, how much more should we do so for our selves, who receive the benefit? and from this duty of thanksgiving the Sacrament hath that ancient name of Eucharist.
uh, cs pns31 vvd n2 p-acp np1 p-acp po12 n1, c-crq d dc vmd pns12 vdi av p-acp po12 n2, r-crq vvb dt n1? cc p-acp d n1 pp-f n1 dt n1 vhz d j n1 pp-f n1.
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 indeed this actium does yield approbation and commendation to the celebrating of the Sacrament in solemn Congregations, where many joining together, their combined Prayers and praises do more powerfully pierce the heavens, to send up the sweet incense of thanks,
cc av d n1 vdz vvi n1 cc n1 p-acp dt vvg pp-f dt n1 p-acp j n2, c-crq d vvg av, po32 j-vvn n2 cc n2 vdi av-dc av-j vvi dt n2, pc-acp vvi a-acp dt j n1 pp-f n2,
Yea, this action giues denomination to the whole celebration of the Sacrament, which argues that it is a ceremony of great moment, and very worthy of obseruation.
Yea, this actium gives denomination to the Whole celebration of the Sacrament, which argues that it is a ceremony of great moment, and very worthy of observation.
uh, d n1 vvz n1 p-acp dt j-jn n1 pp-f dt n1, r-crq vvz cst pn31 vbz dt n1 pp-f j n1, cc av j pp-f n1.
Not that his body was broken (which by diuine prouidence was preuented that the Scripture might be fulfilled) but to set foorth the intolerable torments, that Christ indured in his death,
Not that his body was broken (which by divine providence was prevented that the Scripture might be fulfilled) but to Set forth the intolerable torments, that christ endured in his death,
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,
Hereby is Set forth that which Isaiah speaks of, He was wounded for our iniquities, he was broken for our transgressions, the chastisement of our peace was upon him,
then the rude souldiers shewed in his infirmity on the Crosse. But concerning this action, the Papists are exceedingly distracted, not knowing what to affirme;
then the rude Soldiers showed in his infirmity on the Cross. But Concerning this actium, the Papists Are exceedingly distracted, not knowing what to affirm;
Therfore, these shelues of absurdities, vpon which they doe cast themselues to maintaine their errors, should make them saile willingly downe the cleere chanell of truth.
Therefore, these shelves of absurdities, upon which they do cast themselves to maintain their errors, should make them sail willingly down the clear channel of truth.
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.
or Else the Papists Are too blame, that cannot teach their people better, or (which is the truth) these correctors of the Institution do play the Impostors, who to maintain an opinion of their carnal presence, have abandoned this comfortable actium of breaking the bred.
cc av dt njp2 vbr av vvb, cst vmbx vvi po32 n1 jc, cc (r-crq vbz dt n1) d n2 pp-f dt n1 vdb vvi dt n2, r-crq pc-acp vvi dt n1 pp-f po32 j n1, vhb vvn d j n1 pp-f vvg dt n1.
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,
Lastly, Here the Communicants must observe, that when the bred is broken, and the wine poured out, they should then stir up their hearts to meditate upon the pains & Passion of christ,
j, av dt n2 vmb vvi, cst c-crq dt n1 vbz vvn, cc dt n1 vvd av, pns32 vmd av vvi a-acp po32 n2 pc-acp vvi p-acp dt n2 cc n1 pp-f np1,
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.
His wounds, his stripes, his anguish of soul, and torments of death, were the blessed means to deliver us from the pains and torments of Eternal death.
though it be not here expressed, yet it is implyed in the word Take, and is plainely mentioned in all the Euangelists, which speake of the institution of the Supper.
though it be not Here expressed, yet it is employed in the word Take, and is plainly mentioned in all the Evangelists, which speak of the Institution of the Supper.
cs pn31 vbb xx av vvn, av pn31 vbz vvn p-acp dt n1 vvb, cc vbz av-j vvn p-acp d dt n2, r-crq vvb pp-f dt n1 pp-f dt n1.
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.
This actium is of great moment, for it Representeth GOD the Father giving his Son to us, with all the merits of his painful Passion and perfect Obedience.
d n1 vbz pp-f j n1, c-acp pn31 vvz np1 dt n1 vvg po31 n1 p-acp pno12, p-acp d dt n2 pp-f po31 j n1 cc j n1.
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:
Him hath GOD sealed, as it is in the sixt of John. As God by his Eternal Decree did ordain christ Iesus to be our Saviour, who is the Lamb slain from the beginning of the world:
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.
First, from the person and actium meeting together, namely, christ giving the Sacrament, I may well collect that it belongs only to the Minister, who is Christ substitute, to give the Sacrament.
Gregory of Ʋalentia saith, that a Lay man may administer the Sacraments, for that the applying cause doth not concurre of it selfe to produce the effect.
Gregory of Ʋalentia Says, that a Lay man may administer the Sacraments, for that the applying cause does not concur of it self to produce the Effect.
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,
It is objected by Some, that our Saviour said to his Disciples, Concerning the Cup, Divide this among you. But that is spoken of the Cup in the Passover,
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,
It is no less absurd for a man to affirm, that Another should receive good by the Priests receiving, (as the Rhemists teach) then to hold, that he may be fed by the meat Another man eats,
Saint Hierom shewes that, which in all probabilitie was the generall custome of the Primitiue Church, whilst their loue feasts called NONLATINALPHABET after the celebration of the Supper, were in vse:
Saint Hieronymus shows that, which in all probability was the general custom of the Primitive Church, while their love feasts called After the celebration of the Supper, were in use:
And Euagrius, vpon occasion of relating a miracle that hapned in the dayes of Bishop Menas, (who succeeded Epiphanius ) writ•s, that it was an ancient custome in the Church of Cōstantinople, that if any part of the Sacramēt remained, the young youth which frequented the Schooles did eate it.
And Eugrius, upon occasion of relating a miracle that happened in the days of Bishop Menas, (who succeeded Epiphanius) writ•s, that it was an ancient custom in the Church of Cōstantinople, that if any part of the Sacrament remained, the young youth which frequented the Schools did eat it.
But what speake I of the Churches practice against Romish reseruation, when the Pope Clement himselfe, besides his expresse prohibition, hath a caueat that onely so much be consecrated as may at that time be spent.
But what speak I of the Churches practice against Romish reservation, when the Pope Clement himself, beside his express prohibition, hath a caveat that only so much be consecrated as may At that time be spent.
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, it being (as the Rhemists say) the principall act and worke of priesthood.
this being a main difference between a Sacrifice and a Sacrament, that in the one we give to God, in the other God gives to us And it is very observable against the Church of Rome, which Stands upon her real Altars and Sacrifice, that if any such had remained, Saint Paul, who was divinely wise in pressing and proving the points he had in hand, did strangely neglect a forcible argument, in not requiring maintenance to the Ministers for their serving At the Altar and offering Sacrifice, it being (as the Rhemists say) the principal act and work of priesthood.
d vbg dt j n1 p-acp dt n1 cc dt n1, cst p-acp dt pi pns12 vvi p-acp np1, p-acp dt j-jn np1 vvz p-acp pno12 cc pn31 vbz av j p-acp dt n1 pp-f np1, r-crq vvz p-acp po31 j n2 cc n1, cst cs d d vhd vvn, n1 np1, r-crq vbds av-jn j p-acp vvg cc vvg dt n2 pns31 vhd p-acp n1, vdd av-j vvi dt j n1, p-acp xx vvg n1 p-acp dt n2 p-acp po32 vvg p-acp dt n1 cc vvg n1, pn31 n1 (c-acp dt n2 vvb) dt j-jn n1 cc n1 pp-f n1.
Againe, this checks that nice curiosity of the Romanists, who contrary to the ancient custome of the Church, doe put the Sacrament into the mouthes, not giue it into the hands of the Communicants.
Again, this Checks that Nicaenae curiosity of the Romanists, who contrary to the ancient custom of the Church, do put the Sacrament into the mouths, not give it into the hands of the Communicants.
where the deuill entring into a woman that bit him in eating of Lettice, and beeing reprooued for it, answered, What haue I done? I did but sit vpon the Lettice and she came and bit me.
where the Devil entering into a woman that bit him in eating of Lettice, and being reproved for it, answered, What have I done? I did but fit upon the Lettice and she Come and bit me.
But that the greatest of all, which that prodigall giuer offers to our Sauiour, when shewing him all the Kingdomes of the world, hee said, All these will I giue thee,
But that the greatest of all, which that prodigal giver offers to our Saviour, when showing him all the Kingdoms of the world, he said, All these will I give thee,
p-acp cst dt js pp-f d, r-crq d j-jn n1 vvz p-acp po12 n1, c-crq vvg pno31 d dt n2 pp-f dt n1, pns31 vvd, d d vmb pns11 vvi pno21,
whereupon Chrysostome saith, Sic Deus dilexit? Did God so loue the world? Dic beate Iohannes, quomodo sic? tell vs, O blessed Iohn, how was that So? Euen that which followeth, So God loued the world, that he gaue his onely begotten Sonno, that whosoeuer beleeued in him, should not perish, but haue euerlasting life.
whereupon Chrysostom Says, Sic Deus dilexit? Did God so love the world? Die beat Iohannes, quomodo sic? tell us, Oh blessed John, how was that So? Even that which follows, So God loved the world, that he gave his only begotten Sleep, that whosoever believed in him, should not perish, but have everlasting life.
yea, seeing 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.
yea, seeing God hath not spared his own Son, but given him for us to death, we should think nothing too deer for the testification of our thankfulness.
uh, vvg np1 vhz xx vvn po31 d n1, p-acp vvn pno31 p-acp pno12 p-acp n1, pns12 vmd vvi pix av j-jn c-acp dt n1 pp-f po12 n1.
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.
Even to consecrate our selves, our Souls and bodies, and all that we have and Are, to his service, who hath vouchsafed unto us forth of his abundant mercy, this inestimable gift to our exceeding Comfort.
av pc-acp vvi po12 n2, po12 n2 cc n2, cc d cst pns12 vhb cc vbr, p-acp po31 n1, r-crq vhz vvn p-acp pno12 av pp-f po31 j n1, d j n1 p-acp po12 j-vvg n1.
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,
In which our blessed Saviour does necessarily show the use & benefit of the Sacrament, performing therein the office of a careful physician, in preparing a medicine, prescribing to his Patient the use,
So that this stirring of vs vp by these words, may be like the Angels stirring the people of Bethesda, that the Sacrament may yeelde vertue for the cure and comfort of our soules.
So that this stirring of us up by these words, may be like the Angels stirring the people of Bethesda, that the Sacrament may yield virtue for the cure and Comfort of our Souls.
av cst d vvg pp-f pno12 a-acp p-acp d n2, vmb vbi av-j dt n2 vvg dt n1 pp-f np1, cst dt n1 vmb vvi n1 p-acp dt n1 cc n1 pp-f po12 n2.
But here it may be questioned why it is called the new Testament, or Couenant, seeing the same is very ancient, being made in Paradise to Adam, renewed to Abraham, witnessed by the Prophets, figured in the sacrifices? I answer, it may be called a new Couenant in diuers respects.
But Here it may be questioned why it is called the new Testament, or Covenant, seeing the same is very ancient, being made in Paradise to Adam, renewed to Abraham, witnessed by the prophets, figured in the Sacrifices? I answer, it may be called a new Covenant in diverse respects.
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:
the one premonstrating christ to come, the other Demonstrating him already come. Fifty, in regard of the new Form or ceremonies wherein it is Set forth:
dt pi vvg np1 pc-acp vvi, dt n-jn vvg pno31 av vvn. ord, p-acp n1 pp-f dt j n1 cc n2 c-crq pn31 vbz vvn av:
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;
Not in those Legal types, as the blood of Bulls and Goats, but in the elements of bred and wine, which do lively represent the body and blood of the Son of God as without spot. Thus the words being cleared;
xx p-acp d j n2, c-acp dt n1 pp-f n2 cc n2, cc-acp p-acp dt n2 pp-f n1 cc n1, r-crq vdb av-j vvi dt n1 cc n1 pp-f dt n1 pp-f np1 c-acp p-acp n1. av dt n2 vbg vvn;
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.
