A Key Opening Mysterious Texts of Scripture, Collection of sermons 6 · Sermon 66
CHRIST HIS LASTING MONUMENT, A Sermon preached on Maundy Thurſday, THE LXVI. SERMON.
1 CORINTH. 11.26.
As often as yee eate of this bread, and drinke of this cup, yee doe ſhew the Lords death till he come.
WHen our Saviour was lifted up from the earth to draw all to him, and his armes were ſtretched out at full length to compaſſe in and embrace all true beleevers: after he had bowed his head, as it were to take leave of the world, and ſo given up the ghoſt, a ſouldier with a aJohn 19.34.ſpeare pierced his ſide, and forthwith came there out water and bloud. Which was done to fulfill two prophecies, the one ofbExod. 12.46. Moſes, A bone of him ſhall not be broken; the other ofcZech. 12.10. Zechary, They ſhall looke on him whom they pierced: as alſo to inſtitute twodChryſoſt. Cyrillus, Theophilact. in hunc locum, Damaſcenus lib. 4. de fid. c. 10. Aug. l. 2. de Symb. c. 6. & tract. 9. in Johan. Sacraments, the one in the water, the other in the bloud that ran from him; the one to waſh away the filth of originall ſinne, the other to purge the guilt of all actuall: The hole in Chriſts ſide is the ſource and ſpring of both theſe Wells of ſalvation in the Church, which are continually filled with that which then iſſued out of our Lords ſide. For albeit he dyed but once actu, yet he dyeth continually virtute: and although his bloud was ſhed but once really on the croſſe, yet it is ſhed figuratively and myſtically both at the font, and at the Lords board, when the diſpenſer of the ſacred myſteries powreth water on the childe, or wine into the chalice, and by conſecrating the bread apart from the wine, ſevereth the bloud of Chriſt from his body. In relation to which lively repreſentation of his ſufferings the Apoſtle affirmeth, that as oft as we eate of that bread, and drinke of that cup, wee ſhew the Lords death till he come.
In the Tabernacle there was ſanctum, & ſanctum ſanctorum, a holy place, & a place moſt holy; ſo in the Church Calendar there is a holy time, all the time of Lent, and the moſt holy this weeke, wherein our bleſſed Saviour made ſixe ſteps to the Croſſe, and having in ſixe dayes accompliſhed the workes of mans redemption, as his Father in the like number of dayes had finiſhed the workes of creation, the ſeventh day kept his eBernard. in dic Paſch. Feria ſexta redemit hominem, ipſo die, quo fecerat, ſequenti die ſabbatizavit in monumento.Sabbaths reſt in the grave. Now above all the dayes of this holieſt weeke, this hath one priviledge, that in it Chriſt made his laſt will and teſtament, and inſtituted the ſacrament of the Euchariſt, and adminiſtred it in his owne perſon, delivering both the conſecrated bread and cup of bleſſing to his Apoſtles with his owne hand. Which myſterious actions of his were preſidents in all ſucceeding ages, and rules for the adminiſtration of that ſacrament to the worlds end. For, Primum in unoquoque genere menſura eſt reliquorum, the firſt action in any ſacred or civill inſtitution in reſpect of thoſe that ſucceed, is like the originall to all after-draughts, and the copy to all that write by it. Such was the firſt inſtitution of marriage in Paradiſe, of circumciſion in Abrahams family, of the paſſover in Egypt, of all the other types and figures of the Law on Mount Sinai, and of the Lords Supper in this upper roome; wherein all Chriſts ſpeeches and actions may not unfitly bee termed Rubricks, to direct the Chriſtian Church in theſe myſterious rites. For before the end of the next day they were all coloured in bloud. What was done now in effigie, was then done in perſonâ: he that now tooke bread, was taken himſelfe: he that brake it, was broken on the croſſe: he that gave it to his