A sermon of the blessed sacrament of the Lords Supper; proving that there is therein no proper sacrifice now offered; together with the disapproving of sundry passages in 2. bookes set forth by Dr. Pocklington; the one called Altare Christianum, the other Sunday no Sabbath: formerly printed with licence. By William Bray, Dr. of Divinity. Now published by command.
And if you observe it well, my Text as a cleere and full Comment, explaines all the doubts and difficulties of that Text in the Gospell, Doe this in remembrance of me.
And if you observe it well, my Text as a clear and full Comment, explains all the doubts and difficulties of that Text in the Gospel, Do this in remembrance of me.
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so the doubt is, First concerning the frequency of Celebrating, whether once, or more then once? This doubt the Comment cleeres in the first words of my Text, As oft; so it is to be done againe, and againe, and that often.
so the doubt is, First Concerning the frequency of Celebrating, whither once, or more then once? This doubt the Comment clears in the First words of my Text, As oft; so it is to be done again, and again, and that often.
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How long? whether temporary or perpetuall? this the Comment likewise cleeres in the last words of my Text, Till he come; so it is to continue in the Church till our Saviours second comming.
How long? whither temporary or perpetual? this the Comment likewise clears in the last words of my Text, Till he come; so it is to continue in the Church till our Saviors second coming.
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so the doubt here is, Whether they referre to the Bread alone, or to both Bread and Cup? but the Comment here directs you to referre them to both, For as oft as ye eate this Bread,
so the doubt Here is, Whither they refer to the Bred alone, or to both Bred and Cup? but the Comment Here directs you to refer them to both, For as oft as you eat this Bred,
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whether the action of the Receiver onely, or of the Minister onely, or both: that is, Totam Sacramentalem actionem, the whole Sacramentall action; here's another doubt.
whither the actium of the Receiver only, or of the Minister only, or both: that is, whole Sacramentalem actionem, the Whole Sacramental actium; here's Another doubt.
but for Essentials) as taking and blessing the Bread, and the Cup, and the like; that must the Ministers of Christ in all ages also doe, by vertue of this Command, Doe this. And this is cleere also in the Comment of my Text,
but for Essentials) as taking and blessing the Bred, and the Cup, and the like; that must the Ministers of christ in all ages also do, by virtue of this Command, Do this. And this is clear also in the Comment of my Text,
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though not expressely as the action of the Receiver, yet by evident consequence, and that from the Emphasis of the Greeke Articles before the Bread and Cup, NONLATINALPHABET, This Bread, and this Cup, for without the action of the Minister, in taking, and blessing the elements;
though not expressly as the actium of the Receiver, yet by evident consequence, and that from the Emphasis of the Greek Articles before the Bred and Cup,, This Bred, and this Cup, for without the actium of the Minister, in taking, and blessing the elements;
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the Receivers may indeed eate, and drinke common bread and wine, but they cannot bee so well assured, that they eate and drinke this Sacramentall Bread and Wine, so call'd here by way of Eminence, and speciall reference.
the Receivers may indeed eat, and drink Common bred and wine, but they cannot be so well assured, that they eat and drink this Sacramental Bred and Wine, so called Here by Way of Eminence, and special Referente.
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but such a remembrance, as is withall a Remembrancer of it, to, and with others, a Commemoration, whereby in a joynt Communion together, wee proclaime, and shew forth our Saviours Love.
but such a remembrance, as is withal a Remembrancer of it, to, and with Others, a Commemoration, whereby in a joint Communion together, we proclaim, and show forth our Saviors Love.
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Lastly, in remembrance of me, saith the Command in the Gospell; of me, that is not so much of my Incarnation, life, miracles, doctrine, resurrection, ascension,
Lastly, in remembrance of me, Says the Command in the Gospel; of me, that is not so much of my Incarnation, life, Miracles, Doctrine, resurrection, Ascension,
I have done with the For, in the beginning of my Text, which connects it with the verse precedent, whereof it is a comment, and a confirmation, as you see.
I have done with the For, in the beginning of my Text, which connects it with the verse precedent, whereof it is a comment, and a confirmation, as you see.
To draw neerer to the Text it selfe, wherein you may observe these two generall parts, Our service to God in the use of this blessed Sacrament, in the former part, As oft as yee eate this Bread and drinke this Cup:
To draw nearer to the Text it self, wherein you may observe these two general parts, Our service to God in the use of this blessed Sacrament, in the former part, As oft as ye eat this Bred and drink this Cup:
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In the 12. of Exodus God enjoynes the people of Israel, that when their children should aske them concerning the Passeover, What meane you by this Service? that they should say, It is the Sacrifice of the Lords Passeover, who passed over the houses of the children of Israel in Egypt,
In the 12. of Exodus God enjoins the people of Israel, that when their children should ask them Concerning the Passover, What mean you by this Service? that they should say, It is the Sacrifice of the lords Passover, who passed over the houses of the children of Israel in Egypt,
In the like manner Saint Paul, having receiv'd it of the Lord, delivers unto us the meaning of this Service of the Evangelicall Passeover, It is the Memoriall of our Saviours Sacrifice offered upon the Crosse once for all, which we celebrate in remembrance of him, to shew forth his bitter death and Passion.
In the like manner Saint Paul, having received it of the Lord, delivers unto us the meaning of this Service of the Evangelical Passover, It is the Memorial of our Saviors Sacrifice offered upon the Cross once for all, which we celebrate in remembrance of him, to show forth his bitter death and Passion.
But to proceed, in the first generall part, which is the Service we are to performe to God, in the use of this blessed Sacrament, you have these three particulars contained. 1. The parts of this Sacrament.
But to proceed, in the First general part, which is the Service we Are to perform to God, in the use of this blessed Sacrament, you have these three particulars contained. 1. The parts of this Sacrament.
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The earthy part is here exprest, bread and wine; the heavenly part is the body and blood of Christ, here imported in the Articles NONLATINALPHABET, This Bread, and This Cup, which hath an Emphaticall reference to the verses immediately precedent, where it is said of the bread and cup after our Saviours blessing them, that This is my Body which is broken for you,
The earthy part is Here expressed, bred and wine; the heavenly part is the body and blood of christ, Here imported in the Articles, This Bred, and This Cup, which hath an Emphatical Referente to the Verses immediately precedent, where it is said of the bred and cup After our Saviors blessing them, that This is my Body which is broken for you,
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Eating, and Drinking; answerable to the parts of the Sacrament, eating this Bread, and drinking this Cup. First, wee must Eate: It is not enough to purpose or desire to be Guests at this heavenly Table; neither may wee be present onely as spectators and beholders, to see, and to gaze, but we must tast and eat. Secondly, wee must Drinke the Cup too as well as Eat the Bread, these two are joyn'd together by Christ in the Institution, and they may not be sever'd by Man without manifest impiety.
Eating, and Drinking; answerable to the parts of the Sacrament, eating this Bred, and drinking this Cup. First, we must Eat: It is not enough to purpose or desire to be Guests At this heavenly Table; neither may we be present only as spectators and beholders, to see, and to gaze, but we must taste and eat. Secondly, we must Drink the Cup too as well as Eat the Bred, these two Are joined together by christ in the Institution, and they may not be severed by Man without manifest impiety.