Now to the Actions of the people, wherein I will be brief, in regard that what concerns them, is in Some sort handled (by reason of Relation) in the actions of the Minister.
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:
First, that it is no arbitrary thing whither we receive the Sacrament or not, seeing we Are enjoined it by virtue of this precept, Take, eat. The Centurion said to our Saviour, speak the word only, and my servant shall be Whole:
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,
The Servants of Naaman said well unto him, If the Prophet had commanded thee a greater matter, Shouldst thou not have done it? how much more when he Says, Wash and be clean? So may I say, My brothers,
dt n2 pp-f np1 vvd av p-acp pno31, cs dt n1 vhd vvn pno21 dt jc n1, vmd2 pns21 xx vhi vdn pn31? c-crq d n1 c-crq pns31 vvz, vvb cc vbi j? av vmb pns11 vvb, po11 n2,
if wee had onely Christs cōmandement, 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.
if we had only Christ Commandment, should we not obey it? how much more, when much Comfort is to be obtained in obeying the Commandment? The want of this taking in many may justly cause the prophets complaint, There is none that stirred up himself to take hold on thee.
cs pns12 vhd j npg1 n1, vmd pns12 xx vvi pn31? c-crq d dc, c-crq d n1 vbz pc-acp vbi vvn p-acp vvg dt n1? dt n1 pp-f d vvg p-acp d vmb av-j vvi dt ng1 n1, pc-acp vbz pix cst vvd a-acp px31 pc-acp vvi n1 p-acp pno21.
so without laying hold vpon Christ, that vertue may proceed from him to be as foode and sap to our soules, they must needs decay and famish. That is a heauenly proclamation;
so without laying hold upon christ, that virtue may proceed from him to be as food and sap to our Souls, they must needs decay and famish. That is a heavenly proclamation;
av p-acp vvg n1 p-acp np1, cst n1 vmb vvi p-acp pno31 pc-acp vbi p-acp n1 cc n1 p-acp po12 n2, pns32 vmb av vvi cc vvi. cst vbz dt j n1;
To which purpose St. Augustine saith well, Quid paras dentes? VVhy dost thou prepare thy teeth & thy belly? Prepare thy minde: Beleeue, & thou hast eaten.
To which purpose Saint Augustine Says well, Quid paras dentes? Why dost thou prepare thy teeth & thy belly? Prepare thy mind: Believe, & thou hast eaten.
and not suffer them to taste a bit? Doth she not in witholding from the people the participation of the Sacramēt, bring vpon them that iudgement inflicted vpon the incredulous ruler, who did onely see the plenty prophecied of by Elisha, but did not eate thereof?
and not suffer them to taste a bit? Does she not in withholding from the people the participation of the Sacrament, bring upon them that judgement inflicted upon the incredulous ruler, who did only see the plenty prophesied of by Elisha, but did not eat thereof?
cc xx vvi pno32 pc-acp vvi dt n1? vdz pns31 xx p-acp vvg p-acp dt n1 dt n1 pp-f dt n1, vvb p-acp pno32 d n1 vvn p-acp dt j n1, r-crq vdd av-j vvi dt n1 vvn pp-f p-acp np1, p-acp vdd xx vvi av?
Therefore Saint Austins rule is good, Si Locutio sit flagitium iubens, &c. If there be a speech in the Scripture which commandeth some wicked act, it is a figuratiue speech;
Therefore Saint Austins Rule is good, Si Locution sit Flagitium iubens, etc. If there be a speech in the Scripture which commands Some wicked act, it is a figurative speech;
av n1 npg1 vvb vbz j, fw-mi fw-la fw-la fw-la fw-la, av cs pc-acp vbi dt n1 p-acp dt n1 r-crq vvz d j n1, pn31 vbz dt j n1;
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.
If this speech were not figurative, the act were odious, for it is more horrible and inhumane to eat men Flesh then to kill it, to drink men blood then to sheade it.
cs d n1 vbdr xx j, dt n1 vbdr j, p-acp pn31 vbz av-dc j cc j pc-acp vvi ng1 n1 av pc-acp vvi pn31, pc-acp vvi ng1 n1 av p-acp n1 pn31.
For what doe they else in this, but with the lewd woman in the Prouerbes, if they can carry it closely, wipe their mouthes and say, Haue we committed iniquity?
For what do they Else in this, but with the lewd woman in the Proverbs, if they can carry it closely, wipe their mouths and say, Have we committed iniquity?
therefore wee must apply Christ to our soules in the Sacrament, as Elizeus applyed his body to the dead child, that we may haue life and comfort thereby.
Therefore we must apply christ to our Souls in the Sacrament, as Elisha applied his body to the dead child, that we may have life and Comfort thereby.
av pns12 vmb vvi np1 p-acp po12 n2 p-acp dt n1, p-acp np1 vvd po31 n1 p-acp dt j n1, cst pns12 vmb vhi n1 cc n1 av.
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,
And as he Says 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,
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;
THE FIFT Sermon. The final Cause or End of the Sacrament. 1. COR. 11.24. Do this in remembrance of me, etc. we Are now come to the final cause or end of the Sacrament;
dt ord n1. dt j n1 cc vvb pp-f dt n1. crd np1. crd. vdb d p-acp n1 pp-f pno11, av pns12 vbr av vvn p-acp dt j n1 cc n1 pp-f dt n1;
And surely the neglect thereof doth precipitate most men into many miscries and iniquities: for there is a way that seemes good to a man in his owne eyes,
And surely the neglect thereof does precipitate most men into many miscries and iniquities: for there is a Way that seems good to a man in his own eyes,
cc av-j dt n1 av vdz vvi av-ds n2 p-acp d vvz cc n2: p-acp pc-acp vbz dt n1 cst vvz j p-acp dt n1 p-acp po31 d n2,
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, but are onely led by sense,
like the silver streams of a swift river, which runs speedily, and falls suddenly into the brackish Sea. How unseemly is it for a man endued with a reasonable soul, to be like the horse & the mule which have no understanding, but Are only led by sense,
Iudas forth of a couetous humor to fill his purse, and the Iewes out of their malice to bee reuenged, that which was gracious in our mercifull God, was odious both in perfidious Iudas, and the malicious Iewes.
Iudas forth of a covetous humour to fill his purse, and the Iewes out of their malice to be revenged, that which was gracious in our merciful God, was odious both in perfidious Iudas, and the malicious Iewes.
np1 av pp-f dt j n1 pc-acp vvi po31 n1, cc dt np2 av pp-f po32 n1 pc-acp vbi vvn, cst r-crq vbds j p-acp po12 j np1, vbds j av-d p-acp j np1, cc dt j np2.
But if hee vndertake that function onely to support his estate, and being possessed with a dumbe spirit, betake himselfe to rest, there is a fearefull woe belongs to him.
But if he undertake that function only to support his estate, and being possessed with a dumb Spirit, betake himself to rest, there is a fearful woe belongs to him.
Did not the Pharises, through those hypocriticall ends they propounded to themselues, lose the glory of those worthy duties of fasting, prayer, and almes? And are not the Papists workes extremely stained with the end and intention of merit? And surely, it may iustly be feared, that many lose the sweet comfort of the blessed Sacrament,
Did not the Pharisees, through those hypocritical ends they propounded to themselves, loose the glory of those worthy duties of fasting, prayer, and alms? And Are not the Papists works extremely stained with the end and intention of merit? And surely, it may justly be feared, that many loose the sweet Comfort of the blessed Sacrament,
vdd xx dt np2, p-acp d j n2 pns32 vvd p-acp px32, vvb dt n1 pp-f d j n2 pp-f vvg, n1, cc n2? cc vbr xx dt njp2 n2 av-jn vvn p-acp dt n1 cc n1 pp-f n1? cc av-j, pn31 vmb av-j vbi vvn, cst d vvb dt j n1 pp-f dt j-vvn n1,
As the Master of the feast propounds that to his guests, 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,
As the Master of the feast propounds that to his guests, Friend how camest thou in hither? So will christ Iesus one day question every Communicant, Friend, Wherefore camest thou in hither? Then happy shall that Christian be, who can answer forth of a sincere heart, Lord, I Come to be put in remembrance of thee,
Here a question meetes vs in the first words, namely, what our Sauiour meanes when he saith, Doe this? The Rhemists say, that in these words, the holy Sacrament of orders is instituted,
Here a question meets us in the First words, namely, what our Saviour means when he Says, Do this? The Rhemists say, that in these words, the holy Sacrament of order is instituted,
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.
But is this the principal act of Priesthood, to offer the body of christ in sacrifice? Behod how they do deject the office of a Minister, making it inferior to diverse mechanical trades.
Elihu in Iob makes another matter of the office of a Minister, when he saith, Scarce one of a thousand is found to be a fit Messenger from the Lord of Hosts.
Elihu in Job makes Another matter of the office of a Minister, when he Says, Scarce one of a thousand is found to be a fit Messenger from the Lord of Hosts.
when he demanded, Ad haec quis idoneus? VVho it sufficient for these thing? But what doth NONLATINALPHABET, signifie Sacrifice this? This is such an interpretation as neuer was heard of.
when he demanded, Ad haec quis Idoneus? Who it sufficient for these thing? But what does, signify Sacrifice this? This is such an Interpretation as never was herd of.
c-crq pns31 vvd, fw-la fw-la fw-la fw-la? r-crq pn31 j p-acp d n1? cc-acp q-crq vdz, vvb vvi d? d vbz d dt n1 c-acp av-x vbds vvn pp-f.
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;
And indeed it is remarkable that in the new Testament, our Saviour and his Secretary's, have continually distinguished the Ministers of the Gospel, from the Legal Ministers, both in name and office, appropryating to them in the Law, the title of Priests, and the office of sacrificing;
cc av pn31 vbz j cst p-acp dt j n1, po12 n1 cc po31 n2, vhb av-j vvn dt n2 pp-f dt n1, p-acp dt j n2, av-d p-acp n1 cc n1, vvg p-acp pno32 p-acp dt n1, dt n1 pp-f n2, cc dt n1 pp-f vvg;
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.
Therefore the Lord Iesus, for the help of our bad and brittle memories, hath commanded unto us the celebration of the blessed Sacrament, saying, Do this in remembrance of me.
av dt n1 np1, p-acp dt n1 pp-f po12 j cc j n2, vhz vvn p-acp pno12 dt n1 pp-f dt j-vvn n1, vvg, vdb d p-acp n1 pp-f pno11.
So that this Sacrament must be celebrated in remembrance of Christ, like the pillar that Ioshua erected, in memoriall of that wonderfull passage ouer Iordan.
So that this Sacrament must be celebrated in remembrance of christ, like the pillar that Ioshua erected, in memorial of that wonderful passage over Iordan.
