Discourse Concerning the Sacrament of the Lords Supper, Introduction

Discourse Concerning the Sacrament of the Lords Supper · Introduction

THE INTRODUCTION.

Shewing, 1. That God manifeſts himſelf to our ſenſe. 2. That Bread and Wine are fit things for the repreſenting our Lord to us. 3. The firſt reaſon of the celebration of this Supper, and the fitteſt time for us to do this that Chriſt commands us. 4. Which is but a reiteration of what is done in Baptiſm. 5. As may be ſeen by what I have briefly writ on that ſubject. 6. And if we will extend this thing further, we may loſe all. The Papiſts in danger of this who ſpeak not the language of the ancient Church. 7. The deſign of this preſent diſcourſe. 8. The alledging of ſome Heathen Cuſtomes and Principles, need be no offence to any, but may be an help if they pleaſe.

GOd who is ſimple and removed far from all ſenſe, conſidering the weakneſs of mans ſoul, and how unable he is to conceive of things ſpiritual purely and nakedly in themſelves, and yet having a mind to be better known unto us, and to make himſelf more manifeſt then ever; was pleaſed in his infinite goodneſs to dwell in fleſh, and appear here in the perſon of his Son, who was made like to Man, to ſhew what God is in our nature. This Son of his, being to die, and part with his life for great ends and purpoſes, which he would not have us to forget; was pleaſed to take the ſame courſe to convey to our minds ſpiritual notions by outward and ſenſible ſigns; and to impreſs on our hearts what he hath done and ſuffered, by a viſible repreſentation of it in bodily things, and not onelyonly by a plain deſcription of it in the Goſpel. He knew very well that a Picture and Image of a thing doth more affect us than an Hiſtorical Narration; and that the more lively and expreſs that Image is, the more lively motions it makes within us. A dead Corpſe is but the ſhadow of a man, and yet we find that our ſouls are more aſſaulted, and all our paſſions ſtirred by the ſight of the face of a dead friend, then by all the reports that are brought us of his death. And long after his Corpſe is mouldred in the Grave, if we ſee a Child of his that hath his exact features, manners, and carriage, it renews a freſh remembrance in us of that perſon, and ſtirs up the Images that are in our mind more powerfully, then we can do our ſelves by reflections upon them.

But though God was willing to teach us by outward and ſenſible repreſentations,Sect. 2. yet he thought it both unſafe, and likewiſe unfit, and no ways conducing to the ſpiritual ends he intended in the Sacrament of Chriſts body and bloud, that we ſhould have a picture of Chriſt, or an Image of him ſet before our eyes. There is too much of ſenſe in the Tragical and Theatrical repreſentations which are made by ſome Papiſts of Chriſts ſufferings. The outward actions are in danger not onelyonly to take place of all ſpiritual affections, but quite to thruſt them out. The eye and the ear are ſo fully poſſeſſed, that their objects work by their own natural ſtrength, and not by the ſouls conſidering and meditating powers. Our Saviour therefore, that he might both help the ſoul, and leave it ſomething for to do in making of its own thoughts, and forming its own apprehenſions and reſentments, hath given us onelyonly Bread and Wine as remembrances of him: in which we ſee ſo much as to awaken our ſouls, but not ſo much as to keep them awake without themſelves. They ſhow Chriſt to our ſences, but more to our minds; that ſo both may be employed, but the mind may do moſt by the help of the ſenſes.

And indeed theſe are very fit things (upon other reaſons) to ſerve our Saviours deſign, 1becauſe

Firſt of all, They are ſimiliar bodies, and not conſiſting of Heterogenious parts, i. e. their parts are not of different kinds, as the parts of our fleſh are. The fleſh of a man is compoſed of veins, and arteries, and nerves, and blood, and muſcles, and divers skins; but every part of Bread and Wine is like the other, and hath nothing in it different from its neighbour. Every piece of the one, and every drop of the other, doth as much repreſent what is intended, as any other part doth; and all the parts together make one body of the very ſame ſort.