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but this blessed Sacrament of the Lords Supper often, both out of a gratefull obedience to our Saviour, and out of a carefull regard of our owne spirituall advantage by it.
but this blessed Sacrament of the lords Supper often, both out of a grateful Obedience to our Saviour, and out of a careful regard of our own spiritual advantage by it.
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As oft as yee eate this Bread, and drinke this Cup. It is not barely NONLATINALPHABET, when, but NONLATINALPHABET, how oft soever, which implyes a frequency.
As oft as ye eat this Bred, and drink this Cup. It is not barely, when, but, how oft soever, which Implies a frequency.
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The second circumstance is of the Persons Communicating, Ye. First, Ye in the plurall number: for this Holy Sacrament is a Communion, & may not be received by one alone.
The second circumstance is of the Persons Communicating, You. First, You in the plural number: for this Holy Sacrament is a Communion, & may not be received by one alone.
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Ye againe, that are Members of the Church, Ye are to eat of this Bread, and drinke of this Cup. For he that is not entred into the mysticall body of the Church by Baptisme, is no fit subject as yet to partake of these high, and holy mysteries.
You again, that Are Members of the Church, You Are to eat of this Bred, and drink of this Cup. For he that is not entered into the mystical body of the Church by Baptism, is no fit Subject as yet to partake of these high, and holy Mysteres.
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In the second generall part, which is the Meaning of this service, ye have three particulars likewise, each of them sutable to the three particulars in the former part of the Text; wherein you have the speciall meaning of each part of the service declared.
In the second general part, which is the Meaning of this service, you have three particulars likewise, each of them suitable to the three particulars in the former part of the Text; wherein you have the special meaning of each part of the service declared.
First, ye have the meaning of the Sacramentall bread and cup, to wit, the death of Christ. Secondly, ye have the meaning of our eating this Bread, and drinking this Cup, namely, the shewing forth of Christs death.
First, you have the meaning of the Sacramental bred and cup, to wit, the death of christ. Secondly, you have the meaning of our eating this Bred, and drinking this Cup, namely, the showing forth of Christ death.
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Thirdly, ye have the meaning of our often eating this Bread, and drinking this Cup: to wit, the perpetuation of our Saviours memory, so long as he is corporally absent from us here on Earth, even till he come againe in his glorious presence to judge the quicke and the dead. As oft as yee eat this Bread,
Thirdly, you have the meaning of our often eating this Bred, and drinking this Cup: to wit, the perpetuation of our Saviors memory, so long as he is corporally absent from us Here on Earth, even till he come again in his glorious presence to judge the quick and the dead. As oft as ye eat this Bred,
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I begin first with the Parts of this Holy Sacrament (which is the first particular under the first generall; ) and first with the Earthy part, or outward Elements, which are Bread, and Wine.
I begin First with the Parts of this Holy Sacrament (which is the First particular under the First general;) and First with the Earthy part, or outward Elements, which Are Bred, and Wine.
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or more of the senses present it first to the soule, and the more senses there are that present a matter to the soule, the soule understands it the more cleerely, and beleeves it the more strongly, even as the opening of many windows lets in the more light into the house.
or more of the Senses present it First to the soul, and the more Senses there Are that present a matter to the soul, the soul understands it the more clearly, and believes it the more strongly, even as the opening of many windows lets in the more Light into the house.
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God knowes our mould in this, and considers it graciously, and accordingly he vouchsafes not onely to instruct and perswade us by the Eare, in the hearing of his word, but by the Eye, Taste, Touch, in the outward elements of this Sacrament, which we may see, handle and taste, for our further instruction, and confirmation.
God knows our mould in this, and considers it graciously, and accordingly he vouchsafes not only to instruct and persuade us by the Ear, in the hearing of his word, but by the Eye, Taste, Touch, in the outward elements of this Sacrament, which we may see, handle and taste, for our further instruction, and confirmation.
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If any man therefore, presuming upon I know not what spirituall Revelations, and Seraphicall raptures, shall neglect the hearing of Gods Word for his instruction; or if any other, resting in the bare hearing of the Eare, shall neglect this blessed Sacrament, wherein God farther manifests himself to the faithfull Soule, by the doore of the rest of the senses; if there be any such presuming spirits, they very much forget themselves that they are yet in the body; Yea, they forget God too, and his gracious condescent herein to our corporeall weaknesse, who best knows whereof wee are made, and how best to consider it.
If any man Therefore, presuming upon I know not what spiritual Revelations, and Seraphical raptures, shall neglect the hearing of God's Word for his instruction; or if any other, resting in the bore hearing of the Ear, shall neglect this blessed Sacrament, wherein God farther manifests himself to the faithful Soul, by the door of the rest of the Senses; if there be any such presuming spirits, they very much forget themselves that they Are yet in the body; Yea, they forget God too, and his gracious condescend herein to our corporeal weakness, who best knows whereof we Are made, and how best to Consider it.
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But what is the reason of the choice of Bread and Wine to be the sensible part in this Sacrament? Was not the killing of the Paschall Lamb, and the striking of the blood therof upon the lintell and sideposts of the doore, a more sensible and cleere Resemblance of the shedding of the blood of the immaculate Lambe of God? Why then was the Passeover abrogated,
But what is the reason of the choice of Bred and Wine to be the sensible part in this Sacrament? Was not the killing of the Paschal Lamb, and the striking of the blood thereof upon the lintel and sideposts of the door, a more sensible and clear Resemblance of the shedding of the blood of the immaculate Lamb of God? Why then was the Passover abrogated,
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The Old Testament (you know) is abrogated (I meane in regard of the manner of Administration of it, by the Leviticall and Ceremoniall Law) and the New is now in force, the Testator himselfe having confirmed it by his owne precious Death, and Blood-shedding; Hence, the shedding of the blood of the Paschall Lambe is justly ceas'd.
The Old Testament (you know) is abrogated (I mean in regard of the manner of Administration of it, by the Levitical and Ceremonial Law) and the New is now in force, the Testator himself having confirmed it by his own precious Death, and Bloodshedding; Hence, the shedding of the blood of the Paschal Lamb is justly ceased.
For after so soveraigne an expiation by the Blood of Christ himselfe, no shedding of blood is now necessary, as the Apostle argues in the Epistle to the Hebrewes: and hence this Sacrament of the New Testament in the breaking of the Bread, and powring forth of the Wine most fitly succeeds in the place thereof,
For After so sovereign an expiation by the Blood of christ himself, no shedding of blood is now necessary, as the Apostle argues in the Epistle to the Hebrews: and hence this Sacrament of the New Testament in the breaking of the Bred, and Pouring forth of the Wine most fitly succeeds in the place thereof,
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and that for the strengthening of our Faith, whilst we are here in the body, and therefore (as ye read but now) God in his infinite Wisedome and Goodnesse to us, hath instituted Sacraments for us in the New Testament, as well as in the Old, which consist of an outward and sensible, as well as an heavenly and spirituall part.
and that for the strengthening of our Faith, while we Are Here in the body, and Therefore (as you read but now) God in his infinite Wisdom and goodness to us, hath instituted Sacraments for us in the New Testament, as well as in the Old, which consist of an outward and sensible, as well as an heavenly and spiritual part.
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Those of the Law and Old Testament, were more sensible and earthy, but these of the Gospel and New Testament, more pure and spirituall; the Law being as it were the body to the Gospel, and the Gospel being the spirit and life of the Law.