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.
and cause no doubt to bewail our Wants, who neither without, nor with this memorial do so fruitfully and effectually Remember our Saviour as we should.
cc vvb dx n1 pc-acp vvi po12 n2, r-crq av-dx p-acp, ccx p-acp d n-jn vdb av av-j cc av-j vvb po12 n1 c-acp pns12 vmd.
and the maruailous prouidence of God, in protecting them from the stroke of the Angel; yea, for the better remembrance of those mercies they had the Passeouer:
and the marvelous providence of God, in protecting them from the stroke of the Angel; yea, for the better remembrance of those Mercies they had the Passover:
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,
and Consider the unspeakable mercy of christ, in delivering us from Eternal condemnation, and his gracious Goodness in ordaining this memorial of our deliverance, I doubt not but we shall find greater cause to Tax our selves for our unkind forgetfulness,
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,
Behold, my brothers, have not we as just cause to mourn for our shameful forgetfulness, who notwithstanding these remembrances, do neglect these great Mercies, which we should lock and lay up in our hearts like rich Jewels,
vvb, po11 n2, vhb xx pns12 c-acp j n1 pc-acp vvi p-acp po12 j n1, r-crq p-acp d n2, vdb vvi d j n2, r-crq pns12 vmd vvi cc vvi a-acp p-acp po12 n2 av-j j n2,
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:
If a King having ransomed a captive, should give him a piece of plate, and wish him when he drinks therein to think upon the favours he had done 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.
O how unworthy Are we of this great mercy, if we will not Remember him? We may well say in the Psalmists words, If I forget thee, Oh my Saviour, let my right hand forget her cunning.
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.
Lord Remember me when thou Comest into thy Kingdom, Says the penitent Malefactor, and Christ answer is, This day thou shalt be with me in Paradise.
and if wee haue fallen through frailty, that it may be a restoratiue; by remembring that hee is a gracious Aduocate, and the propitiation for a penitent sinner.
and if we have fallen through frailty, that it may be a restorative; by remembering that he is a gracious Advocate, and the propitiation for a penitent sinner.
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.
for why should I be as one that turns aside to the flocks of thy Sodales? In sickness let us with Bartimaeus cry unto him, Iesus thou Son of David have mercy on me.
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.
Secondly, as these words may serve to distinguish between this and the other Sacraments: so may they also very aptly carry with them an intimation of receiving often.
ord, c-acp d n2 vmb vvi pc-acp vvi p-acp d cc dt j-jn n2: av vmb pns32 av av av-j vvi p-acp pno32 dt n1 pp-f vvg av.
But here it may bee questioned, how oft a man is to receiue the Sacrament? For answere whereunto I might say with Chrysostome, The Apostle hath not limited this Sacrament with any obseruation of time.
But Here it may be questioned, how oft a man is to receive the Sacrament? For answer whereunto I might say with Chrysostom, The Apostle hath not limited this Sacrament with any observation of time.
p-acp av pn31 vmb vbi vvn, c-crq av dt n1 vbz pc-acp vvi dt n1? p-acp n1 c-crq pns11 vmd vvi p-acp np1, dt n1 vhz xx vvn d n1 p-acp d n1 pp-f n1.
That so we may, as neere as our fraile nature will permit, resemble those bless•d spirits, who are exercised incessantly in singing Halleluiahs without wearinesse.
That so we may, as near as our frail nature will permit, resemble those bless•d spirits, who Are exercised incessantly in singing Hallelujahs without weariness.
Therefore Saint Chrysostome speaking of some who once a yeere would be sure to come (whether prepared or vnprepared) because of the festiuall time, doth iustly checke them,
Therefore Saint Chrysostom speaking of Some who once a year would be sure to come (whither prepared or unprepared) Because of the festival time, does justly check them,
av n1 np1 vvg pp-f d r-crq a-acp dt n1 vmd vbi j pc-acp vvi (cs vvn cc j) c-acp pp-f dt n1 n1, vdz av-j vvi pno32,
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,
Thus having satisfied that qu•stion Concerning the time, we will now Consider the particular end of celebrating the Sacrament, which is the showing of Christ death,
av vhg vvn d n1 vvg dt n1, pns12 vmb av vvi dt j n1 pp-f vvg dt n1, r-crq vbz dt vvg pp-f npg1 n1,
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.
And this I will Consider in fiue general passages, as it were fiue tragical Acts, having in them many doleful Scenes. 1. His agony in the garden. 2. His apprehension in the same. 3. His appearing before the high Priest. 4. His arraignment before Pilate. 5. His execution At mount Calvary.
So before the storme and tempest of our Sauiours extreme troubles, sorrow and heauinesse doe ouer-shadow his soule, not suffering the Sunne of comfort to shine vpon the Sonne of righteousnesse.
So before the storm and tempest of our Saviour's extreme Troubles, sorrow and heaviness do overshadow his soul, not suffering the Sun of Comfort to shine upon the Son of righteousness.
av p-acp dt n1 cc n1 pp-f po12 ng1 j-jn n2, n1 cc n1 vdb n1 po31 n1, xx vvg dt n1 pp-f n1 pc-acp vvi p-acp dt n1 pp-f n1.
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.
Is it not strange, that he who is the only Comfort of every Christian soul, should have his soul so sorrowful, troubled and amazed? Yea, 2. such was his extensive and intensive Fear and sorrow, that he entreated his Disciples to tarry there and watch with him.
vbz pn31 xx j, cst pns31 r-crq vbz dt j n1 pp-f d njp n1, vmd vhi po31 n1 av j, j-vvn cc vvn? uh, crd d vbds po31 j cc j n1 cc n1, cst pns31 vvd po31 n2 pc-acp vvi a-acp cc vvi p-acp pno31.
and how bitter this cuppe of affliction was, may appeare, in that he 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.
and how bitter this cup of affliction was, may appear, in that he cast himself prostrate on the earth in Prayers and supplications, with tears and strong cries that the cup might pass, & 3. times he ingeminates that petition, Father, if it be possible, let this cup pass.
cc c-crq j d n1 pp-f n1 vbds, vmb vvi, p-acp cst pns31 vvn px31 j p-acp dt n1 p-acp n2 cc n2, p-acp n2 cc j n2 cst dt n1 vmd vvi, cc crd n2 pns31 vvz d n1, n1, cs pn31 vbb j, vvb d n1 vvi.
If the beginning of the cuppe be so irkesome, Lord, how bitter will the bottome be? 4. The greatn•sse of Christs horror and heauin•sse was manifested by a miraculous effect, the like was neuer heard of, that is, his sweating drops of bloud,
If the beginning of the cup be so irksome, Lord, how bitter will the bottom be? 4. The greatn•sse of Christ horror and heauin•sse was manifested by a miraculous Effect, the like was never herd of, that is, his sweating drops of blood,
and desired to watch with him, doe sleepe againe and againe, which caused that sorrowfull and emphaticall expostulation, VVhat, could you not watch with me one houre? What, not with mee, who day and night haue beene conuersant with you,
and desired to watch with him, do sleep again and again, which caused that sorrowful and emphatical expostulation, What, could you not watch with me one hour? What, not with me, who day and night have been conversant with you,
cc vvd pc-acp vvi p-acp pno31, vdb vvi av cc av, r-crq vvd cst j cc j n1, q-crq, vmd pn22 xx vvi p-acp pno11 crd n1? q-crq, xx p-acp pno11, r-crq n1 cc n1 vhb vbn j p-acp pn22,
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.
and always ministered Comfort to you? what, not one hour, in my greatest need of the Comfort of your company? surely I would never have d•sired you any more to watch with me.
cc av vvd n1 p-acp pn22? q-crq, xx crd n1, p-acp po11 js n1 pp-f dt n1 pp-f po22 n1? av-j pns11 vmd av-x vhi vvn pn22 d av-dc pc-acp vvi p-acp pno11.
In this turbulent act, let vs first obserue to whom he is betrayed, & that Christ himselfe tells vs, The Son of man is deliuerd into the hands of sinners, that is, sinners NONLATINALPHABET, most wicked & flagitious sinners:
In this turbulent act, let us First observe to whom he is betrayed, & that christ himself tells us, The Son of man is Delivered into the hands of Sinners, that is, Sinners, most wicked & flagitious Sinners:
p-acp d j n1, vvb pno12 ord vvi p-acp ro-crq pns31 vbz vvn, cc cst np1 px31 vvz pno12, dt n1 pp-f n1 vbz vvn p-acp dt n2 pp-f n2, cst vbz, ng1, av-ds j cc j n2:
& 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:
& could they be better, who were not afraid to imbrue their hands in the blood of the most Innocent? It is no small disparagement for a Nobleman injuriously prosecuted for rebellion, to be apprehended by an enemy being a man of mean quality:
yet our harmelesse Sauiour being in his diuine nature equall with God, and in his humane, descended of the bloud Royall of Iuda, yeelds himselfe into the hands of most malicious miscreants, his base aduersaries.
yet our harmless Saviour being in his divine nature equal with God, and in his humane, descended of the blood Royal of Iuda, yields himself into the hands of most malicious miscreants, his base Adversaries.
And this is added to make vp our Sauiours griefe, and the traytors villany, that he couers his treachery with a vizard of kindnesse, which makes Christ say passionatly, Iudas, betrayest thou the Sonne of man with a kisse?
And this is added to make up our Saviour's grief, and the Traitors villainy, that he covers his treachery with a vizard of kindness, which makes christ say passionately, Iudas, Betrayest thou the Son of man with a kiss?
What needs such a band of armed men come forth against him, if he will vse no violence? or if hee will exercise his power, what can such an army doe to him, who can bring to his ayd twelue Legions of Angels?
What needs such a band of armed men come forth against him, if he will use no violence? or if he will exercise his power, what can such an army do to him, who can bring to his aid twelue Legions of Angels?
then Samson did the cords of the Philistins. But Nectuntur vincula, tenetur iastitia. As Simeon did voluntarily suffer himselfe to be bound for his brethren;
then samson did the cords of the philistines. But Nectuntur vincula, tenetur iastitia. As Simeon did voluntarily suffer himself to be bound for his brothers;
And is it a small matter, that Christ being the King of Kings, must bee conuented before 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?
And is it a small matter, that christ being the King of Kings, must be Convicted before Annas, Caiaphas, and such other caitiffs? What indignity is this, that he who is the Judge of all the world, must stand before the tribunal of sinful wretched men?
for blindfolding him, they strike him, & then bid 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, so that they were torne with Beares.
for blindfolding him, they strike him, & then bid him prophesy who struck him. We read that the man of God took so to heart the mocking of little children, that he cursed them in the name of the Lord, so that they were torn with Bears.
How much more iustly and easily might the Son of God haue inflicted the like iudgment vpon these gracelesse men? but behold, his reuenge is patience and silence.
How much more justly and Easily might the Son of God have inflicted the like judgement upon these graceless men? but behold, his revenge is patience and silence.
c-crq av-d av-dc av-j cc av-j vmd dt n1 pp-f np1 vhb vvn dt j n1 p-acp d j n2? cc-acp vvb, po31 n1 vbz n1 cc n1.
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: where though they can fasten no iust accusation vpon him,
for having all the night been 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: where though they can fasten no just accusation upon him,
they charge him with disloyalty, in forbidding Caesars tribute, whereas his practice confuted them. They accuse him of ambitious aspiring to the Kingdome, albeit he vtterly disclaimed that honour.
they charge him with disloyalty, in forbidding Caesars tribute, whereas his practice confuted them. They accuse him of ambitious aspiring to the Kingdom, albeit he utterly disclaimed that honour.
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.
2. Consider that Pilate being urged in Conscience to favour Christ apparent innocency, and yet being also pressed with the malicious and clamorous importunity of these men, is glad to rid his hands of him, and send him to Herod.
crd np1 cst np1 vbg vvn p-acp n1 pc-acp vvi npg1 j n1, cc av vbg av vvn p-acp dt j cc j n1 pp-f d n2, vbz j pc-acp vvi po31 n2 pp-f pno31, cc vvi pno31 p-acp np1.
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.
Herod Set him At nought, and his men of war mocked him, and so they sent him back to Pilate, where again he meets with all disgrace and despite that malice can devise.
np1 vvd pno31 p-acp pix, cc po31 n2 pp-f n1 vvd pno31, cc av pns32 vvd pno31 av p-acp np1, c-crq av pns31 vvz p-acp d n1 cc n1 cst n1 vmb vvi.