And yet ſecondly, 2The parts of theſe bodies are eaſily ſeparated one from another, which makes them more fit to be communicated and divided among a great many, who all notwithſtanding do receive (as it were) the very ſame thing.

And thirdly, 3They are conſtantly uſed at all feaſts, and never omitted, whereas other things have their ſeaſons, and cannot do continual ſervice at our Tables.

To which you may add fourthly, 4That they were brought by Melchizedeck unto Abraham, as a part (perhaps) of the bleſſing of that High Prieſt, and as a ſignification of that Sacrament which God would have Abrahams ſeed to feed upon, when the true High Prieſt after that great mans order ſhould come.

And fifthly, 5It is not to be forgotten, that they do beſt anſwer to ſome things whereunto Chriſt is compared in the holy Scriptures. For he is called the Vine, and every branch that is in him, muſt bring forth fruit, as he doth, which may hereby be repreſented. And he is called the Bread of life, which came down from Heaven, as the Manna in the Wilderneſs, who is to ſupport our ſouls, as the ſtaff of bread doth our bodies.

Sixthly, 6But it is moſt to be remarked, that theſe were part of the Paſſeover-Supper, when Chriſt (as Cyril of Alexandria ſpeaks) was typically eaten in Aegypt. foreign.For firſt, It is acknowledged by all, that the Bread was bleſſed, and the Cup alſo, and ſo went round to all the gueſts: And the forms of Benediction are ſtill extant in ſome of the Hebrew Authors. And ſecondly, The whole Feaſt after the Paſſeover-night, was called the Feaſt of unleavened Bread. And thirdly, It is the opinion (I obſerve) of ſome, that our Saviour at the time of inſtituting this Sacrament,Grot. did eat onelyonly the Bread, and the bitter Herbs, but not the Lamb of the Paſſeover. For it is not ſaid in the Evangeliſts, that his Diſciples killed the Paſſeover for him, but onelyonly that they made ready the Paſſeover, which might be nothing elſe but that bread of affliction, and the herbs which were attended with the cup of kindneſs that uſed to paſs among them. For our Saviour died at the time the Paſſeover-Lamb was offered, being indeed the Lamb of God himſelf. And therefore S. John ſaith, Chap. 13.1. That the Supper was before the Feaſt of the Paſſeover, and he calls it eating of the Paſſeover, becauſe this was a great part of it, a principal portion of this Feaſt. And this part was all that they could partake of, who at any time could not come to Jeruſalem, where only the Lamb was to be eaten, being firſt offered at the Temple. But ſuppoſing this to be doubtful, yet there is no queſtion but that this Lamb was a Type of Chriſt; and that Bread and Wine was a part of their Supper. And upon ſearch, I believe we ſhall find, that the Lamb of the Paſſeover was the only Sacrifice which the people did wholly eat (its blood being poured out at the Altar) and it doth the better ſet forth Chriſt who gives himſelf wholly to us. To which, fourthly, may be added, that as the Paſchal-Lamb did repreſent him, ſo the manner of its killing was very conformable to Chriſts death upon the Croſs; which may make it more reaſonable to borrow from the Supper reſemblances of him. For they hung the Lamb upon nails (much what as Butchers now do a Sheep which they have killed) and then fley'd off its skin that it might be dreſſed. While it hung in this poſture, it was juſt like the ſcituation of Chriſts body upon the Croſs, (as Buxtorf hath obſerved out of the Talmud) whoſe hands were ſo ſpread, and leggs ſo ſtretched out, as the Lamb was. 5. Unto which I may add, That the Law of Moſes was not to be wholly deſtroyed, but to be changed and altered by Chriſt: So the Apoſtle teacheth us to ſpeak, in Heb. 7.12. And the malice of St. Stephen's accuſers could prompt them to ſay no worſe of him, then that he preached Jeſus ſhould change the cuſtoms which Moſes delivered, Act. 6.14. Circumciſion is commanded under the title of an everlaſting Covenant, and it is not ſo much aboliſhed, as improved into a better Sacrament, and ſeal of greater bleſſings to Mankind. The Sabbath-day likewiſe was to be a commemoration of Gods reſt from all his works on the ſeventh day, and of his deliverance of them out of Egypt; and it is not cancelled, but changed into another day which contains the former, and ſomething elſe, even a remembrance of the Reſurrection of our Lord from the dead, that he might enter into his reſt. So we may conceive, that this great Feaſt of the Paſſeover was not quite done away, but gave place to a better Feaſt, which is in memory of a greater deliverance than that from the thraldom of Egypt, and the iron Furnace. In this the Jewiſh Chriſtians might ſtill commemorate their ancient mercies, as well as if they had eaten of the fleſh of their Lamb. Yea, becauſe there was in it ſuch a clear repreſentation of Chriſts ſufferings (eſpecially in its firſt Inſtitution, when the blood was ſprinkled on the doorpoſts) part of it was thought fit ſtill to remain, viz. the Bread and Wine, which they uſed to eat and drink in memory of that mercy, with ſolemn forms of thankſgiving unto God. And laſtly, The Bread and Wine was more fit then the fleſh to be retained, becauſe now that Chriſt is come, all Sacrifices are to ceaſe, and no more blood is to be ſhed for fin. This, I ſay, may be a good reaſon why Bread and Wine only are uſed, becauſe they are unbloody things; and after the killing of the Lamb of God, there is to be no more life offered for our offences.