Those of the Law and Old Testament, were more sensible and earthy, but these of the Gospel and New Testament, more pure and spiritual; the Law being as it were the body to the Gospel, and the Gospel being the Spirit and life of the Law.
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Thus the Passeover which was a more crasse and corporeall Sacrament is ceas'd also together with the Law, and in stead thereof, a Sacrament more sutable to the Gospel is instituted in Bread and Wine, which of all sensible substances here below, are the most pure, and so the fittest to set out the spirituall service of the Gospel.
Thus the Passover which was a more crasse and corporeal Sacrament is ceased also together with the Law, and in stead thereof, a Sacrament more suitable to the Gospel is instituted in Bred and Wine, which of all sensible substances Here below, Are the most pure, and so the Fittest to Set out the spiritual service of the Gospel.
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as if they were the onely or principall duty of the Gospel, but to use them as helpes onely, the better to enable us for the due performing of our spirituall services, which is the perfection the Gospel cals us to,
as if they were the only or principal duty of the Gospel, but to use them as helps only, the better to enable us for the due performing of our spiritual services, which is the perfection the Gospel calls us to,
And so I passe from the more sensible and earthy part of this Sacrament; to the spirituall, and heavenly part, to wit, the Body and Blood of Christ, which is imported in the Emphasis of the Articles here, This Bread, and This Cup.
And so I pass from the more sensible and earthy part of this Sacrament; to the spiritual, and heavenly part, to wit, the Body and Blood of christ, which is imported in the Emphasis of the Articles Here, This Bred, and This Cup.
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Where, before we come to the Emphasis, and what it imports, give me leave to observe, First, that the Apostle here cals the Sacramentall Elements, Bread and Wine, and that after the words of Institution, and Consecration. So, they retaine their nature,
Where, before we come to the Emphasis, and what it imports, give me leave to observe, First, that the Apostle Here calls the Sacramental Elements, Bred and Wine, and that After the words of Institution, and Consecration. So, they retain their nature,
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And here you may see upon what a sandy foundation the Church of Rome hath built that most dangerous and destructive doctrine of Transubstantiation; Saint Paul calls the Elements Bread and Wine, after consecration;
And Here you may see upon what a sandy Foundation the Church of Rome hath built that most dangerous and destructive Doctrine of Transubstantiation; Saint Paul calls the Elements Bred and Wine, After consecration;
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the Church of Rome saith, they cease then to be Bread and Wine, their very substance is converted into the substance of the naturall Body, and Blood of Christ, by a new way of their owne fancying, which Biell a prime Doctor of theirs confesses, is not to be found in the Canon of the Bible, for which they have sutably invented a new Name of Transubstantiation.
the Church of Rome Says, they cease then to be Bred and Wine, their very substance is converted into the substance of the natural Body, and Blood of christ, by a new Way of their own fancying, which Biell a prime Doctor of theirs Confesses, is not to be found in the Canon of the bible, for which they have suitably invented a new Name of Transubstantiation.
Secondly, it destroyes the nature, and properties of Christs Body, by ascribing Infinitenesse, and Omnipresence not onely to the Person of Christ, but to his naturall Body, which was borne of the Blessed Virgin.
Secondly, it Destroys the nature, and properties of Christ Body, by ascribing Infiniteness, and Omnipresence not only to the Person of christ, but to his natural Body, which was born of the Blessed Virgae.
as being boldly, and rashly defin'd by the Church of Rome, and presumptuously impos'd as an Article of Faith, to be beleev'd upon Necessity of Salvation.
as being boldly, and rashly defined by the Church of Room, and presumptuously imposed as an Article of Faith, to be believed upon Necessity of Salvation.
Fourthly, it is notoriously knowne, the denyall of it hath destroy'd the Lives of many of Gods faithfull Servants, both here, and in other parts of the Christian world.
Fourthly, it is notoriously known, the denial of it hath destroyed the Lives of many of God's faithful Servants, both Here, and in other parts of the Christian world.
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To this purpose Master Hooker excellently observes, that the Discourses of the Romanists concerning Transubstantiation are hungry and unpleasant, full of tedious and irkesome labour, heartlesse,
To this purpose Master Hooker excellently observes, that the Discourses of the Romanists Concerning Transubstantiation Are hungry and unpleasant, full of tedious and irksome labour, heartless,
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and without Fruite; whereas the Discourses of Ancient, and Later Writers, concerning the Mysticall presence of Christ, the use, efficacy, and benefit of the Sacrament, are heavenly and devout; their words sweete as the Honeycombe, their tongues melodiously-tun'd Instruments,
and without Fruit; whereas the Discourses of Ancient, and Later Writers, Concerning the Mystical presence of christ, the use, efficacy, and benefit of the Sacrament, Are heavenly and devout; their words sweet as the Honeycomb, their tongues melodiously-tuned Instruments,
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but Bread, and Wine, with an Emphasis. This Bread, and this Cup, of which it was said before in the words of Christ, This is my Body which is broken for you,
but Bred, and Wine, with an Emphasis. This Bred, and this Cup, of which it was said before in the words of christ, This is my Body which is broken for you,
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Master Calvin in his fourth Booke of Institutions, Cap. •vij. calls it sublime mysterium, cui nec mens plane cogitando, nec lingua explicando par esse potest.
Master calvin in his fourth Book of Institutions, Cap. •vij. calls it sublime mysterium, cui nec Mens plane cogitando, nec lingua explicando par esse potest.
For mine owne part (saith the same Authour ) his absurditatibus sublatis, set aside the absurdities which boldly and falsely define the manner of the presence of Christs body and blood in the Lords Supper, (Hee meanes Consubstantiation and Transubstantiation) whatsoever may be said to expresse the Communication of the true,
For mine own part (Says the same Author) his absurditatibus Sublatis, Set aside the absurdities which boldly and falsely define the manner of the presence of Christ body and blood in the lords Supper, (He means Consubstantiation and Transubstantiation) whatsoever may be said to express the Communication of the true,
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With the same wisedome and sobriety the Church of England speakes of this great Mystery, shee does not (as the Church of Rome unjustly charges us) exclude Christ out of the Sacrament, and make it a bare signe,
With the same Wisdom and sobriety the Church of England speaks of this great Mystery, she does not (as the Church of Rome unjustly charges us) exclude christ out of the Sacrament, and make it a bore Signen,
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and Figure of his body and blood; shee indeed denyes their Carnall and Corporeall presence of Christ in the Sacrament, and acknowledges onely an heavenly, and spirituall presence, without any farther defining of the manner in particular.
and Figure of his body and blood; she indeed Denies their Carnal and Corporeal presence of christ in the Sacrament, and acknowledges only an heavenly, and spiritual presence, without any farther defining of the manner in particular.
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But for the Truth of the thing it selfe shee beleeves, and acknowledges expressely, That to such as rightly, worthily, and with Faith receive the same, the Bread which we breake, is a partaking of the body of Christ, and likewise the Cup of blessing, is a partaking of the Blood of Christ, in the 28. Article of Religion, and more fully in the Catechisme, The body and blood of Christ, are verily and indeed taken of the Faithfull in the Lords Supper.