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;
5. Consider how he is despitefully scorned, and pitifully scourged by the merciless Soldiers, and how disgraceful and painful Instruments of scorn do to meet together;
crd np1 c-crq pns31 vbz av-j vvn, cc av-j vvn p-acp dt j n2, cc c-crq j cc j n2 pp-f n1 vdb p-acp vvi av;
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.
This cannot but grieve our Saviour to see their hellish fury, but how much more does it wound his compassionate heart, to hear them pour forth that fearful execration upon themselves, His blood be upon us, and upon our children.
d vmbx cc-acp vvi po12 n1 pc-acp vvi po32 j n1, cc-acp c-crq d dc vdz pn31 vvi po31 j n1, pc-acp vvi pno32 n1 av cst j n1 p-acp px32, po31 n1 vbb p-acp pno12, cc p-acp po12 n2.
and eternall life sealed vp vnto vs. St. Cyprian shewes, that the Martyrs in the Primitiue Church were wont, when they appeared befors the cruell Tyrants, to receiue the Sacrament, that they might thereby be strengthened with the spirit of Fortitude.
and Eternal life sealed up unto us Saint Cyprian shows, that the Martyrs in the Primitive Church were wont, when they appeared befores the cruel Tyrants, to receive the Sacrament, that they might thereby be strengthened with the Spirit of Fortitude.
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;
Again, the Sacrament is a notable means ro demolish and raze the Foundation of sin, by reason of a persuasive and operative property. A persuasive;
for it is as a conduit pipe, which being set to the fountaine of Grace Christ Iesus, conueyes grace, from that holy Fountaine, into the Cisternes of our soules.
for it is as a conduit pipe, which being Set to the fountain of Grace christ Iesus, conveys grace, from that holy Fountain, into the Cisterns of our Souls.
it serues to strengthen our Faith, reuiue our Hope, renue our Repentance, kindle our Charity, confirme our Patience, guide our Temperance, that we may be ready to euery goodworke.
it serves to strengthen our Faith, revive our Hope, renew our Repentance, kindle our Charity, confirm our Patience, guide our Temperance, that we may be ready to every goodworke.
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.
if he were corporally & locally present in the Sacrament? Saint Augustine Says truly, Men use to have a memorial of those things only that Are absent.
cs pns31 vbdr av-j cc av-j j p-acp dt n1? n1 np1 vvz av-j, n2 vvb pc-acp vhi dt n1 pp-f d n2 av-j cst vbr j.
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.
And that which Lactantius hath, is much to this purpose, A men picture is needful when he is absent, but to have it when he is present, it is very superfluous.
cc cst r-crq np1 vhz, vbz av-d p-acp d n1, dt ng1 n1 vbz j c-crq pns31 vbz j, p-acp pc-acp vhi pn31 c-crq pns31 vbz j, pn31 vbz av j.
And in that the Sacrament must be celebrated in remembrance of Christ till he come, doth it not manifestly argue his absence which the Scriptures also doe abundantly teach?
And in that the Sacrament must be celebrated in remembrance of christ till he come, does it not manifestly argue his absence which the Scriptures also do abundantly teach?
cc p-acp d dt n1 vmb vbi vvn p-acp n1 pp-f np1 c-acp pns31 vvb, vdz pn31 xx av-j vvi po31 n1 r-crq dt n2 av vdb av-j vvi?
but not for the punishment? For the Papists hold, that Christ hath left some satisfaction to be made by vs in our life, and some likewise after our death.
but not for the punishment? For the Papists hold, that christ hath left Some satisfaction to be made by us in our life, and Some likewise After our death.
cc-acp xx p-acp dt n1? p-acp dt njp2 vvb, cst np1 vhz vvn d n1 pc-acp vbi vvn p-acp pno12 p-acp po12 n1, cc d av p-acp po12 n1.
But what, cannot all these reproches, stripes, raylings, nayles, thornes, speare, gall, vineger, sweating of bloud, offring vp prayers & teares, cannot all these be sufficient to procure an absolute discharge? Could one drop of his bloud haue redeemed the whole world,
But what, cannot all these Reproaches, stripes, railings, nails, thorns, spear, Gall, vinegar, sweating of blood, offering up Prayers & tears, cannot all these be sufficient to procure an absolute discharge? Could one drop of his blood have redeemed the Whole world,
p-acp r-crq, vmbx d d n2, n2, n2-vvg, n2, n2, n1, n1, n1, vvg pp-f n1, vvg a-acp n2 cc n2, vmbx d d vbb j pc-acp vvi dt j n1? vmd crd n1 pp-f po31 n1 vhb vvn dt j-jn n1,
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, VVho shall lay any thing to the charge of Gods Elect? Heauen will not, Hell cannot.
Let the Romanists Therefore say what they will, I will say with the blessed Apostle to the Roman, seeing christ hath suffered all these things, Who shall lay any thing to the charge of God's Elect? Heaven will not, Hell cannot.
for the purging of those who were charged with some crime, to whom when the Sacrament was administred, these words were spoken, Let the body of our Lord Iesus Christ bee a tryall of thine innocency, or guiltinesse.
for the purging of those who were charged with Some crime, to whom when the Sacrament was administered, these words were spoken, Let the body of our Lord Iesus christ be a trial of thine innocency, or guiltiness.
p-acp dt n-vvg pp-f d r-crq vbdr vvn p-acp d n1, p-acp ro-crq c-crq dt n1 vbds vvn, d n2 vbdr vvn, vvb dt n1 pp-f po12 n1 np1 np1 vbb dt n1 pp-f po21 n1, cc n1.
All which, what are they else, but a meere profaning and preuerting of the vse and end of the Sacrament? So that a man may in this case very aptly vse S. Austins words: Ʋix quaeritur Iesus propter Iesum.
All which, what Are they Else, but a mere profaning and preuerting of the use and end of the Sacrament? So that a man may in this case very aptly use S. Austins words: Ʋix Quaeritur Iesus propter Jesus.
d r-crq, q-crq vbr pns32 av, cc-acp dt j vvg cc vvg pp-f dt n1 cc n1 pp-f dt n1? av cst dt n1 vmb p-acp d n1 av av-j vvi n1 npg1 n2: fw-la fw-la np1 fw-la fw-la.
Seeing that the Eucharist is a memoriall of our Sauiours death, whatsoeuer vses the meditations of his death may yeeld, the same also may the celebration of the Sacrament.
Seeing that the Eucharist is a memorial of our Saviour's death, whatsoever uses the meditations of his death may yield, the same also may the celebration of the Sacrament.
For, had not our sinnes made way to it, neither could Iudas haue betrayed him, the high Priests accused him, the people scoft him, the Souldiers scourg'd him, Pilate condemned him,
For, had not our Sins made Way to it, neither could Iudas have betrayed him, the high Priests accused him, the people scoffed him, the Soldiers scourged him, Pilate condemned him,
Shall Christ smart for thy sinnes, & shall not thy heart smart and smite thee for them? When the people, that came to behold the Passion of Christ, saw what was done at his death, they smote their brests in signe of sorrow.
Shall christ smart for thy Sins, & shall not thy heart smart and smite thee for them? When the people, that Come to behold the Passion of christ, saw what was done At his death, they smote their breasts in Signen of sorrow.
So euery Christian, when he sees the Sacrament, a memoriall of Christs death and Passion, should with the penitent Publican smite his brest with the hand of compunction,
So every Christian, when he sees the Sacrament, a memorial of Christ death and Passion, should with the penitent Publican smite his breast with the hand of compunction,
av d np1, c-crq pns31 vvz dt n1, dt n-jn pp-f npg1 n1 cc n1, vmd p-acp dt j-jn n1 vvi po31 n1 p-acp dt n1 pp-f n1,
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.
And if our hearts cannot in the meditation of these things be touched with remorse, the earth which trembled, the Rocks which rented, the graves which opened, shall one day rise up in judgement against us Again, the meditations of these things may be a notable means to stir us up to thankful Obedience.
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.
Therefore should every one that looks for an Interest in this extraordinary favour, say with the Kingly Prophet, My soul praise thou the Lord, and all that is within me praise his holy name.
av vmd d pi cst vvz p-acp dt n1 p-acp d j n1, vvb p-acp dt j n1, po11 n1 vvb pns21 dt n1, cc d cst vbz p-acp pno11 vvi po31 j n1.
For wee must come to the Sacraments, as the Maries came from the Sepulchre, with feare and much ioy. As wee must sorrow, that our sinnes were the cause of Christs death:
For we must come to the Sacraments, as the Mary's Come from the Sepulchre, with Fear and much joy. As we must sorrow, that our Sins were the cause of Christ death:
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.
Therefore my brothers, let this be the solace of your Souls, and the joy of your hearts, against all the afflictions of this life, the terrors of death, and the torments of hell.
av po11 n2, vvb d vbi dt n1 pp-f po22 n2, cc dt n1 pp-f po22 n2, p-acp d dt n2 pp-f d n1, dt n2 pp-f n1, cc dt n2 pp-f n1.
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.
Wherefore whosoever shall eat this bred, and drink the cup of the Lord unworthily, shall be guilty of the Body and blood of the Lord, etc. WHen I First began to handle this Scripture, I showed that it contains three principal 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.
VVherefore 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.
Wherefore whosoever shall eat this bred, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, etc. Wherein the Apostle shows 2. things, 1. The danger of unworthy receiving. 2. The means to prevent this danger.
c-crq r-crq vmb vvi d n1, cc vvi dt n1 pp-f dt n1 av-j, vmb vbi j pp-f dt n1 cc n1 pp-f dt n1, av c-crq dt n1 vvz crd n2, crd dt n1 pp-f j n-vvg. crd dt n2 pc-acp vvi d n1.
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;
The Prophet David in the fifteenth Psalm propounds this question, Lord, who shall dwell in thy Tabernacles, who shall rest upon thy holy mountain? Having handled the Doctrine of the Sacrament, this question is very necessary;
dt n1 np1 p-acp dt ord n1 vvz d n1, n1, r-crq vmb vvi p-acp po21 n2, r-crq vmb vvi p-acp po21 j n1? vhg vvn dt n1 pp-f dt n1, d n1 vbz av j;
Lord, who shall be admitted to thy Table? who shall be partakers of thy blessed body & bloud? For (as St. Austin saith) We must as well consider who may receiue,
Lord, who shall be admitted to thy Table? who shall be partakers of thy blessed body & blood? For (as Saint Austin Says) We must as well Consider who may receive,
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:
As the Oracle from heaven answers to the prophets demand, He that walks uprightly, and works righteousness, etc. So the Apostle Here does satisfy my question, showing that he only who receives it worthily:
p-acp dt n1 p-acp n1 vvz p-acp dt ng1 n1, pns31 cst vvz av-j, cc vvz n1, av av dt n1 av vdz vvi po11 n1, vvg cst pns31 av-j r-crq vvz pn31 av-j:
but if he come wickedly and vnworthily, his soule shall surely smart for it. The Chamber was trimmed wherein the Passeouer was celebrated, and the Supper instituted:
but if he come wickedly and unworthily, his soul shall surely smart for it. The Chamber was trimmed wherein the Passover was celebrated, and the Supper instituted:
and so should the chamber of euery Christian soule be cleansed from profanenesse, and adorned with grace, that is to receiue Christ Iesus in the Sacrament.
and so should the chamber of every Christian soul be cleansed from profaneness, and adorned with grace, that is to receive christ Iesus in the Sacrament.
cc av vmd dt n1 pp-f d njp n1 vbb vvn p-acp n1, cc vvn p-acp n1, cst vbz pc-acp vvi np1 np1 p-acp dt n1.