This Feaſt our Saviour did firſt of all celebrate with his twelve Diſciples.§. 3. And it was but fit that he ſhould do ſo, that he might the better anſwer to the Type, in Exod. 29. where we read that Aaron the High Prieſt, with his ſons, was to eat the breaſt and ſhoulder of the Ram of conſecration, whereby he was ſanctified to officiate in the Prieſthood. Even ſo our Lord being to be offered up in Sacrifice, and thereby to be conſecrated an high Prieſt, did inſtitute this Supper, that together with his Diſciples he might (as much as is poſſible) feaſt with them upon that Sacrifice. And ſeeing our Saviours Sacrifice anſwered both to the Paſchal Lamb, and the propitiatory Sacrifice on the day of Expiation, it will be no wonder if it were ſo compleat as to have reference to this alſo.

The time when it was firſt inſtituted was in the night when he was betrayed, (for at the Even they celebrated the Paſſeover) which makes ſome (I ſuppoſe) to keep the memory of Chriſts death in the cloſe of the day. But if they think that they muſt exactly follow that precedent, they ſhould do it after Supper. And I rather think that the manner of receiving about noon is moſt agreeable to the true pattern. For we do not remember the Supper of the Lord, but his Sacrifice on the Croſs. And therefore as the Jews feaſted at Even, becauſe they came out of Aegypt at that time; ſo ſhould we feaſt about Noon, becauſe our Lords death began between nine and twelve, and ended about three of the Clock, as you will clearly ſee by comparing the relation of S. Mark and S. John together. It is ſaid, John 19.14. that it was about the ſixth hour, when Chriſt was condemned to be crucified. But S. Mark ſpeaks of his ſentence, and of the execution of it, as things done before the ſixth hour, and ſaith (Chap. 15. 33.) That juſt when the ſixth hour was come, then darkneſs ſpread over all the Land, till the ninth hour. They do very well agree, if we do but underſtand thus much; that the day being divided into four equal parts, conſiſting of three hours apiece; every part had the name of that hour when it did begin; and ſo the ſixth hour was from twelve to three, and then began the ninth hour. Now S. John doth not ſay, that it was the ſixth hour when Pilate gave him up to be crucified, but that it was about the ſixth hour, i. e. it was between nine a clock (which was their third hour) and twelve, but nearer to twelve than to nine; or it drew near to Noon; yet not ſo near, but that we muſt allow time for the leading him away to the Croſs, for the hanging him thereon, and the reſt. In ſo much that S. Mark ſaith expreſly, verſ. 25. That it was but the third hour, i. e. nine of the clock, when thoſe things were done. Both of them ſay true, if we do but conceive that it was between nine and twelve, i. e. about half an hour after ten, when our Lord was hanged on the Croſs. All the time between nine and twelve, being called (as I ſaid) the third hour, S. Mark ſaith, that that was the time: But it drawing toward twelve, S. John ſaith, it was about the ſixth hour. And when the ſixth hour was fully come, i. e. when it was juſt twelve a clock, and the Sun was in its Meridian, then (ſaith S. Mark) was it eclipſed, and the darkneſs continued till three, which was the time of the offering of the Evening Sacrifice, and juſt then our Lord expired, and gave up the Ghoſt. From whence we may clearly gather, That our Saviour was in the very midſt of his ſufferings a little, after twelve. Which renders it unreaſonable, me thinks, to innovate and forſake the common form by receiving towards night, ſeeing our Saviour was in the middle and bitterneſs of his paſſion about Noon (which is the common time of our Communions) and his paſſion was quite finiſhed a good while before that time, wherein ſome do celebrate it.