But for the Truth of the thing it self she believes, and acknowledges expressly, That to such as rightly, worthily, and with Faith receive the same, the Bred which we break, is a partaking of the body of christ, and likewise the Cup of blessing, is a partaking of the Blood of christ, in the 28. Article of Religion, and more Fully in the Catechism, The body and blood of christ, Are verily and indeed taken of the Faithful in the lords Supper.
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I goe on to the Sacramentall actions, which are likewise two, answerable to the parts of this Sacrament, to wit, Eating of this Bread, and Drinking of this Cup.
I go on to the Sacramental actions, which Are likewise two, answerable to the parts of this Sacrament, to wit, Eating of this Bred, and Drinking of this Cup.
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There is a fourefold benefit which wee receive by our bodily Eating; Nourishment, Society, Delight, and Physicke; You know there is a Meale for Nourishment, a Feast for Society, a Banquet for Delight, and a Medicine for Physicke. This fourefold benefit wee receive to our soules in a farre more eminent manner, by this Sacramentall Eating;
There is a fourfold benefit which we receive by our bodily Eating; Nourishment, Society, Delight, and Physic; You know there is a Meal for Nourishment, a Feast for Society, a Banquet for Delight, and a Medicine for Physic. This fourfold benefit we receive to our Souls in a Far more eminent manner, by this Sacramental Eating;
and for this fourefold benefits sake, we must taste and eate this Sacrament, and we shall find it (if we prepare our selves aright before we eate it) to be through the Grace of Christ;
and for this fourfold benefits sake, we must taste and eat this Sacrament, and we shall find it (if we prepare our selves aright before we eat it) to be through the Grace of christ;
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Secondly, Sacrum Convivium, a holy Feast, to mainetaine the mysticall society betwixt Christ, and his members, and to be a bond of Love and Ʋnity amongst Christians.
Secondly, Sacrum Convivium, a holy Feast, to maintain the mystical society betwixt christ, and his members, and to be a bound of Love and Ʋnity among Christians.
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and drinke this Cup too, saith the Text. They are joyned together in the Text, and they may not be severed in our Practice. And that for these three reasons.
and drink this Cup too, Says the Text. They Are joined together in the Text, and they may not be severed in our Practice. And that for these three Reasons.
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First, propter Perfectionem Repraesentationis, that in this Sacrament, there may be a perfect resemblance and representation of Christs Passion on the Crosse, for there the Blood was severed from the Body, and therefore here to keepe the resemblance perfect, the Wine which resembles the Blood, must bee taken severally from the Bread, which resembles the Body.
First, propter Perfectionem Repraesentationis, that in this Sacrament, there may be a perfect resemblance and representation of Christ Passion on the Cross, for there the Blood was severed from the Body, and Therefore Here to keep the resemblance perfect, the Wine which resembles the Blood, must be taken severally from the Bred, which resembles the Body.
For as in bodily sustenance, Meate doth not nourish well without Drinke, a Meale cannot be perfect without Meate and Drinke: So is it likewise in this spirituall Refection, wee must Eate, and Drinke too, else no perfect nourishment to the Soule. Ʋtrumque enim est de perfectione hujus Sacramenti, For both Eating, and Drinking too are required to the perfection of this Sacrament. So much Aquinas himselfe, a prime Schooleman amongst the Papists, acknowledges in his Comment on my Text, and hee gives these two forenamed reasons, for his acknowledgement:
For as in bodily sustenance, Meat does not nourish well without Drink, a Meal cannot be perfect without Meat and Drink: So is it likewise in this spiritual Refection, we must Eat, and Drink too, Else no perfect nourishment to the Soul. Ʋtrumque enim est de perfection hujus Sacrament, For both Eating, and Drinking too Are required to the perfection of this Sacrament. So much Aquinas himself, a prime Schoolman among the Papists, acknowledges in his Comment on my Text, and he gives these two forenamed Reasons, for his acknowledgement:
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So that by his owne confession, the Church of Rome, however she may be more indulgent to her Clergy, yet shee is very scanty to the People, and halfes out to them but an imperfect Sacrament.
So that by his own Confessi, the Church of Rome, however she may be more indulgent to her Clergy, yet she is very scanty to the People, and halves out to them but an imperfect Sacrament.
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Thirdly, I will adde a third and maine reason for this Sacramentall Action, and that is propter perfectionem Obedientiae, that our Obedience may be perfect;
Thirdly, I will add a third and main reason for this Sacramental Actium, and that is propter perfectionem Obedientiae, that our obedience may be perfect;
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for you see we have Christs Command for both drinking the Cup, as well as eating the Bread not onely his Practice, as in administring it after Supper, but we have his practice and command too,
for you see we have Christ Command for both drinking the Cup, as well as eating the Bred not only his Practice, as in administering it After Supper, but we have his practice and command too,
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though not the other (according to that excellent rule of Saint Cyprian ) quae Christus fecit, & docuit sunt perpetuae observationis, what Christ both did, and also taught, or commanded must be perpetually observed in the Church.
though not the other (according to that excellent Rule of Saint Cyprian) Quae Christus fecit, & Doctrine sunt perpetuae observationis, what christ both did, and also taught, or commanded must be perpetually observed in the Church.
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The boldnesse therefore of the Councell of Constance was very great in declaring the administring of the Communion in both Kindes, to the People, to be no more obligatory to us,
The boldness Therefore of the Council of Constance was very great in declaring the administering of the Communion in both Kinds, to the People, to be no more obligatory to us,
then the administring of it after Supper, but their presumption is much more intolerable in establishing the Romish halfe communion, with a non obstante in terminis, to the Institution of Christ,
then the administering of it After Supper, but their presumption is much more intolerable in establishing the Romish half communion, with a non Obstacle in terminis, to the Institution of christ,
and so we receive Baptisme but once, which is the Sacrament of our New-birth, But we stand in need of often Nourishment, and therefore wee are often to receive the Lords Supper, which is the Sacrament of our spirituall Nourishment, and growth in Christ.
and so we receive Baptism but once, which is the Sacrament of our New birth, But we stand in need of often Nourishment, and Therefore we Are often to receive the lords Supper, which is the Sacrament of our spiritual Nourishment, and growth in christ.
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In Saint Augustines time, which was 400 yeares after Christ, some Churches communicated every day, some onely upon the Saturday, and the Lords day; others onely upon the Lords day, as we read in his 118. Epistle.
In Saint Augustine's time, which was 400 Years After christ, Some Churches communicated every day, Some only upon the Saturday, and the lords day; Others only upon the lords day, as we read in his 118. Epistle.
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After that, Devotion decaying, the Communion was administred generally onely thrice in the yeare, at the three great Feasts, of Easter, Whitsontide, and Christ, mas; and of later yeares under Pope Innocent the Third, in the Lateran Councell, propter iniquitatis abundantiam, refrigescente charitate multorum, so Aquinas himselfe renders the reason of it, By reason of the abounding of Iniquity, the Charity and Devotion of many waxing cold in the Roman Church, the people were upon this, bound onely to receive once in the yeare, to wit, at Easter.