For I confidently hold, that wicked Iudas was sent away packing with a Quod facis, fac citò, what thou dost, doe quickly. Neither are there wanting amongst the Fathers and Schoolemen, who affirme that Iudas was absent:
For I confidently hold, that wicked Iudas was sent away packing with a Quod facis, fac citò, what thou dost, do quickly. Neither Are there wanting among the Father's and Schoolmen, who affirm that Iudas was absent:
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:
whereas thou Hatest to be reformed? Will he not be provoked to anger with him, who Takes this Sacrament into a profane Mouth? If he who did eat the Peace-offering, having his uncleanness upon him, was Cut off from his people, as we read in the Seventh of Leviticus:
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?
What shall become of him who comes unworthily to take this holy Sacrament, the memorial of that wonderful Peace-offering which christ tendered to his Father upon the Altar of the Cross, whereby he reconciled all things to God, both in heaven and earth?
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,
For what fellowship hath Light with darkness? what agreement between the holy Sacrament and a profane heart? who will put precious waters into filthy vessels,
Thus the Shew-bread was appointed onely for Aaron and his sonnes, because they were holy. Thus the Trespasse-offring must bee eaten in the holy place, because it is most holy.
Thus the Shewbread was appointed only for Aaron and his Sons, Because they were holy. Thus the Trespass offering must be eaten in the holy place, Because it is most holy.
av dt n1 vbds vvn av-j p-acp np1 cc po31 n2, c-acp pns32 vbdr j. av dt j vmb vbi vvn p-acp dt j n1, c-acp pn31 vbz av-ds j.
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, cryed with a lowd voyce, Sancta, sanctis; Holy things belong to the holy.
This was the caveat given to the Communicants in the Primitive Church, when one of the Deacons holding up the Sacrament in the view of the people, cried with a loud voice, Sancta, sanctis; Holy things belong to the holy.
and so to the Sacraments which were ordained to be the seales of our saluation, the comfort of our hearts, the strength of our soules, being vnworthily receiued, becomes the seale of condemnation, the bane and poyson both of soule and body for euer.
and so to the Sacraments which were ordained to be the Seals of our salvation, the Comfort of our hearts, the strength of our Souls, being unworthily received, becomes the seal of condemnation, the bane and poison both of soul and body for ever.
cc av p-acp dt n2 r-crq vbdr vvn pc-acp vbi dt n2 pp-f po12 n1, dt n1 pp-f po12 n2, dt n1 pp-f po12 n2, vbg av-j vvn, vvz dt n1 pp-f n1, dt n1 cc n1 av-d pp-f n1 cc n1 c-acp av.
Baltazar was •ro•ght into a maruelous trembling and astonishment, & receiued a dolefull doome by the handwriting on the wall, for quailing and carowsing in the holy vessels.
Balthazar was •ro•ght into a marvelous trembling and astonishment, & received a doleful doom by the handwriting on the wall, for quailing and carousing in the holy vessels.
np1 vbds vvn p-acp dt j j-vvg cc n1, cc vvd dt j n1 p-acp dt n1 p-acp dt n1, p-acp j-vvg cc vvg p-acp dt j n2.
Seeing then that weakenesse, sicknesse, and death also did befall those profaners, the same should make euery profane and irreligious receiuer of the Sacrament to tremble,
Seeing then that weakness, sickness, and death also did befall those profaners, the same should make every profane and irreligious receiver of the Sacrament to tremble,
vvg av d n1, n1, cc n1 av vdd vvi d n2, dt d vmd vvi d j cc j n1 pp-f dt n1 pc-acp vvi,
Hee doth not so often scourge offenders with the rods of temporall chastisements, but rather reserues for them eternall torments, so that Whosoeuer receiueth the Sacrament vnworthily, procures to himselfe a great torment.
He does not so often scourge offenders with the rods of temporal chastisements, but rather reserves for them Eternal torments, so that Whosoever receiveth the Sacrament unworthily, procures to himself a great torment.
pns31 vdz xx av av vvi n2 p-acp dt n2 pp-f j n2, cc-acp av-c vvz p-acp pno32 j n2, av d r-crq vvz dt n1 av-j, vvz p-acp px31 dt j n1.
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?
O what a heinous since it is then to offer violence, and as much as in us lies, to strike and wound the Son of God, the King of Kings, and the Lord of glory?
sy r-crq dt j n1 pn31 vbz av pc-acp vvi n1, cc c-acp d c-acp p-acp pno12 vvz, pc-acp vvi cc vvi dt n1 pp-f np1, dt n1 pp-f n2, cc dt n1 pp-f n1?
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, lest thou be guiltie in the like kind, by vnworthy receiuing of the blessed Sacrament.
Whose heart is not moved with Indignation against the Iewes, when he hears or reads their villainies and violence done to our blessed Saviour? But take heed, Says Chrysostom, lest thou be guilty in the like kind, by unworthy receiving of the blessed Sacrament.
Hee that defiles the Kings garment, and he that teares it, offend both alike, the Iewes did teare it, thou defilest it, here indeed are diuersa peccata, but par contumelia, some difference in the sinne, no difference in the disgrace.
He that defiles the Kings garment, and he that tears it, offend both alike, the Iewes did tear it, thou defilest it, Here indeed Are diuersa Peccata, but par Contumely, Some difference in the sin, no difference in the disgrace.
pns31 cst vvz dt ng1 n1, cc pns31 cst vvz pn31, vvb d av, dt np2 vdd vvi pn31, pns21 vv2 pn31, av av vbr fw-la n1, p-acp fw-fr fw-la, d n1 p-acp dt n1, dx n1 p-acp dt n1.
Mary Magdalen, by bestowing that boxe of precious oyntment vpon his holy head, hath gained to her selfe endlesse honour, in stead of her former infamy, in somuch, that 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.
Marry Magdalen, by bestowing that box of precious ointment upon his holy head, hath gained to her self endless honour, in stead of her former infamy, in So much, that Wheresoever the Gospel shall be preached in the Whole world, that her reverend and religious act shall be spoken of for a memorial of her.
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,
but if we receive it worthily, how happy Are we! For we communicate with honourable Ioseph, and penitent Marry Magdalen, our memories shall be blessed,
For he that is guilty of the body and bloud of Christ, how can hee but incurre the danger of condemnation? The word NONLATINALPHABET, some would qualifie,
For he that is guilty of the body and blood of christ, how can he but incur the danger of condemnation? The word, Some would qualify,
And reason, for 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 reason, for if he that despised Moses Law died without mercy under two or three Witnesses, of how much Sorer punishment shall he be worthy, which treadeth under foot the Son of God, counteth the blood of the new Testament as an unholy thing,
Will you behold an Idea of that vlolent fire? Meditate vpon the hote Fornace, prepared by Nabuchadnezer for Shadrach, Mishach and Abednego. Will you view the dolefull state of the Damned? Looke vpon Diues tormented in those cruell flames of fire, and not afforded one droppe of water to coole his tongue.
Will you behold an Idea of that vlolent fire? Meditate upon the hight Furnace, prepared by Nebuchadnezzar for Shadrach, Mishael and Abednego. Will you view the doleful state of the Damned? Look upon Diues tormented in those cruel flames of fire, and not afforded one drop of water to cool his tongue.
No tongue is able to expresse, no heart is able to conceiue the woe and miseries the tormented soule is subiect to in hell, which are as endlesse as easelesse:
No tongue is able to express, no heart is able to conceive the woe and misery's the tormented soul is Subject to in hell, which Are as endless as easeless:
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,
Were a man never so well prepared himself, yet not knowing how the case Stands with Others, it must needs make him come with more doubting Concerning Others,
vbdr dt n1 av-x av av vvn px31, av xx vvg c-crq dt n1 vvz p-acp n2-jn, pn31 vmb av vvi pno31 vvi p-acp av-dc vvg vvg n2-jn,
But leauing this erronious opinion, which hath come in the way like the body of Amasa, I come to the reasons why the vnworthy receiuing of the Sacrament becomes so dangerous.
But leaving this erroneous opinion, which hath come in the Way like the body of Amasa, I come to the Reasons why the unworthy receiving of the Sacrament becomes so dangerous.
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.
And it cannot be so heinous an offence to receive a piece of bred, or a cup of wine, etc. And this they call an invincible proof of the real presence.
cc pn31 vmbx vbi av j dt n1 pc-acp vvi dt n1 pp-f n1, cc dt n1 pp-f n1, av cc d pns32 vvb dt j n1 pp-f dt j n1.
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.
but as Goliath brought with him a sword to strike off his own head, so do the Rhemists bring forth that for a weapon of defence, which indeed cuts the throat of their own cause.
cc-acp c-acp np1 vvn p-acp pno31 dt n1 pc-acp vvi a-acp po31 d n1, av vdb dt n2 vvb av cst p-acp dt n1 pp-f n1, r-crq av vvz dt n1 pp-f po32 d n1.
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,
For if a man that eat•s the Sacrament unworthily, eat and drink his own damnation, it follows necessarily, that he does not receive christ, which if he did,
p-acp cs dt n1 cst vbz dt n1 av-j, vvb cc vvi po31 d n1, pn31 vvz av-j, cst pns31 vdz xx vvi np1, r-crq cs pns31 vdd,
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.
namely, Because christ in respect of the Institution is the Author, in respect of sacramental Relation the matter, in regard of the showing of his death and Passion, the end of the Sacrament.
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? And if Adams disobedience therein could procure condemnation to many, who doubts but an vnworthy Receiuer of Bread and Wine, may iustly draw downe condemnation vpon one? especially if wee consider that these elements are ordained for such a sacred vse.
Who would think it should be such a heinous offence to eat an Apple, as that it should be the condemnation of the Whole World? And if Adams disobedience therein could procure condemnation to many, who doubts but an unworthy Receiver of Bred and Wine, may justly draw down condemnation upon one? especially if we Consider that these elements Are ordained for such a sacred use.
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 offering contumely to the Broad seal, upon which the Kings image is stamped, though he touch not his person? And may not an unworthy r•ceiuer become a Traitor to christ,
cc vvg n1 p-acp dt j n1, p-acp r-crq dt ng1 n1 vbz vvn, cs pns31 vvb xx po31 n1? cc vmb xx dt j n1 vvi dt n1 p-acp np1,
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;
For whereas he before he had spoken of the final cause of the Sacrament, you show the lords death till he come, he inf•rres these words immediately by Way of illation;
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, VVhosoeuer eateth this bread,
For he Says not, Whosoever Eateth this body, and Drinketh this blood, (which had been very material to Set forth such a mighty danger, by so weighty a reason) but, Whosoever Eateth this bred,
p-acp pns31 vvz xx, r-crq vvz d n1, cc vvz d n1, (r-crq vhd vbn av j-jn pc-acp vvi av d dt j n1, p-acp av j dt n1) p-acp, r-crq vvz d n1,
To which I answer, First, that albeit such dangers are not mentioned in these expresse tearmes, yet are they obuious and euident in many places of Scripture.
To which I answer, First, that albeit such dangers Are not mentioned in these express terms, yet Are they obvious and evident in many places of Scripture.
p-acp r-crq pns11 vvb, ord, cst cs d n2 vbr xx vvn p-acp d j n2, av vbr pns32 j cc j p-acp d n2 pp-f n1.
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.
And secondly, that the abuse of this Sacrament is more heinous and dangerous then the abuse of the Word, it is no marvel, in regard that christ is herein offered more plainly, applied more particularly, and exhibited more firmly.
cc ord, cst dt n1 pp-f d n1 vbz av-dc j cc j cs dt n1 pp-f dt n1, pn31 vbz dx n1, p-acp n1 cst np1 vbz av vvn av-dc av-j, vvd av-dc av-j, cc vvn av-dc av-j.
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:
He is offered more plainly, for diverse Senses Are made as so many windows to convey this Saving grace into our Souls. He is applied more particularly:
pns31 vbz vvn av-dc av-j, c-acp j n2 vbr vvn a-acp av d n2 pc-acp vvi d vvg n1 p-acp po12 n2. pns31 vbz vvd av-dc av-jn:
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,
yet forasmuch as we do feed upon christ, by receiving the Sacrament, in a more excellent and extraordinary manner, it is no marvel though the abuse of that heavenly mystery be esteemed a more heinous sin,
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.