But I do not intend that this Diſcourſe ſhould beget any quarrels, and therefore I forbear the proſecution of any ſuch obſervations, which you muſt not expect to meet withal in theſe Papers: The firſt deſign of which is to ſhew you for what end our Bleſſed Lord did appoint this Sacrament.

And here I might be tempted to make uſe of that method which I obſerved in a little Diſcourſe concerning Baptiſm,§. 4. for that which is done here, is but a further confirmation of what was then agreed on between God and us. As our knowledge and obedience increaſes, ſo doth likewiſe the Favour of God, and his teſtimonies of that Favour: and the more his mercies are aſſured unto us, the more are we engaged and confirmed in our reſolution of perſiſting in obedience. So that it is but one and the ſame thing that is thus frequently ratified, firſt in Baptiſm, and afterward in Confirmation, and laſtly in the Sacrament of the Lords Supper. For there in the moſt ſolemn manner that can be deviſed, we profeſs our ſelves foederates of God, and he again owns us for his friends, and treats us kindly by entertaining us at his own Table. And this is no ſtrange matter, that one thing ſhould be ſo often repeated; for at the beginning of Friendſhip between God and Abraham, he only made him a promiſe, (Gen. 12.1, 2, 3.) That he would make him a great Nation, and bleſs him, and all thoſe that bleſſed him, and that all families of the earth ſhould be bleſſed in him. But in proceſs of time, when love was encreaſed between them, this Promiſe became a Covenant, when he and his received the token of Circumciſion, as you may read, Gen. 17.2, 4, 5. I will make my Covenant between me and thee, and will multiplie thee exceedingly, &c. But when he had walked longer with God, (as he there bids him, verſ. 1.) and had perfected his obedience by offering up his Son, his onelyonly Son Iſaac, then God confirmed the Covenant by an Oath, and ſware by himſelf, that he would do what he had promiſed and ſealed; as you may ſee Gen. 22.16, 17, 18. By my ſelf have I ſworn, that in bleſsing I will bleſs thee, &c. This may be conceived as a good repreſentation of Gods dealing with us now. At our firſt entrance into his family he gives us many promiſes which depend upon conditions; and afterwards he renews the Covenant with us, and doth further aſcertain us of his favour, yet on terms of perſeverance; and at laſt he ſwears unalterably, when we have given proof of our obedience to him, that he will not take away his mercies, nor his loving kindneſs from us. And it is obſervable, that in every one of theſe, God returned ſomething to Abraham for what he gave to God. When he left his own Countrey, he promiſed him the Land of Canaan: When he was circumciſed, he promiſed to bleſs his ſeed, yea, he promiſed to him the Meſsiah: And when he offered Iſaac, God again aſſured by oath, that his own Son ſhould be really offered, as Iſaac was deſigned to be, for a Bleſſing to all the Earth. Even ſo, in like manner, doth God confer new graces and bleſſings on us when we are baptized, and when we confirm our Vows, and when we partake of the Supper of the Lord; ſo that it is not in vain reiterate our acts of ſurrender unto God. And thus it is among our ſelves, when children are contracted in their younger years, and made ſure to each other; they conſummate the Marriage, by their own conſent, when they are of age, with feſtival joys: And many of theſe married perſons likewiſe renew the nuptial ſolemnity every year, and obſerve that day that they entred into ſuch holy bonds with more than ordinary chear. Whereby they ſtrengthen their faith unto each other by an open profeſſion of their faith in the ſight of their friends, and they indear their hearts unto each other by a remembrance of their promiſes, and they run more paſſionately into cloſer imbraces by theſe new expreſſions of kindneſs. Thus do we at this Sacrament but tie the old bond with a faſter knot; and preſs harder upon the former zeal to make a deeper mark, and a fairer Image of God in our hearts; we do but renew our Covenant which we have already made, ſwear moſt ſolemnly, by taking it upon the Sacrament (as we ſay) that we will be the ſervants of the Lord Jeſus. And it is very eaſie to lead you through all the parts of the former method, ſhewing you both how on our part, and Gods, it doth confirm a Covenant between us.