Diſciples, was given up for our ſinnes: he who tooke the cup, received from his Father a cup of trembling: he who powred out the wine, ſhed his owne bloud; in memory of which reall effuſion thereof unto death, we celebrate this ſacramentall effuſion unto life. For ſo he commanded us, ſaying,fLuke 22.19. Doe this in remembrance of mee: and his faithfull Apoſtle fully declareth his meaning in the words of my Text, As often, &c. As Chriſtg1 John 5 6. came to us not by water only, but by water and bloud; ſo wee muſt come to him not by water only, the water of regeneration in baptiſme, but alſo by the bloud of redemption, which is drunke by us in this ſacrament, in obedience to his commandement, and in acknowledgement of his love to us even to death, and in death it ſelfe. As ahHieron. in hunc locum. Quem…dmodum ſi quis peregre proficiſ…ns aliquid pignoris ei quem diligit derelinquit, ut quoti…ſcunque illud vid …t, poſſit ejus beneficia & amicitias memorare, quod ille ſi perf…ctè dilexit, non poteſt ſine ingente deſid…rio videre vel …etu. man taking a long journie, leaveth a pledge with his friend, that whenſoever he looketh upon it, he ſhould thinke upon him in his abſence; ſo Chriſt being to depart out of this world, left theſe ſacred elements of bread and wine with his Church, to the end that as often as ſhe ſeeth them, ſhe ſhould thinke of him and his ſufferings for her. When Aeneas plucked a twigge of the tree under which Polydorus was buried, the bough dropped bloud: iV…rg Aen 3.—cruor de ſtipite manat. ſo as ſoone as we plucke but a twigge of the tree of Chriſts croſſe, it will bleed a freſh in our thoughts, ſhewing us to be guilty of the death of the Lord of life. For though we never conſulted with the chiefe Prieſts, nor drave the bargaine with Judas, nor pronounced ſentence againſt him with Pilate, nor touched his hand or foot with a naile: yet ſith hee was wounded for our tranſgreſſions, and bruiſed for our iniquities, and thekEſa. 53.5, 6. chaſtiſement of our peace was upon him, and the Lord laid on him the ſinnes of us all, we cannot plead not guilty, inaſmuch as our ſinnes were the cauſes of all his ſufferings. The Paſſover by the Law was to be eaten with ſowre herbes: and in like manner the Chriſtian paſſover, which wee are now met to eate, muſt bee eaten with ſowre herbes, that is, penſive thoughts, and a ſad remembrance both of our ſinfull actions, and our Saviours bloudy paſſion. For as oft as yee eate, &c.
The coherence, or rather conſequence of this verſe to the former, is like to that of the Eccho to the voice: the words of inſtitution rehearſed in the former verſes are as the voice, the inference of the Apoſtle in this verſe as the Eccho. For as the Eccho ſoundeth out the laſt words of the voice, ſo the Apoſtle here repeateth the laſt words of Chriſts inſtitution, Doe this in remembrance of mee: and in effect explaineth them, ſaying, to do it in remembrance of Chriſt, that is, as oft as ye do it, ye ſhew forth his death.
1. We are but once born, and therefore but once receive the ſacrament of Baptiſm, which is the ſeale of our regeneration; but we feed often, & conſequently are often to receive the ſacrament, which is the ſeale of our ſpirituall nouriſhment & growth in Chriſt: and therfore the Apoſtle ſaith, As often as.
2. Whenſoever wee communicate wee muſt make an entire meale and refection thereof: therefore he addeth, Ye eate and drinke.
3. In making this ſpirituall refection, wee muſt thinke upon Chriſt his bloudy paſſion, and declare it to others: therefore he addeth, Yee ſhew the Lords death.
4. This commemoration of his death muſt continue till hee hath fully revenged his death, and aboliſhed death it ſelfe in all his myſticall members: therefore he addeth, Till he come.