Seeing now the unworthy receiving of the Sacrament is so dangerous, the due consideration thereof yields direction to the Minister, terror to the profane receiver, and admonition to every Communicant.
vvg av dt j n-vvg pp-f dt n1 vbz av j, dt j-jn n1 av vvz n1 p-acp dt n1, n1 p-acp dt j n1, cc n1 p-acp d n-jn.
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.
And the Ministers of christ must be like the Porter, which Jehoiada Set by the gates of the house of the Lord, that none that was unclean in any thing, should enter in.
cc dt n2 pp-f np1 vmb vbi av-j dt n1, r-crq np1 vvd p-acp dt n2 pp-f dt n1 pp-f dt n1, d pi cst vbds j p-acp d n1, vmd vvi p-acp.
But if there be any that will not be reclaimed and reformed, then must they separate the precious from the vile, and repell the wicked and vnworthy from the Communion, according to the commandement of God and the Canons of the Church And great reason:
But if there be any that will not be reclaimed and reformed, then must they separate the precious from the vile, and repel the wicked and unworthy from the Communion, according to the Commandment of God and the Canonas of the Church And great reason:
p-acp cs pc-acp vbb d cst vmb xx vbi vvn cc vvn, av vmb pns32 vvi dt j p-acp dt j, cc vvi dt j cc j p-acp dt n1, vvg p-acp dt n1 pp-f np1 cc dt n2 pp-f dt n1 cc j n1:
And why alas should the Minister of Christ incurre the Lords displeasure, by being partaker of other mens sinnes? That is a notable exhortation of Chrysostomes, Be he whosoeuer,
And why alas should the Minister of christ incur the lords displeasure, by being partaker of other men's Sins? That is a notable exhortation of Chrysostomes, Be he whosoever,
Againe: 2. Seeing the vnworthy receiuing is so dangerous, the same may stand vp like the Angell with the flaming sword, to keepe Adam from eating of the tree of life.
Again: 2. Seeing the unworthy receiving is so dangerous, the same may stand up like the Angel with the flaming sword, to keep Adam from eating of the tree of life.
how vnworthy are they to be admitted to this blessed Banquet? As Iehu said to Iehoram, What hast thou to doe with peace? so I may say, What haue these to do with the Sacramēt?
how unworthy Are they to be admitted to this blessed Banquet? As Iehu said to Jehoram, What hast thou to do with peace? so I may say, What have these to do with the Sacrament?
and like a faire bait swallowed with a deadly hooke, the death of the receiuer. Who being guilty, would drinke of that cursed water, which made the thigh to rot,
and like a fair bait swallowed with a deadly hook, the death of the receiver. Who being guilty, would drink 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.
and belly to swell? And who, being guilty of gross Sins, will Dare, without Repentance, to take that Sacrament, which shall make him guilty of the body and blood of christ? and become an occasion of his condemnation? Who does not condemn and condole the Iewes for that fearful execration, His blood be upon us and our children? Behold, he that receives unworthily, the blood of christ is upon him to his utter destruction.
cc n1 pc-acp vvi? cc zz, vbg j pp-f j n2, vmb vvi, p-acp n1, pc-acp vvi d n1, r-crq vmb vvi pno31 j pp-f dt n1 cc n1 pp-f np1? cc vvb dt n1 pp-f po31 n1? q-crq vdz xx vvi cc vvi dt np2 p-acp d j n1, po31 n1 vbb p-acp pno12 cc po12 n2? vvb, pns31 cst vvz av-j, dt n1 pp-f np1 vbz p-acp pno31 p-acp po31 j n1.
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;
Not only Iudas that betrayed him, Pilate that condemned him, and the Soldiers that Crucified him, must appear before him, and come to their arraignment;
xx av-j np1 cst vvd pno31, np1 cst vvd pno31, cc dt n2 cst vvd pno31, vmb vvi p-acp pno31, cc vvb p-acp po32 n1;
Alas, it will not bee enough to say to our Sauiour with them in the Gospell, VVe haue eaten & drunke in thy company, wee haue beene admitted to thy Table.
Alas, it will not be enough to say to our Saviour with them in the Gospel, We have eaten & drunk in thy company, we have been admitted to thy Table.
and should they not be more carefull that God do not see them come with foule hearts? A man would be loth to let a spake of fire all into a chest that hath rich & costly clothes in it:
and should they not be more careful that God do not see them come with foul hearts? A man would be loath to let a spoke of fire all into a chest that hath rich & costly clothes in it:
cc vmd pns32 xx vbi av-dc j cst np1 vdb xx vvi pno32 vvi p-acp j n2? dt n1 vmd vbi j pc-acp vvi dt vvd pp-f n1 av-d p-acp dt n1 cst vhz j cc j n2 p-acp pn31:
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:
Adam in his state of integrity, had free liberty to take & taste of all the trees of the Garden, (one only excepted;) but After his Transgression, he was justly restrained:
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.
But Here it may be justly questioned, Can any one be worthy of the Sacrament, it being of such excellency as hath been showed? For answer whereunto, we must Consider, that there is a twofold worthiness, the one in act, the other in acceptation.
p-acp av pn31 vmb vbi av-j vvn, vmb d pi vbb j pp-f dt n1, pn31 vbg pp-f d n1 a-acp vhz vbn vvn? p-acp n1 c-crq, pns12 vmb vvi, cst pc-acp vbz dt n1 n1, dt pi p-acp n1, dt j-jn p-acp n1.
And this must be our worthinesse when vvee come to the Table of the Lord. Now this gracious acceptation of Almighty GOD, though it doe not challenge an absolute worthinesse,
And this must be our worthiness when we come to the Table of the Lord. Now this gracious acceptation of Almighty GOD, though it do not challenge an absolute worthiness,
cc d vmb vbi po12 n1 c-crq pns12 vvb p-acp dt n1 pp-f dt n1. av d j n1 pp-f j-jn np1, cs pn31 vdb xx vvi dt j n1,
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.
Bellarmine labours to prove, that no man is fit for the Sacrament, but he only, who is free from the trouble or touch of conscience for any Mortal sin.
So that hee will haue onely those that are whole, to come to the Sacramēt. But both the Scriptures and ancient Fathers doe shew, that they whose cōsciences are troubled,
So that he will have only those that Are Whole, to come to the Sacrament. But both the Scriptures and ancient Father's do show, that they whose Consciences Are troubled,
av cst pns31 vmb vhi av-j d cst vbr j-jn, pc-acp vvi p-acp dt n1. p-acp d dt n2 cc j n2 vdb vvi, cst pns32 r-crq n2 vbr vvn,
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.
and those that find weakness in themselves, Are fit Communicants. The Disciples had their frailties, there was presumption in Peter, and emulation in the rest.
cc d cst vvb n1 p-acp px32, vbr j n2. dt n2 vhd po32 n2, a-acp vbds n1 p-acp np1, cc n1 p-acp dt n1.
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:
The places Are almost infinite in the ancient Father's, where this Sacrament is called and compared to Physic, to cure and Comfort the sick soul. And fitly:
dt n2 vbr av j p-acp dt j n2, c-crq d n1 vbz vvn cc vvn p-acp n1, pc-acp vvi cc vvi dt j n1. cc av-j:
Euen smaller distractions, a disestimation of the Sarament, want of faith and feare, of reuerence & deuotion, may hinder the fruitfull receiuing of the Sacrament,
Eve smaller distractions, a disestimation of the Sarament, want of faith and Fear, of Reverence & devotion, may hinder the fruitful receiving of the Sacrament,
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,
As Joseph's servant said to his brothers, Is not this the cup whereby my Master makes trial whither you be true men? So I may say, Is not this wretched condition of life an evident proof of such men's unworthiness,
p-acp np1 n1 vvd p-acp po31 n2, vbz xx d dt n1 c-crq po11 n1 vvz n1 cs pn22 vbb j n2? av pns11 vmb vvi, vbz xx d j n1 pp-f n1 dt j n1 pp-f d ng2 n1,
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, as Iehu was to take Iehonadab into his Chariot.
and your hearts sincere and upright, though not utterly void of infirmities, know this Beloved, that christ is as ready to admit you to his Table, as Iehu was to take Jehonadab into his Chariot.
cc po22 n2 j cc av-j, cs xx av-j j pp-f n2, vvb d j-vvn, cst np1 vbz a-acp j pc-acp vvi pn22 p-acp po31 n1, p-acp np1 vbds pc-acp vvi np1 p-acp po31 n1.
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,
when you hear that those who eat and drink unworthily, doe (like Traitors) become guilty of the body and blood of christ, every one should be exceeding careful,
c-crq pn22 vvb cst d r-crq vvb cc vvi av-j, n1 (av-j n2) vvb j pp-f dt n1 cc n1 pp-f np1, d crd vmd vbi vvg j,
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 inquire, Is it I? am I one of those that Are guilty of this heinous sin? When the Apostle Peter roused up the Consciences of those happy Converts, taxed them roundly for their sin,
cc vvi, vbz pn31 pns11? vbm pns11 pi pp-f d cst vbr j pp-f d j n1? c-crq dt n1 np1 vvn a-acp dt n2 pp-f d j vvz, vvd pno32 av p-acp po32 n1,
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, and inuironed with Gods iudgements,
and laid the Judgments of God to their hearts, like the axe to the root of the trees, they found themselves wrapped in their Sins like Ionas with the weeds, and environed with God's Judgments,
like Dothan compassed with the Syrians Army, and being pricked in their hearts, they cryed out, Men and brethren, what shall wee doe? Beloued, the dangers mentioned before, cannot but touch the quicke:
like Dothan compassed with the Syrians Army, and being pricked in their hearts, they cried out, Men and brothers, what shall we do? beloved, the dangers mentioned before, cannot but touch the quick:
For it is the meanes that hee hath ordained for preparing the heart, that it may be trimmed & furnished with Grace for the comfortable receiuing of the Sacrament.
For it is the means that he hath ordained for preparing the heart, that it may be trimmed & furnished with Grace for the comfortable receiving of the Sacrament.
Now if so large a time were alotted for these legall seruices, we may well conclude, that a due preparation is necessary for the receiuing of this Euangelicall Sacrament.
Now if so large a time were allotted for these Legal services, we may well conclude, that a due preparation is necessary for the receiving of this Evangelical Sacrament.
av cs av j dt n1 vbdr vvn p-acp d j n2, pns12 vmb av vvi, cst dt j-jn n1 vbz j p-acp dt n-vvg pp-f d np1 n1.
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.
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.
p-acp dt jc n1 pp-f d n1, pns12 vmb vvi d crd n2. crd dt n2 q-crq: crd dt n1 c-crq: crd dt n1 c-crq d n1 vvz.
So that if the Prophet Ieremy had beene there, he might haue said of them as he spake of the Iewes, 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,
So that if the Prophet Ieremy had been there, he might have said of them as he spoke of the Iewes, I hearkened and herd, but no man said, What have I• done? But who art thou that Judges Another men servant, seeing he Stands or falls to his Master? Though the Lord hath commanded thee to examine thy self,
And therefore St. Ierome vpon that word saith, A Christian must in this case be like a prudent exchanger, who will not iudge of coyne onely by a superficiall view,
And Therefore Saint Jerome upon that word Says, A Christian must in this case be like a prudent exchanger, who will not judge of coin only by a superficial view,
cc av n1 np1 p-acp d n1 vvz, dt njp vmb p-acp d n1 vbi av-j dt j n1, r-crq vmb xx vvi pp-f n1 av-j p-acp dt j n1,
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:
as it were his files, thereby showing, that it is not a superficial, but a substantial examination that is required in these weighty matters. And reason:
c-acp pn31 vbdr po31 n2, av vvg, cst pn31 vbz xx dt j, cc-acp dt j n1 cst vbz vvn p-acp d j n2. cc n1:
Againe, if wee consider either the difficulty, or the danger of neglect, the same may cause our diligent examination. The difficulty is exceeding great;
Again, if we Consider either the difficulty, or the danger of neglect, the same may cause our diligent examination. The difficulty is exceeding great;
av, cs pns12 vvb d dt n1, cc dt n1 pp-f n1, dt d vmb vvi po12 j n1. dt n1 vbz av-vvg j;
If thou examine it whether thou maist goe safely to the Sacrament, it will say with Elizeus, (though without cause) Goe in peace. If thou obiect vnto it, Thou art in danger of 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.