After that, Devotion decaying, the Communion was administered generally only thrice in the year, At the three great Feasts, of Easter, Whitsuntide, and christ, mass; and of later Years under Pope Innocent the Third, in the Lateran Council, propter iniquitatis abundantiam, refrigescente charitate multorum, so Aquinas himself renders the reason of it, By reason of the abounding of Iniquity, the Charity and Devotion of many waxing cold in the Roman Church, the people were upon this, bound only to receive once in the year, to wit, At Easter.
though it sets not downe a generall Rule, to bind every particular Person, to Communicate more then Thrice in the yeare, which was done no doubt upon most prudent Considerations,
though it sets not down a general Rule, to bind every particular Person, to Communicate more then Thrice in the year, which was done no doubt upon most prudent Considerations,
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Because the variety of Cases, in regard of the different understandings, and imployments of particular persons, in regard of the different Capaciousnesse,
Because the variety of Cases, in regard of the different understandings, and employments of particular Persons, in regard of the different Capaciousness,
and Receipt of Places and Parishes, and divers other Circumstances considerable, make the prescribing of a certaine Rule for Particulars in this kinde, fittest for private advice and resolution upon due preparation of every Communicant:
and Receipt of Places and Parishes, and diverse other circumstances considerable, make the prescribing of a certain Rule for Particulars in this kind, Fittest for private Advice and resolution upon due preparation of every Communicant:
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And I would to God there were no need of such an Exhortation, but alas, it's too usuall for many to make excuses for absenting themselves from the Lords Table, as the unworthy guests in the Gospell did;
And I would to God there were no need of such an Exhortation, but alas, it's too usual for many to make excuses for absenting themselves from the lords Table, as the unworthy guests in the Gospel did;
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But hee should consider that this Sacrament is Heavenly Meate for his Nourishment, and as Meate hinders not our Businesse, so neither must our Businesse hinder our Meate in the seasons of it, whether for Soule or Body.
But he should Consider that this Sacrament is Heavenly Meat for his Nourishment, and as Meat hinders not our Business, so neither must our Business hinder our Meat in the seasons of it, whither for Soul or Body.
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A Second is not in charity with his Neighbour, and therefore hee holds himselfe excus'd, which is Excusatio accusatione digna, as Salvian speakes in a like Case,
A Second is not in charity with his Neighbour, and Therefore he holds himself excused, which is Excusatio accusation Digna, as Salvian speaks in a like Case,
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and thou shalt find this blessed Sacrament to be an Heavenly Banquet for Delight, such Delight as is most glorious, and unspeakeable; in comparison whereof all that is called Delight here below, is but meere anity and vexation of spirit .
and thou shalt find this blessed Sacrament to be an Heavenly Banquet for Delight, such Delight as is most glorious, and unspeakable; in comparison whereof all that is called Delight Here below, is but mere anity and vexation of Spirit.
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But if he account sinne a disease indeed, and desire unfeignedly to be cured, why does he neglect the Remedy? which is, by Faith and Repentance to prepare himselfe for this blessed Sacrament. The whole have no need of the Physitian, but the sicke, saith our blessed Saviour .
But if he account sin a disease indeed, and desire unfeignedly to be cured, why does he neglect the Remedy? which is, by Faith and Repentance to prepare himself for this blessed Sacrament. The Whole have not need of the physician, but the sick, Says our blessed Saviour.
The second circumstance is of the Persons, Yee. First, Yee, in the plurall number, for this Holy Sacrament is a Communion, and therefore may not bee received by one alone,
The second circumstance is of the Persons, Ye. First, Ye, in the plural number, for this Holy Sacrament is a Communion, and Therefore may not be received by one alone,
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Thus much Cassander, one that liv'd, and dy'd in the Communion of the Roman Church, acknowledges, That it cannot be properly call'd a Communion unlesse there be a Plurality of Communicants.
Thus much Cassander, one that lived, and died in the Communion of the Roman Church, acknowledges, That it cannot be properly called a Communion unless there be a Plurality of Communicants.
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The private Masses therefore in the Roman Church where the Priest Communicates without the People, are rather excommunications of the People, then Communions, as Goulartius wittily calls them in his Notes upon Saint Cyprians Tract, on the Lords Prayer.
The private Masses Therefore in the Roman Church where the Priest Communicates without the People, Are rather excommunications of the People, then Communions, as Goulart wittily calls them in his Notes upon Saint Cyprians Tract, on the lords Prayer.
I am not ignorāt that the Councel of Trent wishes that the people would cōmunic ate alwayes with the Priest, and acknowledges it to be the more profitable for the peoples soules,
I am not ignorant that the Council of Trent wishes that the people would communic ate always with the Priest, and acknowledges it to be the more profitable for the peoples Souls,
but this blanches the matter only, but mends it not, the private Masse is a bitter Almond still for all the blanching, so long as the people are not injoyn'd to Communicate with the Priest. Nay,
but this blanches the matter only, but mends it not, the private Mass is a bitter Almond still for all the blanching, so long as the people Are not enjoined to Communicate with the Priest. Nay,
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Ye again, that are Members of the Church by Baptisme. Ye, and Ye onely must eate this Bread, and drinke this Cup. For the Grace which we have by the Holy Eucharist doth not begin, but continue life.
You again, that Are Members of the Church by Baptism. You, and You only must eat this Bred, and drink this Cup. For the Grace which we have by the Holy Eucharist does not begin, but continue life.
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No man therefore receaveth this Sacrament before Baptisme, because no dead thing is capable of nourishment. That which groweth must first live, saith Reverend Hooker in his fift Booke of Ecclesiasticall Policie. Besides wee must first bee receav'd as members into Christs Family, before we may be admitted to his Table. The Childrens bread must not be given to strangers.
No man Therefore receiveth this Sacrament before Baptism, Because no dead thing is capable of nourishment. That which grows must First live, Says Reverend Hooker in his fift Book of Ecclesiastical Policy. Beside we must First be received as members into Christ Family, before we may be admitted to his Table. The Children's bred must not be given to Strangers.
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First, by way of Representation, and Resemblance; so signes, and figures of things doe shew forth the things that are represented, and resembled by them.
First, by Way of Representation, and Resemblance; so Signs, and figures of things do show forth the things that Are represented, and resembled by them.
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Secondly, by way of Evidence, and Confirmation; so the Testators seale set to a Testament, and his delivery of it as his deed, doth shew it to bee his Will and Testament.
Secondly, by Way of Evidence, and Confirmation; so the Testators seal Set to a Testament, and his delivery of it as his deed, does show it to be his Will and Testament.
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Therefore Beza translates the verbe here, Commemoratis, yee Commemorate Christs death. Now as oft as wee cate this Bread, and drinke this Cup, wee doe all these wayes shew forth the Lord's death both in the end, and meaning of the service,
Therefore Beza translates the verb Here, Memorial, ye Commemorate Christ death. Now as oft as we cate this Bred, and drink this Cup, we do all these ways show forth the Lord's death both in the end, and meaning of the service,
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For first, The Ministers setting apart the Bread and Wine upon the Holy Table, and Consecrating them, represents God the Fathers unspeakeable Love to mankind in setting apart,
For First, The Ministers setting apart the Bred and Wine upon the Holy Table, and Consecrating them, represents God the Father's unspeakable Love to mankind in setting apart,
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Againe, the breaking of the Bread, that resembles the brusing of our Saviours body, & the Agonies of his soule for our iniquities, and the powring forth of the Wine, and the distribution of the Bread; and Wine severally and apart, doth most aptly resemble the shedding of his most precious bloud, and the severing of it from his Body on the Crosse, wherein consisted the very Passion.