And perhaps it will not be unprofitable to give ſome brief touches upon thoſe things,§. 5. which you can without trouble inlarge in your own thoughts. Which is one reaſon why I ſhall ſpare my ſelf any long pains about them, and hold another courſe in this following Treatiſe.

For our part, we do here profeſs our ſelves of the Religion that Chriſt hath inſtituted and taught us, as you will ſee more largely in the enſuing Book. We do at once in this Feaſt both ſhew our gladneſs, and aſſure him of our affections.

Sin is here repreſented ſo unto us, that it cannot but make our wounds bleed afreſh. The remembrance of Chriſts death doth pierce our hearts again with godly ſorrow, and revives the ſmart and pain which the ſenſe of ſin hath created in our ſouls.

Faith likewiſe here is as greedy of its food, as an hungry mouth is of its meat. And Obedience is hereby confirmed, becauſe we receive lively nouriſhment into our ſouls, which will make us ſtrong to execute the will of our Lord. Our ſuffering alſo with Chriſt, we profeſs more lively than by Water, even by Blood it ſelf. When our Saviour ſaith in the ſixth of S. John, That we muſt eat of his fleſh, he means, we muſt receive himſelf, and digeſt his Doctrine; but ſeeing the word fleſh in Scripture-phraſe ſignifies very frequently weakneſs and meanneſs, he intends that we muſt receive him ſo as to partake with him in his poor, low and ſuffering condition. And this we do moſt notably proteſt that we will, when we receive the ſigns of his broken body. For the Bread broken doth not only argue it to be fit for food, but that firſt we muſt be ſlain and mortified, and likewiſe receive ſuch ſtrength, that if he call us unto death, we muſt undergo it. We own hereby the Covenant of ſufferings, and feed upon a dead Saviour. Which makes Theophylact give this as a reaſon why Chriſt gave thanks when he brake the bread, foreign. That ſo we might receive Martyrdom thankfully. It is a feaſt which we partake of, and yet ſignifies ſufferings. But let it not ſeem ſtrange, for we muſt count it all joy when we fall into divers temptations.

Neither doth it leſs ſignifie and ſeal on Gods part, being a manifeſt token of his great and inexpreſſible love, in giving of his own Son to death, even to the curſed death of the Croſs for us. Here he takes us not only under his wings (as, I ſaid, he doth in Baptiſm) but he takes us into his armes. He takes us to himſelf, and he gives himſelf wholly unto us.

And then for Remiſsion of ſins, it is manifeſt to be the purchaſe of his blood, and ſo muſt needs further here be aſſured to all good ſouls. And it is the very thing that is expreſſed in the Inſtitution of this Sacrament: This is my blood of the New Teſtament that is ſhed for many, for the remiſsion of ſins.