If thou examine it whither thou Mayest go safely to the Sacrament, it will say with Elisha, (though without cause) Go in peace. If thou Object unto it, Thou art in danger of eating and drinking damnation to thy self, it will answer as Peter did to our Saviour, Master, pity thy self, it shall not be so to thee.
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,
but he holds himself fit enough for the blessed Sacrament? Such is the force of Self-love seated in every soul, that (if diligent examination do not prevent it) it makes men vaunt with the Church of Laodicea, of those perfections they Are void of,
euen deformity it selfe seemes faire & beautifull, and our corruptions being couered with a vizard of hypocrisie, the greatest blemishes seeme to bee ornaments.
even deformity it self seems fair & beautiful, and our corruptions being covered with a vizard of hypocrisy, the greatest blemishes seem to be Ornament.
av n1 pn31 n1 vvz j cc j, cc po12 n2 vbg vvn p-acp dt n1 pp-f n1, dt js n2 vvb pc-acp vbi n2.
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?
how warily would he look to his feet? O how circumspect should he be, that passes over this pit of death and destruction, by this narrow bridge of examination?
c-crq av-j vmd pns31 vvi p-acp po31 n2? uh q-crq j vmd pns31 vbi, cst vvz p-acp d n1 pp-f n1 cc n1, p-acp d j n1 pp-f n1?
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? but 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.
that if we will not examine and judge our selves, the Lord himself will take us to task, he will examine and judge us He is that King that Come in to see his guests, and said, Friend, how camest thou in hither, not having a wedding garment? H•e Says not (as Chrysostom hath well observed) How sattest thou down? but How camest thou in? As if he should say, Thou Ought too have looked to it beforehand, according to Solomon's counsel, Take heed to thy foot when thou art going to the house of God.
cst cs pns12 vmb xx vvi cc vvi po12 n2, dt n1 px31 vmb vvi pno12 p-acp n1, pns31 vmb vvi cc vvi pno12 pns31 vbz d n1 cst vvd p-acp pc-acp vvi po31 n2, cc vvd, n1, c-crq vvd2 pns21 p-acp av, xx vhg dt n1 n1? av vvz xx (c-acp np1 vhz av vvn) c-crq vvd2 pns21 p-acp? p-acp c-crq vvd2 pns21 p-acp? c-acp cs pns31 vmd vvi, pns21 vmd2 av vhi vvn p-acp pn31 av, vvg p-acp np1 n1, vvb n1 p-acp po21 n1 c-crq pns21 vb2r vvg p-acp dt n1 pp-f np1.
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.
If this question were propounded to many a•on•, Friend, how camest thou to the lords Table? The true answer would be, Without consideration, Without examination.
It is neither Captiuity for remotenesse, Carmel for height, the Sea, nor H•ll it selfe for the depth, can secure or shroud an vnworthy Communicant from God, who searcheth the heart and the reines.
It is neither Captivity for remoteness, Mount carmel for height, the Sea, nor H•ll it self for the depth, can secure or shroud an unworthy Communicant from God, who Searches the heart and the reins.
If they will not examine themselues, and set their sins before their eyes for their compunction and conuersion, the Lord will set them before them, to their vtter confusion and condemnation.
If they will not examine themselves, and Set their Sins before their eyes for their compunction and conversion, the Lord will Set them before them, to their utter confusion and condemnation.
cs pns32 vmb xx vvi px32, cc vvi po32 n2 p-acp po32 n2 p-acp po32 n1 cc n1, dt n1 vmb vvi pno32 p-acp pno32, p-acp po32 j n1 cc n1.
It is something against them, that their great Goliah hauing gathered what places of Scripture hee could to this purpose (and some of them absurd enough) had no power to touch vpon this Coast.
It is something against them, that their great Goliath having gathered what places of Scripture he could to this purpose (and Some of them absurd enough) had no power to touch upon this Coast.
pn31 vbz pi p-acp pno32, cst po32 j np1 vhg vvn r-crq n2 pp-f n1 pns31 vmd p-acp d n1 (cc d pp-f pno32 j d) vhd dx n1 pc-acp vvi p-acp d n1.
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:
And albeit I deny not, but the faithful and skilful Pastor may, when occasion is offered, be helpful to a man in the examination of himself, by resolving of doubts, informing the judgement, and quieting the troubled conscience:
But leauing that erronious collection, we may from hence inferre directly, that forasmuch as euery one who comes to the Sacrament must examine himselfe;
But leaving that erroneous collection, we may from hence infer directly, that forasmuch as every one who comes to the Sacrament must examine himself;
p-acp vvg d j n1, pns12 vmb p-acp av vvb av-j, cst av c-acp d crd r-crq vvz p-acp dt n1 vmb vvi px31;
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.
children, Fools, and madmen, and all those, who Are altogether disabled by nature, for this examination, Are by no means to be admitted to the Communion.
n2, n2, cc n2, cc d d, r-crq vbr av vvn p-acp n1, p-acp d n1, vbr p-acp dx n2 pc-acp vbi vvn p-acp dt n1.
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.
and Therefore it is irksome to them to turn over their books of account. And many there Are, who of mere neglig•nce Are wanting to themselves in this behalf.
cc av pn31 vbz j p-acp pno32 pc-acp vvi p-acp po32 n2 pp-f n1. cc d a-acp vbr, r-crq pp-f j n1 vbr vvg p-acp px32 p-acp d n1.
Let vs (as Ieremy speaks) search our hearts & try our wayes. As the Iewes sought euery corner of their houses, lest any leauen might remaine there, when they celebrated the Passeouer:
Let us (as Ieremy speaks) search our hearts & try our ways. As the Iewes sought every corner of their houses, lest any leaven might remain there, when they celebrated the Passover:
We read that the Shipmen in the seuen and twentith of the Acts, did diligently sound those troublesome Seas wherein they were tossed, that so they might preuent those perils which incountred them in that dangerous voyage:
We read that the Shipmen in the seuen and Twentieth of the Acts, did diligently found those troublesome Seas wherein they were tossed, that so they might prevent those perils which encountered them in that dangerous voyage:
pns12 vvb cst dt n2 p-acp dt crd cc ord pp-f dt n2, vdd av-j vvi d j n2 c-crq pns32 vbdr vvn, cst av pns32 vmd vvi d n2 r-crq vvn pno32 p-acp d j n1:
The first Anker, and the first interrogatory in this our examination is knowledge, which is as the eye to the body, the Sunne to the world, the Pilot to the shippe;
The First Anchor, and the First interrogatory in this our examination is knowledge, which is as the eye to the body, the Sun to the world, the Pilot to the ship;
dt ord n1, cc dt ord n-jn p-acp d po12 n1 vbz n1, r-crq vbz p-acp dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt n1 p-acp dt n1;
And Satan, whose workes are opposite to Almighty God, in stead of fiat lux, saith, fiant tenebrae, he either labours vtterly to clowd the vnderstanding with ignorance,
And Satan, whose works Are opposite to Almighty God, in stead of fiat lux, Says, fiant tenebrae, he either labours utterly to cloud the understanding with ignorance,
for he knowes, that if a man were the most exact Grammarian, the acutest disputant, the most eloquent Orator, the profoundest Astronomer, yea had all secular knowledge;
for he knows, that if a man were the most exact Grammarian, the acutest disputant, the most eloquent Orator, the profoundest Astronomer, yea had all secular knowledge;
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.
It were a happy thing if every Communicant were capable of that commendation Saint Paul gives the Romans, I know that you Are filled with all knowledge.
pn31 vbdr dt j n1 cs d n-jn vbdr j pp-f d n1 n1 np1 vvz dt njp2, pns11 vvb cst pn22 vbr vvn p-acp d n1.
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.
But that is too high a pitch for every one to soar unto, yet is there a certain competency in Some special things, required of every one that int•nds to be a comfortable partaker of the Sacrament.
p-acp d vbz av j dt n1 p-acp d pi pc-acp vvi p-acp, av vbz pc-acp dt j n1 p-acp d j n2, vvn pp-f d crd cst vvz pc-acp vbi dt j n1 pp-f dt n1.
The first of these is the excellency of man by creation, which the holy Historian expresseth, saying, God created man in his Image, that is in righteousnesse, holinesse,
The First of these is the excellency of man by creation, which the holy Historian Expresses, saying, God created man in his Image, that is in righteousness, holiness,
for as the knowledge of mans excellency may bee scientia inflans, so the knowledge of his misery will be scientia contristans, As the one may puffe him vp,
for as the knowledge of men excellency may be scientia inflans, so the knowledge of his misery will be scientia contristans, As the one may puff him up,
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.
Yea God and man, that he might reconcile God unto man, and become our Emmanuel, even GOD with us The fourth is the Obedience and thankfulness, that we Are bound to tender unto christ for this merciful deliverance.
uh np1 cc n1, cst pns31 vmd vvi np1 p-acp n1, cc vvi po12 np1, av-j np1 p-acp pno12 dt ord vbz dt n1 cc n1, cst pns12 vbr vvn pc-acp vvi p-acp np1 p-acp d j n1.
Lastly, hee that will be a fruitfull receiuer of the Sacramēt, must haue knowledge of the authour, nature, vse and fruit thereof, it being a demonstration of mans happy Redemption in this life,
Lastly, he that will be a fruitful receiver of the Sacrament, must have knowledge of the author, nature, use and fruit thereof, it being a demonstration of men happy Redemption in this life,
Thus the knowledge of mans innocency by creation, his misery by transgression, his recouery by Redemption, his duty of sanctification, his felicity of glorification,
Thus the knowledge of men innocency by creation, his misery by Transgression, his recovery by Redemption, his duty of sanctification, his felicity of glorification,
The Apostle here bids vs •xamine our selues, and in the next Epistle he shewes, that this is the chiefest Interrogatory in this our Examination, saying, Examine your selues, proue your selues whether you be in the Faith.
The Apostle Here bids us •xamine our selves, and in the next Epistle he shows, that this is the chiefest Interrogatory in this our Examination, saying, Examine your selves, prove your selves whither you be in the Faith.
dt n1 av vvz pno12 vvi po12 n2, cc p-acp dt ord n1 pns31 vvz, cst d vbz dt js-jn n-jn p-acp d po12 n1, vvg, vvb po22 n2, vvb po22 n2 cs pn22 vbb p-acp dt n1.
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.
Faith is the hand whereby christ Iesus is applied to the soul of every receiver. By this hand the woman with the bloody issue received virtue from christ.
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:
But what? does christ abide and dwell in us by faith? how is it then so needful to receive the Sacrament? I answer, That our faith may be str•ngthened:
cc-acp q-crq? vdz np1 vvi cc vvi p-acp pno12 p-acp n1? q-crq vbz pn31 av av j pc-acp vvi dt n1? pns11 vvb, cst po12 n1 vmb vbi vvn:
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, the heart rues not.