Again, the breaking of the Bred, that resembles the bruising of our Saviors body, & the Agonies of his soul for our iniquities, and the Pouring forth of the Wine, and the distribution of the Bred; and Wine severally and apart, does most aptly resemble the shedding of his most precious blood, and the severing of it from his Body on the Cross, wherein consisted the very Passion.
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And lastly the Effects, and Operations of Bread and VVine, upon the Bodies of men they doe most Lively resemble the Effects and Operations of the death of Christ, upon the Soule.
And lastly the Effects, and Operations of Bred and VVine, upon the Bodies of men they do most Lively resemble the Effects and Operations of the death of christ, upon the Soul.
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To the sound and healthfull body, Bread satisfies Hunger, and strengthens life, And Wine makes glad the heart of man, saith the Psalmist. But on the contrary to a foule,
To the found and healthful body, Bred Satisfies Hunger, and strengthens life, And Wine makes glad the heart of man, Says the Psalmist. But on the contrary to a foul,
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or feverish body, wine is turned into poyfon, and there is nothing surfets the body more suddenly, nor more dangerously then bread, according to the Aphorisme, Si quis febricitanti cibum dederit;
or feverish body, wine is turned into poyfon, and there is nothing Surfeits the body more suddenly, nor more dangerously then bred, according to the Aphorism, Si quis febricitanti Food dederit;
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In like manner the death of Christ applyed to the faithfull, and devout soule, satisfies his spirituall hunger, strengthens the life of grace in him, fills him with joy unspeakable, and most glorious.
In like manner the death of christ applied to the faithful, and devout soul, Satisfies his spiritual hunger, strengthens the life of grace in him, fills him with joy unspeakable, and most glorious.
In this Sacrament wee doe not onely make a bare shew of Christs death by way of representation and resemblance, but we shew it forth also by way of evidence, and confirmation. For this Sacramentall Cup is the New Testament in Christs Bloud, And all the promises in the Gospell which are the Legacies of the New Testament, and Benefits of Christs death, are in the right use of this Sacrament conveyed, and assur'd to us.
In this Sacrament we do not only make a bore show of Christ death by Way of representation and resemblance, but we show it forth also by Way of evidence, and confirmation. For this Sacramental Cup is the New Testament in Christ Blood, And all the promises in the Gospel which Are the Legacies of the New Testament, and Benefits of Christ death, Are in the right use of this Sacrament conveyed, and assured to us.
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and every such Communicant receaves it to his soules comfort from God, as his deed and gift, and hereof hee may assure himselfe as verily as hee receaves the outward Elements of Bread, and VVine, to his bodily nourishment.
and every such Communicant receives it to his Souls Comfort from God, as his deed and gift, and hereof he may assure himself as verily as he receives the outward Elements of Bred, and VVine, to his bodily nourishment.
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and in Christ's stead; So that it is Christ's Act and deed, and the Assurance is Authentically, and Originally from Him, who is Jnvisibilis Sacerdos the Invisible High Priest.
and in Christ's stead; So that it is Christ's Act and deed, and the Assurance is Authentically, and Originally from Him, who is Jnvisibilis Sacerdos the Invisible High Priest.
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In the 4 of Saint Iohn, wee read that Christ Baptized more then Iohn, though Iesus himselfe Baptized not (saith the Text) but only His Disciples. If therefore Baptisme be our Saviours Act, In, and by the Ministery of His Disciples, which He never administred by Himselfe, how much more is this Blessed Sacrament His Act and Deed, by the hands of his Ministers, which He Jnstituted, Consecrated, and Administred Himselfe in His own person;
In the 4 of Saint John, we read that christ Baptised more then John, though Iesus himself Baptised not (Says the Text) but only His Disciples. If Therefore Baptism be our Saviors Act, In, and by the Ministry of His Disciples, which He never administered by Himself, how much more is this Blessed Sacrament His Act and Deed, by the hands of his Ministers, which He Jnstituted, Consecrated, and Administered Himself in His own person;
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And as much Comfort, and Assurance may Yee reape from it now by the hands of Christs Ministers; as if Ye should receive it from Christ's owne Blessed hands, as the Disciples did.
And as much Comfort, and Assurance may Ye reap from it now by the hands of Christ Ministers; as if You should receive it from Christ's own Blessed hands, as the Disciples did.
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Onely (as yee desire to enjoy the Comfort of it) be carefull to observe Theophylact's Counsell, which he gives upon this very Ground, in his Comment on my Text, Eo affectu debetis esse imbuti, Yee ought to be so well disposed when yee come to receive the Eucharist, as yee your-selves thinke yee should, and could have beene,
Only (as ye desire to enjoy the Comfort of it) be careful to observe Theophylact's Counsel, which he gives upon this very Ground, in his Comment on my Text, Eo affectu debetis esse imbuti, Ye ought to be so well disposed when ye come to receive the Eucharist, as ye yourselves think ye should, and could have been,
if with the Disciples yee had enjoy'd the happy presence of our Saviour at his last Supper, and had taken this Blessed Sacrament at the first Institution of it from our Saviours owne hands;
if with the Disciples ye had enjoyed the happy presence of our Saviour At his last Supper, and had taken this Blessed Sacrament At the First Institution of it from our Saviors own hands;
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Thirdly and lastly, we doe in this Sacrament shew forth Christs Death by way of Memoriall, and Commemoration: Do this in remembrance of Mee, saith our Saviour, And for this end mainly was this Sacrament instituted by our blessed Saviour, And from this main end of it, this Sacrament is,
Thirdly and lastly, we do in this Sacrament show forth Christ Death by Way of Memorial, and Commemoration: Do this in remembrance of Me, Says our Saviour, And for this end mainly was this Sacrament instituted by our blessed Saviour, And from this main end of it, this Sacrament is,
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and hath been in all Ages of the Church, called by the name of the Eucharist; as being a sacrifice of Praise and Thanksgiving to God in Remembrance of our Saviours Death and Passion. And accordingly our Church exhorts,
and hath been in all Ages of the Church, called by the name of the Eucharist; as being a sacrifice of Praise and Thanksgiving to God in Remembrance of our Saviors Death and Passion. And accordingly our Church exhorts,
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and the Holy Ghost, for the Redemption of the World, by the Death and Passion of our Saviour Christ, both God and Man, who did humble himselfe to the Death upon the Crosse for us miserable sinners.
and the Holy Ghost, for the Redemption of the World, by the Death and Passion of our Saviour christ, both God and Man, who did humble himself to the Death upon the Cross for us miserable Sinners.
And that this our Thansgiving may be acceptable to God, let us first conform ourselves to our blessed Saviour in his Death and Passions, let us die to sin, and live to Christ;
And that this our Thanksgiving may be acceptable to God, let us First conform ourselves to our blessed Saviour in his Death and Passion, let us die to since, and live to christ;
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Consider we therefore the worke we have in hand, and the end of our comming as often as wee come to Celebrate the Holy Eucharist. We come here to Commemorate the Death and Passion of our Saviour for our sins,
Consider we Therefore the work we have in hand, and the end of our coming as often as we come to Celebrate the Holy Eucharist. We come Here to Commemorate the Death and Passion of our Saviour for our Sins,
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and it would ill beseem us then to solemnize the Funerals of our Lord and Master, not having on our mourning Garments, without suitable sorrow, and suffering in our owne souls.
and it would ill beseem us then to solemnize the Funerals of our Lord and Master, not having on our mourning Garments, without suitable sorrow, and suffering in our own Souls.