And there are not ſo many ſpirits contained in the Wine, as there are lively influences of Gods good Spirit hereby conveyed to pious hearts. We have aſſurance likewiſe given by theſe things, That he will not take his holy Spirit from us, but that he will let it always diffuſe it ſelf through all our powers.

And as for the Reſurrection from the dead; We being made, as it were, of his fleſh, and of his bone, and incorporated into him, he can loſe none of his members; but all that eat of his fleſh, and drink of his blood, as they ought, ſhall be raiſed again at the laſt day. We eat of the tree of life, which will make us live for ever; and we receive foreign,Epiſt. ad Epheſ. (as Ignatius ſpeaks) an Antidote againſt death, a Medicine to preſerve us from corruption. This the ancient Chriſtians thought to be ſo fully aſſured to us in the Euchariſt, that this is one of the Arguments whereby Irenaeus confutes the Valentinians, who denied the riſing again of the Body after it is dead. How can that fleſh be corrupted, L. 4. adv. haereſ. cap. 34.and not live again, which is nouriſhed by the Body and Bloud of the Lord? Either let them change their mind, or elſe abſtain from this Offering. For as the Bread which is of the Earth, perceiving the invocation of God, is no longer common bread, but the Euchariſt, conſiſting of ſomething earthly, and ſomething heavenly: Even ſo our bodies perceiving this Euchariſt, are not now corruptible, but have the hopes of a Reſurrection. L. 5. cap. 2.Thus he, who hath more to the ſame purpoſe in another Book.

Herein likewiſe God gives us a foretaſte of Heaven, and the joys to come, as will be made more manifeſt in the following Diſcourſe. And thus far we may grant the Bread and Wine of Melchizedeck to have been Sacramental, that they were given to Abraham, as earneſts, for to ſecure him of the Land flowing with milk and honey. By this Banquet or Entertainment which the Royal Prieſt made him, he took Livery of Seiſin (as our Lawyers ſpeak) of the promiſed Land. And in that very place (it is moſt likely) where God intended the Mother-City of the Kingdom ſhould be, was this conveyance made to Abraham's ſeed. This Bread and Wine were moſt certain evidences that his Poſterity ſhould eat of the fruit of that Land wherein now he was a ſtranger. And juſt in the ſame manner doth God give unto faithful ſouls this bleſſed Bread and Wine, as an Antepaſt of his eternal love; and hereby they do begin to taſte of the heavenly Feaſt that they ſhall celebrate above. They have herein a right made them unto Heaven, and a kind of delivery of poſſeſſion which ſhall ſhortly be compleated by an actual enjoyment.

They that would more than ſuch things as theſe in this Sacrament,Sect. 6. are in danger to have nothing at all, as they ſhould have. While they think that Chriſt is received coporally by them, they may neglect the ſpiritual eating; and while they chew him (as it were) between their teeth, their Souls may feel but little of him.foreign E… nap. in vita Jambl. For juſt as it is with thoſe that would paint a beautifull perſon; while they think to add ſomething of their own to the face, thereby to make him look better than he is; they ſpoil the comelineſs of the Picture, and miſs both of his face, and likewiſe of his true beauty: So it is with the modern Church of Rome, which would make Religion ſeem as fair and beautifull, yea, as gaudy and trim, as their fancies can deviſe; but by adding their own inventions, and novel faſhions, they quite ſpoil both true Religion, and the beauty of it, which they ſtudy to adorn. Whileſt they think to offer a proper Sacrifice, they many times offer none at all. And whilſt they think it is a Sacrifice both for quick and dead, they rely ſo much upon it, that it proves to be for neither. By making it fleſh, and blood, and bones, they make Chriſt the food of the fouleſt and prophaneſt mouths; And by uſing a multitude of Ceremonies, they are in danger to take the mind off from all ſubſtantial exerciſes.