For how can the soul be possessed with Fear or sorrow, except the understanding do First apprehend the danger? for that which the eye sees not, the heart rues not.
c-acp q-crq vmb dt n1 vbb vvn p-acp n1 cc n1, c-acp dt n1 vdb ord vvi dt n1? p-acp d r-crq dt n1 vvz xx, dt n1 vvz xx.
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.
It is impossible for a man to Repent him of his wickedness, except he say, What have I done? Therefore that is worthy counsel of the kingly Prophet, Commune with your own hearts, on your Beds, and be still.
pn31 vbz j p-acp dt n1 pc-acp vvi pno31 pp-f po31 n1, c-acp pns31 vvb, q-crq vhb pns11 vdn? av cst vbz j n1 pp-f dt j n1, j p-acp po22 d n2, p-acp po22 n2, cc vbb av.
then will feare and anger looke him in the face, & bring in the next linke, which is Sorrow. For he that seriously considers, how he hath grieued the Spirit of God,
then will Fear and anger look him in the face, & bring in the next link, which is Sorrow. For he that seriously considers, how he hath grieved the Spirit of God,
av vmb vvi cc n1 vvb pno31 p-acp dt n1, cc vvi p-acp dt ord n1, r-crq vbz np1-n. c-acp pns31 cst av-j vvz, c-crq pns31 vhz vvd dt n1 pp-f np1,
It will make him in a mourneful manner to cry out with S. Paul, O wretched man that I am, who shall deliuer me from this body of sinne? It will cause him to rate himselfe,
It will make him in a mournful manner to cry out with S. Paul, Oh wretched man that I am, who shall deliver me from this body of sin? It will cause him to rate himself,
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, by keeping vnder the body, and bringing it into subiection.
and to say, What a beast was I to commit these Sins, to the dishonour of God, the disgrace of my profession, the grief of the godly, the danger and (if God be not merciful) the damnation of my soul and body for ever? Yea, this godly sorrow will cause a holy Indignation, a holy revenge, by keeping under the body, and bringing it into subjection.
cc pc-acp vvi, q-crq dt n1 vbds pns11 pc-acp vvi d n2, p-acp dt n1 pp-f np1, dt n1 pp-f po11 n1, dt n1 pp-f dt j, dt n1 cc (cs np1 vbb xx j) dt n1 pp-f po11 n1 cc n1 c-acp av? uh, d j n1 vmb vvi dt j n1, dt j n1, p-acp vvg p-acp dt n1, cc vvg pn31 p-acp n1.
To what purpose doth the Physician euacuate ill humours, if the Patient afterwards distemper himselfe by disdyed? What shall it auaile a man to indure the lancing, searching, tenting of a wound,
To what purpose does the physician evacuate ill humours, if the Patient afterwards distemper himself by disdyed? What shall it avail a man to endure the lancing, searching, tenting of a wound,
We endeuor to be vndefiled in the way, that we may walke in the Law of the Lord, and where there is no reformation, there repentance is idle and fruitlesse.
We endeavour to be undefiled in the Way, that we may walk in the Law of the Lord, and where there is no Reformation, there Repentance is idle and fruitless.
pns12 n1 pc-acp vbi j p-acp dt n1, cst pns12 vmb vvi p-acp dt n1 pp-f dt n1, cc c-crq pc-acp vbz dx n1, a-acp n1 vbz j cc j.
This is a vertue seasonable and necessary at all times, but especially it must be our companion when wee come to the blessed Sacrament, a Sacrament of vnity,
This is a virtue seasonable and necessary At all times, but especially it must be our Companion when we come to the blessed Sacrament, a Sacrament of unity,
d vbz dt n1 j cc j p-acp d n2, cc-acp av-j pn31 vmb vbi po12 n1 c-crq pns12 vvb p-acp dt j-vvn n1, dt n1 pp-f n1,
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.
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 Piety, the Ensign of unity, and a bound of Charity.
The loue to our enemies is a hard taske, but behold, we haue for our inducement, many notable patterns and presidents of Gods worthy seruants, who (as Chrysostome well obserueth) haue so loued their enemies, that hardly shall a man be able to match their charity in his loue to his friends.
The love to our enemies is a hard task, but behold, we have for our inducement, many notable patterns and Presidents of God's worthy Servants, who (as Chrysostom well observeth) have so loved their enemies, that hardly shall a man be able to match their charity in his love to his Friends.
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,
Courteous Speeches and fair promises were wont to be Court Holy water, but this Gangrene hath dispersed it self too generally over the Land. beloved, such as we would have the love of our God be unto us, such must our love be to our brothers, sincere, hearty, fruitful, wishing,
j n2 cc j n2 vbdr j pc-acp vbi n1 n1, cc-acp d n1 vhz vvn pn31 n1 av av-j p-acp dt n1 j-vvn, d c-acp pns12 vmd vhi dt n1 pp-f po12 n1 vbi p-acp pno12, d vmb po12 n1 vbi p-acp po12 n2, j, j, j, vvg,
such were those good Christians who continued daily together with one accord in the Temple. Yea this makes men not onely Disciples, but euen Angels, as Chrysostome saith.
such were those good Christians who continued daily together with one accord in the Temple. Yea this makes men not only Disciples, but even Angels, as Chrysostom Says.
d vbdr d j np1 r-crq vvd av-j av p-acp crd n1 p-acp dt n1. uh d vvz n2 xx av-j n2, p-acp j n2, c-acp np1 vvz.
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.
Again, if we Consider the love of God in sending his Son, the love of christ in offering up himself in sacrifice for us, the same may be a singular spur 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.
For God commends his love towards us, in that, when we were Sinners and enemies, christ died for us If Therefore God so loved us, should not we love one Another? Yea, should not we love our enemies? When S. Paul makes that earnest suit to the Corinthians for peace and unity, the g••und of it is this, I beseech you brothers; by the name of our Lord Iesus christ.
p-acp np1 vvz po31 n1 p-acp pno12, p-acp d, c-crq pns12 vbdr n2 cc n2, np1 vvd p-acp pno12 cs av np1 av vvd pno12, vmd xx pns12 vvi pi j-jn? uh, vmd xx pns12 vvi po12 n2? c-crq np1 np1 vvz d j n1 p-acp dt njp2 p-acp n1 cc n1, dt n1 pp-f pn31 vbz d, pns11 vvb pn22 n2; p-acp dt n1 pp-f po12 n1 np1 np1.
Whereas others, euen the great cardinall vertues, Faith and Hope, doe vanish, this excellent vertue of Loue remaines and vnites vs to God, to Christ, to the Saints and Angels for euer.
Whereas Others, even the great cardinal Virtues, Faith and Hope, do vanish, this excellent virtue of Love remains and unites us to God, to christ, to the Saints and Angels for ever.
cs n2-jn, av-j dt j n1 n2, n1 cc n1, vdb vvi, d j n1 pp-f n1 vvz cc vvz pno12 p-acp np1, p-acp np1, p-acp dt n2 cc n2 p-acp av.
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,
as the fire from heaven gave approbation to the ancient Sacrifices, so this feruor charitatis, this fire of Love kindled in our hearts by the Spirit of God, makes the Sacrament acceptable to God,
and when through feeblenesse he was able to say no more, yet would he still ingeminate this exhortation, Filioli, diligite alterutrum: My little children, loue one another.
and when through feebleness he was able to say no more, yet would he still ingeminate this exhortation, Flioli, Diligite Either: My little children, love one Another.
cc c-crq p-acp n1 pns31 vbds j pc-acp vvi av-dx av-dc, av vmd pns31 av j d n1, np1, fw-la fw-la: po11 j n2, vvb pi j-jn.
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,
If upon diligent examination you find in your selves a competent knowledge of those matters and Mysteres afore mentioned, a steadfast Faith in christ Iesus, serious Repentance for your Sins,
Cyp. de. Caena dō. 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.
Cyprus de. Cena dom. Chrys. in 1. Cor. ho. 27. & ad po. Ant ho. 60. Hier. in 1. Cor. 11. & shows the reason of this appellation. Quia in Cena doe inus tradidit Sacramentum.
Vetustissimi quidā patres Apostoli authoritatē secuti, caenae etiam nomine Eucharistiam vocarūt Cathechis. Trid. pag. 238. Bell. de missa li. 2. cap. 80. doth acknowledge that diuers of the anciēt Fathers do probably so take that place, 1. Cor. 11.20.
Vetustissimi quidam patres Apostles authoritatē secuti, Caenae etiam nomine Eucharistiam vocarunt Catechis. Triad page. 238. Bell. de missa li. 2. cap. 80. does acknowledge that diverse of the ancient Father's do probably so take that place, 1. Cor. 11.20.
Anse•m saith Multis Catholicis rati•nali u• videtur, quod agunt non est contra fidem Catholicam. Epist Wi•eram. Ep. Do. Soto in 4 sent •is•••. 9. qu. 〈 … 〉. Ier. 2.13.
Anse•m Says Multis Catholics rati•nali u• videtur, quod Agunt non est contra fidem Catholicam. Epistle Wi•eram. Epistle Do. Soto in 4 sent •is•••. 9. queen. 〈 … 〉. Jeremiah 2.13.
Po. Ʋirgil. de inuent. lib. 5. cap. 9. Primus autem vino miscuit. Do. Soto in 4 s•nt. dist. 9. qu. 1. Art. 6. •q•inas in 1. Cor. 11. Lect. 6. probabile est, &c.
Po. Ʋirgil. de invent. lib. 5. cap. 9. Primus autem vino Miscuit. Do. Soto in 4 s•nt. Dist. 9. queen. 1. Art. 6. •q•inas in 1. Cor. 11. Lecture 6. probabile est, etc.
Aug. de vera Relig. c. 17. Lt Angaepist. 203 al Maximinum. And to Clemens Alex. calls the Sacrament, Strom li. 2. Tertul. calls Baptisme si•naculum fidei. 〈 ◊ 〉 de spec•ae. 24.
Aug. de vera Relig c. 17. Lt Angaepist. 203 all Maximinum. And to Clemens Alexander calls the Sacrament, Strom li. 2. Tertulian calls Baptism si•naculum fidei. 〈 ◊ 〉 de spec•ae. 24.
Perer. in Gen. lib. 1. pag. 95. It were in prima effectione, institutione & dispositione ad miracula cōfugere, cum illis non sit opus. Perer. Bella de gratia primi hominis. c. 19.
Peter in Gen. lib. 1. page. 95. It were in prima effectione, Institution & disposition ad Miracles cōfugere, cum illis non sit opus. Peter Bella de Gratia Primi hominis. c. 19.
Hieron. in 1. Cor. 11. In ecclesia communem caenā comedentes pariter consumebant. De hisce post caenamepulis, loquitur Chrys. in 1. Cor. ho. 27. prope finem. Peracta pietatis celebratione consumitur. Aug. de Trin. 3.10 Origenin Leuit. hom. 5.
Hieron. in 1. Cor. 11. In Church communem caenā comedentes pariter consumebant. De hisce post caenamepulis, loquitur Chrys. in 1. Cor. ho. 27. Prope finem. Peracta pietatis celebration consumitur. Aug. de Trin. 3.10 Origenin Levites hom. 5.
Acts. 7.8 And Hieron. in Zach. 9.11. renders the word Berith. testamentū. And in his exposition he saith, Testamentisiue pacti tui. Heb. 9.10. Homers Illia.
Acts. 7.8 And Hieron. in Zach 9.11. renders the word Berith. testamentū. And in his exposition he Says, Testamentisiue pacti tui. Hebrew 9.10. Homers Ilia.
Non solum in mysterio, sed etiam inscripturae lectione. Hier. in Eccl. lib. 3. Aug de verb. dom. ser. 33. Ipsam caenam fide quotidie māducamus.
Non solum in Mysterio, sed etiam inscripturae lectione. Hier. in Ecclesiastes lib. 3. Aug de verb. dom. ser. 33. Ipsam caenam fide quotidie māducamus.