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Should we suffer sin to live in us, which cost our Saviour his Life, and make that our Delight which caused his Death, and that at the very time when wee come to the Holy Table of the Lord, to shew forth his Death with a thankfull Commemoration: what else is this but to stand laughing under our Saviour's Crosse, as it were, to make ourselves merry with his Agonies, and to triumph prophanely in his bitter sufferings? with the wicked Souldiers, it is to crucifie him afresh,
Should we suffer since to live in us, which cost our Saviour his Life, and make that our Delight which caused his Death, and that At the very time when we come to the Holy Table of the Lord, to show forth his Death with a thankful Commemoration: what Else is this but to stand laughing under our Saviour's Cross, as it were, to make ourselves merry with his Agonies, and to triumph profanely in his bitter sufferings? with the wicked Soldiers, it is to crucify him afresh,
and to put him again to an open shame; In stead of an honourable and gratefull shewing forth of his death, This were to make ourselves guiltie of his death, Guiltie of the bodie and blood of our Lord, as the Apostle speaks.
and to put him again to an open shame; In stead of an honourable and grateful showing forth of his death, This were to make ourselves guilty of his death, Guilty of the body and blood of our Lord, as the Apostle speaks.
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and conforme ourselves there to the sufferings of our Head; Let us willingly suffer shame and ignominie, in the due acknowledgment of our sins, Let us suffer pain in a true sorrrw, and Compunction of soule for them;
and conform ourselves there to the sufferings of our Head; Let us willingly suffer shame and ignominy, in the due acknowledgment of our Sins, Let us suffer pain in a true sorrrw, and Compunction of soul for them;
and chasten our Flesh, and Revenge our selves upon Our selves (as the Scripture speaks) by severe and strict Mortification, that the Old Man may languish, and die daily in us.
and chasten our Flesh, and Revenge our selves upon Our selves (as the Scripture speaks) by severe and strict Mortification, that the Old Man may languish, and die daily in us.
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And let us so Compose and settle our Desires, and Affections, even as men that are hanging upon the Crosse with our Blessed Saviour, and ready to depart this World, Let us make our peace with God and all the World. Let us wean our selves from the Earth which wee are leaving,
And let us so Compose and settle our Desires, and Affections, even as men that Are hanging upon the Cross with our Blessed Saviour, and ready to depart this World, Let us make our peace with God and all the World. Let us wean our selves from the Earth which we Are leaving,
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Thus you have the Orthodox interpretation of these words, the true and onely way of shewing forth Christ's Death in this Sacrament according to the Doctrine of the Church of England, and of approv'd Antiquitie.
Thus you have the Orthodox Interpretation of these words, the true and only Way of showing forth Christ's Death in this Sacrament according to the Doctrine of the Church of England, and of approved Antiquity.
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But the Church of Rome not content with this way doth in the Councell of Trent, denounce an Anathema against all those that will acknowledge no other sacrifice in the Eucharist, then by way of Remembrance and Commemoration of that one onely true and proper Sacrifice of Christ's Bodie and Bloud offer'd upon the the Altar of his Crosse once for all.
But the Church of Room not content with this Way does in the Council of Trent, denounce an Anathema against all those that will acknowledge no other sacrifice in the Eucharist, then by Way of Remembrance and Commemoration of that one only true and proper Sacrifice of Christ's Body and Blood offered upon thee the Altar of his Cross once for all.
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And therfore if you wil believe her, she wil tel you of a more excellent way of shewing forth Christ's Death in the Sacrament, to wit, by way of Iteration, or a new and daily Oblation, of the very Same naturall Bodie and Blood which was offer'd unto Death upon the Crosse, onely with this Difference in the Manner of the Offering, That Christ's Bodie upon the Crosse was offer'd after a bloodie, but here upon their Altars after an unbloody Manner.
And Therefore if you will believe her, she will tell you of a more excellent Way of showing forth Christ's Death in the Sacrament, to wit, by Way of Iteration, or a new and daily Oblation, of the very Same natural Body and Blood which was offered unto Death upon the Cross, only with this Difference in the Manner of the Offering, That Christ's Body upon the Cross was offered After a bloody, but Here upon their Altars After an unbloody Manner.
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First, upon this Ground they define this Sacrisice in the Eucharist, to be a true, proper, and propitiatorie Sacrifice, to be every way equall with the Sacrifice of Christ upon the Crosse, and their Altars to be as true and proper Altars; which doubtlesse is a very high derogation from Christ and his Sacrifice, let them mince and excuse it the best they can.
First, upon this Ground they define this Sacrifice in the Eucharist, to be a true, proper, and propitiatory Sacrifice, to be every Way equal with the Sacrifice of christ upon the Cross, and their Altars to be as true and proper Altars; which doubtless is a very high derogation from christ and his Sacrifice, let them mince and excuse it the best they can.
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Secondly, From hence they teach most perilously, that the same Adoration which is due to Christ, is due to this Sacrament. And certainly, to give that Adoration which is due to Christ to any of the Creatures, can amount to no lesse then Idolatry; Neither will Bellarmine's evasion, which hee uses, acquit the Papists of Idolatrie herein,
Secondly, From hence they teach most perilously, that the same Adoration which is due to christ, is due to this Sacrament. And Certainly, to give that Adoration which is due to christ to any of the Creatures, can amount to no less then Idolatry; Neither will Bellarmine's evasion, which he uses, acquit the Papists of Idolatry herein,
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though hee pleads not Guiltie, because they hold not the Consecrated Bread and Wine to be any longer Bread and Wine, but to be transubstantiated into the very naturall bodie and blood of Christ; so he pleads, they worship not the bread but Christ alone.
though he pleads not Guilty, Because they hold not the Consecrated Bred and Wine to be any longer Bred and Wine, but to be Transubstantiated into the very natural body and blood of christ; so he pleads, they worship not the bred but christ alone.
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But a false perswasion (as we have proved this to be in the former part of the Sermon) hath not the power either to nullifie a sin, or to alter the species of it, either to make a sin no sin, or to be any other then it is in the kind of it.
But a false persuasion (as we have proved this to be in the former part of the Sermon) hath not the power either to nullify a since, or to altar the species of it, either to make a since no since, or to be any other then it is in the kind of it.
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as some of the Romanists are, their Adoration of the Sacrament, is not in them wilfull Idolatrie, yet in it self Idolatrie still for all their perswasion. However for our selves, that by the infinite blessing of God to us are better taught and perswaded, for us I say not to renounce and detest this Abomination of the Popish Adoration of the Sacrament would be most wilfull Idolatrie, without the least cloak for our sin.
as Some of the Romanists Are, their Adoration of the Sacrament, is not in them wilful Idolatry, yet in it self Idolatry still for all their persuasion. However for our selves, that by the infinite blessing of God to us Are better taught and persuaded, for us I say not to renounce and detest this Abomination of the Popish Adoration of the Sacrament would be most wilful Idolatry, without the least cloak for our since.