As oft as ye are bid to the Lords Table, and come prepared, eate of this bread; and as oft as ye eate of this bread, drinke of this cup: and when yee eate and drinke, ſhew forth the Lords death; and let this annuntiation continue till he come. If ye take away this band of connexion, the parts falling aſunder will be theſe:
1. The time when.
2. The manner how.
3. The end why.
4. The terme how long wee are to celebrate this ſupper.
1. The time frequent, As often.
2. The manner entire, Eate and drinke.
3. The end demonſtrative, Shew forth.
4. The terme perpetuall, Till he come, that is, to the end of the world.
As often. Wee never reade of any (ſaithlPraef. inſtitut. Nuſquam legimus reprehenſos qui nimium de fonte aquae vitae hauſerint. Calvin) that were blamed for drawing too much water out of the Wells of ſalvation: neither doe we find ever any taxed for too often, but for too ſeldome communicating; which is utterly a fault among many at this day, who are bid (ſhall I ſay) thrice, nay twelve times, every monethmonth once, before they come to the Lords Table; and then they come (it is to be feared) more out of feare of the Law, than love of the Goſpel. Surely as when the appetite of the ſtomach to wholſome meat faileth, as in the diſeaſe called foreign, the body pines, and there is a ſenſible decay in all parts; ſo it falleth out in the ſpirituall foreign, when the ſoule hath no appetite to this bread of life, and food of Angels, the inward man pineth away, and all the graces of the ſpirit ſenſibly decay in us. This malady the Apoſtle ſuſpected not to be in his Corinthians: and therefore he impoſeth not here a law of often receiving, but ſuppoſeth they did ſo: for he imagined not that any would be ſo careleſſe of their life & ſafety, as not often to exemplifie the copy of their pardon. He conceived that he needed not to bid any to drink freely of the wine that maketh glad the heart of every communicant, or to eate frequently of the food that periſheth not: therefore taking that for granted, he preſcribeth the manner how, and the end why they were often to celebrate this ſacrament, ſaying, As oft
As ye eate. There are three kinds of eating:
1. Spiritually only.
2. Sacramentally only.
3. Sacramentally and ſpiritually.
1. They eate Chriſt ſpiritually only who beleeve the incarnation & paſſion of our Lord and Saviour, yet dye before they are called to his Table.
2. They eate ſacramentally only, who are bid to the marriage feaſt, and come thither alſo and eate of the Brides cake, & drink of her wine, but have not on the wedding garment: ſuch were the Jewes, who ate manna in the mJohn 6.49.wilderneſſe, and dyed in their ſins: and Judas at Chriſts laſt ſupper, and all infidels and hypocrites, who receive at the Sacrament panem Domini, not panem Dominum, the Lords bread, but not the Lord himſelfe, who is that bread of nJohn 6.48.life.
3. They eate Chriſt both ſacramentally and ſpiritually, who beleeving in Chriſts incarnation and paſſion, according to his command, come with preparation unto this Table, and with their mouth feed upon the outward element: which may be conſidered three wayes,
1. In ſubſtance, ſo it is bread, or wine.
2. In uſe, ſo it is a ſacrament.
3. In ſignificancy and efficacy to all beleevers, ſo it is the body and bloud of Chriſt.
And drinke. It is worth your obſervation, that our adverſaries the Papiſts, who are ſo much againſt a figure in the words uſed in the conſecration of the bread, This is my body, yet are forced to admit of a double figure in the words uſed in the conſecration of the cup, This is the new Teſtament in my bloud. If they caſt not here a double figure, they are loſt: for firſt, there is continens pro contento, the cup put for the liquor contained in it. Secondly, in thoſe words, as likewiſe in the words of my Text, they muſt digeſt a Metonymie, or ſwallow downe flagons and cups.
This cup. The ſacrament is called a cup in a double reſpect:
1. Quia potus, drinke to nouriſh and refreſh the ſoule.
2. Quia potio, becauſe a medicinall potion to purge the conſcience.
oIn ep. ad Cor. 1. c. 11. Materialis, qui debet ſumi parcè, dari largè: ſacramentalis, qui debet ſumi innocenter, tractari reverentèr: ſpiritualis, ſcilicet paſſionis vel poenitentiae, qui debet ſumi libenter, ſuſtineri laetanter: vituperabilis, qui debet eſtundi ſimplicitèr.Gorrhan findeth out foure ſorts of cups, and engraveth upon each of them a ſeverall poeſie.