The Ancients, I am ſure, underſtood not the new language of the Tranſubſtantiation of the Bread and Wine into the Fleſh and Blood of Chriſt. And though they would ſuborn thoſe worthies to ſpeak againſt their mind and conſcience on their ſide, yet we find that they call the bread and wine figures or ſymboles of Chriſts body and blood. Dionyſius the Areopagite (or that ancient Writer who paſſeth under his name) calls them moſt frequently,foreign. * In Cap. 3. Eccleſ. Hierach. Symboles, Images, Antitypes, ſenſible things received inſtead of things intelligible. And Maximus in his Scholion upon him, interpreting what a Symbole is in his Language, ſaith it is, foreign, i. e. A ſenſible thing which we partake of inſtead of a ſpiritual; as for example, Bread and Wine in ſtead of the immaterial divine nouriſhment and gladneſs. And ſo Macarius calls it,Homil. 27. foreign. The figure and repreſentation of his Fleſh and Blood; and ſaith, That he who partakes of the viſible Bread, doth ſpiritually eat the Fleſh of our Lord. And he that will, may repair to Theodoret, who lived in later times, and he ſhall tell him, That they are foreign myſtical repreſentations, and that their nature is not changed, no more than the fleſh of Chriſt ceaſes to be fleſh now that it is in the Heavens. And in his Comment upon the 1 Corinth. 11.26. he ſaith,Dialog. 2. foreign. the Apoſtle uſes theſe words, Till he come, becauſe there will be no need of Symboles of his Body, when his Body it ſelf ſhall appear.

The name of Antiquity makes a great ſound in their mouths,foreign. and therefore let the Reader remember, that there are many ancient Errors as well as Truths. If they have followed the Ancients in their Novel Doctrines, they are rather the Old Hereticks,foreign, &c. Vide Irenaeum l. 1. c. 9. than the Fathers of the Church. For it hath been well obſerved by ſome of our Divines, that Marcus a Magician is noted by Irenaeus for counterfeiting to conſecrate in an Euchariſtial manner, Cups of Water mixed with Wine to a ſtrange purpoſe. He extended (ſaith he) the Words of invocation to a very great length, and then he made the liquor in the Cup ſeem of a purple or bloody colour. His followers believed that the divine Grace did drop down ſome of its own blood into the Cup at his requeſt. And all that were preſent, were very greedy to taſte of this Cup, that the ſame Grace which he called down, might ſhowre it ſelf upon them likewiſe. I can little doubt, but that this Cup, over which he gave thanks, was a counterfeit of that which the ſound Chriſtians drunk of, from whom theſe men were apoſtatized. And that he might gain greater applauſe by his followers, he would make them believe that he was more devout than any, and could give them more than the Chriſtians pretended to do, even the very blood of Chriſt it ſelf, which the Romaniſts now boaſt they have, and therein excel us. But we are content with what holy men then enjoyed. and let them take heed that they follow not worſe examples. I am ſure Theodoret in his ſecond Dialogue brings in a wild conceited man ſpeaking the ſame things that they do.Cap. 24. The affirmation of that Phantaſtick is this, That Chriſts humane Nature is ſwallowed up in the Divine. His Argument for it is this, As the Elements or Symbols, or the Lords Body and Blood are one thing before the Invocation of the Prieſt, but after Invocation are changed and made another; ſo the Lords Body after his aſcenſion is changed into a divine ſubſtance, though before it was not. Hereupon the Father ſaith, You are caught in your onw net, for the Symbols do not go out of their proper nature, but remain foreign, in the former ſubſtance wherein they were. Let the Reader then judge with whom they ſpeak; and who are the Maſters of our language and aſſertions. And let him take heed how he leaves our Communion where he hath the holy Bread and the Cup both; whereas they ſomething like the Manichees of old, will not let the people drink of the Cup.