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For mine owne part, therefore, as becomes a true Protestant of the Reformed Church of England, I doe here solemnly protest against all Popish Errours, and in speciall against the manifold and dangerous errours in the Doctrine and Practice of the Popish Masse, against their pretended Oblation of the very naturall bodie and bloud of Christ, against their Propitiatorie sacrifice in that intended Oblation, and theirs (or any other sort of men their) true & proper Altars,
For mine own part, Therefore, as becomes a true Protestant of the Reformed Church of England, I do Here solemnly protest against all Popish Errors, and in special against the manifold and dangerous errors in the Doctrine and Practice of the Popish Mass, against their pretended Oblation of the very natural body and blood of christ, against their Propitiatory sacrifice in that intended Oblation, and theirs (or any other sort of men their) true & proper Altars,
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and against their Idolatrous Adoration of the Sacrament, and acknowledge onely one true and proper Sacrifice and Altar, that is, the Sacrifice of Christ himself offer'd uppon the Altar of the Crosse once for all.
and against their Idolatrous Adoration of the Sacrament, and acknowledge only one true and proper Sacrifice and Altar, that is, the Sacrifice of christ himself offered upon the Altar of the Cross once for all.
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I hold that according to God's holy will and pleasure the Lord's day ought to be celebrated both in Publike and in Private, in the Church and out of the Church, in the Forenoon and in the Afternoon, by hearing the Word of God read and taught by Publike Prayer and Administration of the Sacraments, by holy Meditations, Private Prayer, Reading and calling to Mind what we have read or heard, by work's of Charitie to our Neighbour and the like.
I hold that according to God's holy will and pleasure the Lord's day ought to be celebrated both in Public and in Private, in the Church and out of the Church, in the Forenoon and in the Afternoon, by hearing the Word of God read and taught by Public Prayer and Administration of the Sacraments, by holy Meditations, Private Prayer, Reading and calling to Mind what we have read or herd, by work's of Charity to our Neighbour and the like.
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And I hold it to be our Dutie in speciall that are God's Ministers to teach, exhort, and incourage the People by all means, to such a sanctification of the Lord's day. And for mine owne part, I heartily honour a conscientious man, who hath a Carefull Regard to yield Obedience to all Gods Commandements (as far as humane frailtie will permit) I honour such a man the more, the more strict hee is in a Religious Observation of the Lord's day.
And I hold it to be our Duty in special that Are God's Ministers to teach, exhort, and encourage the People by all means, to such a sanctification of the Lord's day. And for mine own part, I heartily honour a conscientious man, who hath a Careful Regard to yield obedience to all God's commandments (as Far as humane frailty will permit) I honour such a man the more, the more strict he is in a Religious Observation of the Lord's day.
and so the Proper name of it be the Lord's Day, yet in regard of the due sanctification of it, in that it ought no lesse to be kept holy for the Exercise of the works of Pietie and Charitie in it, then the Iewish Sabbath;
and so the Proper name of it be the Lord's Day, yet in regard of the due sanctification of it, in that it ought no less to be kept holy for the Exercise of the works of Piety and Charity in it, then the Jewish Sabbath;
The Right Honourable, the Lords Spirituall and Temporall in the high and Honourable Court of Parliament now assembled, by an Order bearing date the twelfth of March last, have injoyn'd mee to make a Sermon in this Place, upon this day, and in my Sermon to make a confession of my errour in Licensing and approving of two Books made by Doctor Pocklington, the one called Altare Christianum, the other Sunday no Sabbath, which Books, by their Lordships Censure, are justly commanded to bee burn'd.
The Right Honourable, the lords Spiritual and Temporal in the high and Honourable Court of Parliament now assembled, by an Order bearing date the twelfth of March last, have enjoined me to make a Sermon in this Place, upon this day, and in my Sermon to make a Confessi of my error in Licensing and approving of two Books made by Doctor Pocklington, the one called Altar Christian, the other Sunday no Sabbath, which Books, by their Lordship's Censure, Are justly commanded to be burned.
And here that I may give the fuller satisfaction, I have receiv'd from my Lord Bishop of Lincolne, a Copy of some mayn erroneous and offensive passages in the said two Books, and the places pointed out in the Margin;
And Here that I may give the fuller satisfaction, I have received from my Lord Bishop of Lincoln, a Copy of Some main erroneous and offensive passages in the said two Books, and the places pointed out in the Margin;
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Lib. 4. Instit. c. 17. sect 19. Caeterum his absurditatibus sublatis, quicquid, ad exprimendam veram substantialemque Corporis ac sauguinis Domini communicationem, quae sub sacris Coenae symbolis fidelibus exhibētur, facere potest libenter recipio: atque ita ut non imaginatione duntaxat, aut ment is intelligentia percipere sed ut re ipsa frui in alimentum vitae aeternae intelligantur
Lib. 4. Institutio c. 17. sect 19. Caeterum his absurditatibus Sublatis, quicquid, ad exprimendam Veram substantialemque Corporis ac sauguinis Domini communicationem, Quae sub sacris Coenae symbolis fidelibus exhibētur, facere potest Libenter recipio: atque ita ut non imagination duntaxat, Or ment is Intelligence percipere sed ut re ipsa frui in alimentum vitae aeternae intelligantur
Hanc Dei gratiam recolens, qui de Sacro caline bibit, amplius sitit, & ad Deum vivum erigens desiderium, ita singulari fame ille uno appetitu teneturut deinceps fellea peccatorum horreat pocula, & omnis sapor delectamentorum carnalium fit ei quasirancidum radensque palatum acutae mordacita tis acetum. S. Cypr. de Coena Domini. sect. 17.
Hanc Dei gratiam recolens, qui de Sacred caline bibit, Amplius sitit, & ad God Vivum erigens desiderium, ita singulari fame Isle Uno appetitu teneturut deinceps fellea peccatorum Dread pocula, & omnis sapor delectamentorum carnalium fit ei quasirancidum radensque Palatum Acutae mordacita this acetum. S. Cyprus de Coena Domini. sect. 17.
Vid. Calvin. lib. 4 Instit. c. 18 § 7. Aditus missis privatis est patefactus, quae Excomunicationem quandam magis reservent quam cōmunitatemillam à Domino institutam &c. Concil. Trident. Ses. 22. cap. 6.
Vid. calvin. lib. 4 Institutio c. 18 § 7. Aditus missis privatis est patefactus, Quae Excomunicationem quandam magis reservent quam cōmunitatemillam à Domino institutam etc. Council. Trident. Ses. 22. cap. 6.
Vid. Calvin. lib. 4 Instit. c. 18 § 7. Aditus missis privatis est patefactus, quae Excomunicationem quandam magis reservent quam cōmunitatemillam à Domino institutam &c. Concil. Trident. Ses. 22. cap. 6.
Vid. calvin. lib. 4 Institutio c. 18 § 7. Aditus missis privatis est patefactus, Quae Excomunicationem quandam magis reservent quam cōmunitatemillam à Domino institutam etc. Council. Trident. Ses. 22. cap. 6.
Neque tamen diffitemur quin ita nobis monstraturillic Christi immolatio ut crucis spectaculum pene ob oculos statuatur, qualiter in oculis Galatorum Christum suisse crucisixum dicit Aposte. dum illis propositacrucis predicatio suerat Calvin l. 4. Jnllit. c. 18 § 11
Neque tamen diffitemur quin ita nobis monstraturillic Christ immolatio ut crucis spectaculum pene ob Eyes statuatur, qualiter in oculis Galatorum Christ suisse crucisixum dicit Apost. dum illis propositacrucis predicatio suerat calvin l. 4. Jnllit. c. 18 § 11