1. The materiall or ordinary cup, which (ſaith hee) ought to be taken ſparingly, but given liberally.
2. The ſacramentall, which ought to be taken innocently, and touched reverently.
3. The ſpirituall, which ought to bee taken willingly, and borne joyfully.
4. The abominable and execrable cup, which ought to be refuſed abſolutely, or ſhed wholly.
But although this fourth cup bee mentioned (Apoc. 17.4.) yet wee will content our ſelves at this time with theſe three cups:
1. Calix conſolationis, the cup of mirth and ſpirituall conſolation.
2. Calix afflictionis, the cup of affliction.
3. Calix benedictionis, the cup of bleſſing.
Of the firſtpPſal. 23.5. David dranke freely.
Of the ſecondqJer. 16.7. Lam. 4.21. Ezek. 23.33. Jeremy ſorrowfully.
Of the third ther1 Cor. 10.6. Corinthians holily.
If this cup in my text be calix benedictionis, the cup of bleſsing, then certainely the Romiſh Prieſts deſerve calicem maledictionis, a cup of curſing, who deprive the laity of this cup. They cannot ſay in their congregation to the people, As oft as yee drinke of this cup; for they never drinke of it. To whom belongeth the commandement of eating, Take, eate? to the Prieſts onelyonly? Why then doe the Laity among them eat? To the Laity alſo? Why then doe they not drink, ſith it is moſt evident in the text that Chriſt ſaid,ſMat 26.27. Drinke ye all of this, to whom before he gave the bread, ſaying, Take, eate? tMat. 19.6.Thoſe things which God hath joyned together let no man put aſunder. If the cup were not needfull, why did Chriſt adde it to his Supper? If it were needfull, why doe they take it away? Doubtleſſe as halfe a meale is no meale, nor halfe a hand a hand, nor halfe a ſhip a ſhip; ſo neither is their halfe communion a Sacrament: ſi dividis perdis. This is the cup of the New Teſtament, ſaith Chriſt, which is ſhed for *Mat. 26.28.many for the remiſſion of ſinnes. Are theſe many onelyonly Prieſts? Had the Laity no ſinnes, or no remiſſion of ſinnes by Chriſts bloud? If they have, as they all profeſſe, why doe they forbid them that which Chriſt expreſſely commandeth them? Drink ye all of this, for it is ſhed for you, and for many. But to go no farther than this chapter: when St. Paul requireth, ver. 28. Let a man examine himſelfe, I would willingly examine our Adverſaries, whether this precept concerneth the lay people or no? They will ſay it doth eſpecially, becauſe they moſt need examination, that they may confeſſe their ſinnes, and receive abſolution for them, before they preſume to come to the Lords Table: let them then reade what followeth in the ſame verſe, and ſo let them eate of that bread and drink of that cup.
Ye doe ſhew the Lords death. The Apoſtle doth not hereby exclude other ends of receiving the Sacrament, but ſheweth this to be the chiefeſt. God never ſet ſo many remarkeable accidents upon any thing as on his Sonnes death, at which the Sun was eclipſed, the rockes were cloven, the vaile of the Temple rent from the top to the bottome, the graves opened, and the dead aroſe. Precious in the ſight of the Lord is the death of his Saints, but moſt precious the death of his holy One: for this Sacrament was principally inſtituted to keepe in remembrance that his precious death. Wee ſhew forth Chriſts death three manner of wayes;
1 In verbo.
2 In ſigno.
3 In opere.
1 By commemoration of the hiſtorie of his paſſion.
2 By repreſentation thereof in the ſacred Symboles.
3 By expreſſion thereof in our death to ſinne.
And as it is more to ſhew forth Chriſts death in ſigno, by adminiſtring or participating the Sacrament thereof, than in verbo, by diſcourſing of his paſſion: ſo it is much more to ſhew it forth in opere, in mortifying our members upon earth, and crucifying the luſts of the fleſh, than in verbo or ſigno. After theſe three wayes we muſt all ſhew forth the Lords death
Till he come. To wit, either to each particular man at the houre of his death, or to all men and the whole Church on earth at the day of judgement. This Sacrament is called by the auncient Fathers viaticum morientium, the dying mans proviſion for the long journey he is to take. Every faithfull Chriſtian therefore is to communicate as long as he is able, and can worthily prepare himſelfe, even to the day of his diſſolution; and all congregations profeſſing the Chriſtian religion, muſt continue the celebration of this holy Sacrament till the day of the worlds conſummation.
As often. The ſeldomer we come to the table of ſome men the welcomer we are: but on the contrary, wee are the better welcome the oftener wee come to the Lords Table with due preparation. There are two reaſons eſpecially why wee ought oft to eate of this bread, and drinke of this cup; the firſt is drawne from God and his glory: the ſecond from our ſelves and our benefit. The oftener we partake of theſe holy myſteries, being qualified thereunto, the more we illuſtrate Gods glory, and confirme our faith. If any demand further how oft ye ought to communicate, I anſwer
1. In generall, as oft as yee need it, and are fit for it. ThexCypr. ep. 54. Quomodo provocamus eos in confeſſione nominis Chriſti ſanguinem ſuum fundere, ſi iis militaturis Chriſti ſanguinem denegamus? aut quomodo ad Martyrii poculum idoneos facimus, ſi non eos prius ad bibendum in Eccleſiâ poculum jure communicationis admittimus? Martyrs in the Primitive Church received every day, becauſe looking every houre to be called to ſigne the truth of their religion with their bloud, they held it needfull by communicating to arme themſelves againſt the feare of death. Others in the time of peace received either daily, or at leaſt every Lords day. The former Saint Auſtine neither liketh nor diſliketh, the latter he exhorteth all unto.
2. I anſwer in particular out of Fabianus, the Synod of Agatha, and the Rubrick of our Communion booke, that every one at leaſt ought to communicate thrice a yeere, at Chriſtmas, Eaſter, and Whitſontide: howbeit we are not ſo much to regard the ſeaſon of the yeere, as the diſpoſition of our mind in going forward, or drawing backe from this holy Table. The ſacrament is fit for us at all times, but wee are not fit for it:yGratian. de conſecrat. diſtinct. 2. Quotidié Euchariſtiam dominicam accipere, nec laudo, nec vitupero; omnibus tamen dominicis communicandum hortor Ibid. Qui in natali Domini Paſchate & Pentecoſte non communicaverint, catholici non credantur, nec inter catholicos habeantur. wherefore let every man examine his owne conſcience, how hee ſtandeth in favour with God, and peace with men: how it is with him in his ſpirituall eſtate, whether he groweth or decayeth in grace: whether the Fleſh get the hand of the Spirit, or the Spirt of the Fleſh; whether our ghoſtly ſtrength againſt all temptations be increaſed or diminiſhed; and accordingly (as the Spirit of God ſhall incline our hearts) let us either out of ſenſe of our owne unworthineſſe, and reverence to this moſt holy ordinance forbeare, or with due preparation and renewed faith and repentance approach to this Table, either to receive a ſupply of thoſe graces we want, or an increaſe of thoſe we have; and when we come, let us
Eate of this bread, and drinke of this cup. For as both eyes are requiſite to the perfection of ſight, ſo both Elements to the perfection of the Sacrament. This the Schooles roundly confeſſe: Two things (ſaithzPart. 3. q. 63. art. 1. Ideò ad Sacramenti hujus integritatem duo concurrunt, ſcilicet, ſpiritualis cibus & potus. Et q. 80. art. 12. Ex parte ipſius Sacramenti convenit, quod utrumque ſumatur, corpus ſcilicet & ſanguis, quia in utroque conſiſtit perfectio Sacramenti. Aquinas) concurre to the integrity of the Sacrament, viz. ſpirituall meate and drinke: and againe, It is requiſite in regard of the Sacrament that we receive both kindes, the body and the bloud, becauſe in both conſiſteth the perfection of the Sacrament. And*Bonavent. in 4. ſent. diſt. 11. part. 2. art. 1. Perfecta refectio non eſt in parte tantùm, ſed in utroque: ideò non in uno tantùm perfectè ſignatur Chriſtus ut reficiens, ſed in utroque. Bonaventure, A perfect refection or repaſt is not in bread only, but in bread and drinke: therefore Chriſt is not perfectly ſignified as feeding our ſoules in one kind, but in both. AndaSoto in 12. diſtinct. q. 1. art. 12. Sacramentum non niſi in utrâque ſpecie, quantum ad integram ſignification em perficitur. Soto, The Sacrament, as concerning the entire ſignification thereof, is not perfect but in both kindes. Doubtleſſe, if the Sacrament be a banquet or a ſupper, there muſt be drinke in it as well as meate. The Popiſh communion, be it what it may be, to the Laity cannot be a ſupper in which the Laity ſup nothing; neither can they fulfill the precept of the Apoſtle of ſhewing forth the Lords death: for the effuſion of the wine repreſenteth the ſhedding of Chriſts bloud out of the veines, and the parting of his ſoule from his body. If we ſhould grant unto our adverſaries, which they can never evict, that the bloud of Chriſt might be received in the bread, yet by ſuch receiving Chriſts death by the effuſion of his bloud for us, could in no wiſe bee repreſented or ſhewen forth; which the Apoſtle here teacheth to be the principall end of receiving this Sacrament: As oft, ſaith he, as yee eate of this bread and drinke of this cup
Yee ſhew forth Chriſts death. In Chriſts death all Chriſtianity is briefly ſummed: for in it we may obſerve the juſtice of God ſatisfied, the love of Chriſt manifeſted, the power of Sathan vanquiſhed, the liberty of man from the ſlavery of ſinne and death purchaſed, all figures of the Old Teſtament verified, all promiſes of the New ratified, all prophecies fulfilled, all debts diſcharged, all things requiſite for the redemption of mankind, and to the worlds reſtoration accompliſhed. Therein we have a patterne of obedience to the laſt breath, of humility deſcending as low as hell, of meekneſſe putting up inſufferable wrongs, of patience enduring mercileſſe torments; compaſſion weeping and praying for bloudy perſecuters; conſtancy holding out to the end: to which vertues of his perſon, if ye lay the benefits of his paſſion redounding to his Church, which hee hath comforted by his agony, quit by his taking, juſtified by his condemnation, healed by his ſtripes, cleanſed by his bloud, quickened by his death, and crowned by his croſſe; if you take a full ſight of all the vertues wherewith his croſſe is beſet as with ſo many jewells, I make no doubt but that you will reſolve with the Apoſtle, to deſire to know nothing but Jeſus Chriſt, and him crucified. Let Iſrael hope in the Lord (ſaith thebPſal. 130 7. Pſalmiſt) for with the Lord there is mecrcy, and with him is plenteous redemption. Plenteous, for what ſtore of bloud ſhed he in his agony, in his crowning with thornes, in his whipping, in his nailing, and laſtly in the piercing of his ſide! whereas one drop of his bloud, in regard of the infinite dignity of his perſon, might have ſerved for the ranſome of many worlds: one drop of his bloud was more worth than all the precious things in the world. As Pliny writeth of the herbe cPlin. l. 22. c. 15. Scorpius herba v…let adverſus animal ſui nominis.Scorpius, that it is a remedy againſt the poyſon of a Scorpion; ſo Chriſts death and croſſe is a ſoveraigne remedy againſt all manner of deaths and croſſes. For all ſuch croſſes make a true beleever conformable to his Redeemers image, and every conformity to him is a perfection, and every ſuch perfection ſhall adde a jewell to his crown of glory. This death of Chriſt ſo precious, ſo ſoveraigne, we ſhew forth in ſhadow as it were and adumbration, when either we diſcourſe of the hiſtory of Chriſts paſſion, or adminiſter the Sacrament of his death; but to the life, when as Saint Francis is ſaid to have had the print of Chriſts five wounds on his body, ſo wee have the print of them in our ſoules: when we expreſſe his death in our mortification, when we tye our ſelves to our good behaviour, and reſtraine our deſires and affections, as he was nailed to the croſſe: when we thirſt after righteouſneſſe, as he thirſted on the croſſe for our ſalvation: when we are pierced with godly ſorrow, as his ſoule was heavie unto death; and when as his fleſh, ſo our carnall luſts are crucified: when as hee commended his ſoule to his Father, ſo we in our greateſt extremities commit our ſoules to God, as our faithfull Creatour. Cui, &c.