But let them believe as much as they will, ſo they will but quietly ſuffer us to believe as we ſee cauſe. Let them practiſe as they pleaſe, if it will do them any good; we doubt not but we believe and practiſe enough to the receiving of as great benefits as they can enjoy. I confeſs I cannot be angry with them for believing more than I can do; but I deſire they would not be angry at us (but rather pity us) that we cannot extend our faith ſo far. If a man will ſay that Snow is nothing but frozen milk, which drops from the skies, much good may it do him with his conceit; only let him not impoſe the ſame belief on others who intend not to trouble him for his fancy. And if they will believe that wine is the very Blood of Chriſt, I deſire not that they ſhould ſuffer the leaſt harm for this opinion; but let them not damn us, becauſe we will not put out our eyes, and deny our taſte, and abandon our reaſon, and the holy Scripture, to the novel fancies and interpretations, that they obtrude upon us. I know that if a mans ſoul be not made of ſolid reaſon, but conſiſts of weak and credulous principles, they will fearfully aſtoniſh it with the diſmal names of Hereſie and Schiſme, and ſuch like bugbear words, which every one applies as he pleaſes. But conſiderate ſouls are grown wiſer than to be affrighted out of their wits by the noiſe of words (the great engine of this Age) and they know that damnation doth not depend upon mens mouths; for if it did, I know not who ſhould go to Heaven. We cannot be ſo blind as not to ſee, that every party arrogates to it ſelf the glorious names of Chriſt, and the Holy Ghoſt; and if we would be led by ſounds, we muſt believe, no body knows, how many Chriſts. The name of Heretick, Schiſmatick, yea, and of Antichriſt and Babylon, ſignifie but little to us, who hear them every day, ſo careleſly applied, that we are aſſured men know not what they ſay. Neither will we be amazed with ſad relations of the miſerable ends of thoſe who have contemned their Sacraments; for we do not allow that any man ſhould irreverently behave himſelf towards any of Chriſts inſtitutions, though there be ſomething of mans invention mixed with it. And we can repay their ſtories of the contempt of this Sacrament as among them adminiſtred, with as ſad and true relations concerning thoſe, who have deſpiſed that, which in ſcorn and pride they are pleaſed to call Calvins Supper and Communion. V. Annot. of Rhemiſts in 1 Cor. 11.34.1 Cor 11:34The memorable ſtory which B. Morton relates, may quit ſcores with them for all of this kind.L. 2. cap. 2. of his Proteſtants Appeal. There was in S. Johns Colledge in Cambridge (Dr. Whittaker being then Maſter) one Booth a Batchellor or Arts, and an excellent Schollar, who in the time of his ſeducement by the Papiſts, had taken the Sacramental Bread (which he received becauſe he would not be diſcovered, but yet reſerved without eating of it) and in contempt had thrown it over a Wall. By the remembrance of this ſin afterward, when his eyes were opened, he was driven into ſo great remorſe and anguiſh of ſoul, that not long after he threw himſelf down headlong over the Battlements of the Chappel, and within four and twenty hours died, whereof there were many witneſſes.Inſtit. of the Sacrament l. 2. cap. 2. ſeci. 6 Yea, this right Reverend Perſon ſaith in another Book, that he ſaw this thing, which now from him I have related. And it may put ſome in mind of what befel the Donatiſts, who caſting of it to Dogs, they grew mad, and tare their own Maſters in pieces as unknown Perſons.

But if they will perſiſt to damn all thoſe that are not of their way, we will ſay to them as Diogenes did to an Heatheniſh Prieſt, that would perſwade him to be of his order, that ſo he might be happy in the other world. Wouldſt thou have me believe that Epaminondas; and other brave men were miſerable, and thou, who art but an Aſs, and doſt nothing worthy, ſhall be happy, becauſe thou art a Prieſt? Is it credible that they who exerciſe all piety towards the Father, Son and holy Ghoſt, and are ready to ſacrifice their lives rather than conſent to the leaſt ſin againſt them, ſhall be miſerable, and that God will accept men meerly for being of their Communion? We know upon what eaſie terms men may go to Heaven as they believe; and they ſhall never perſwade us that they whoſe hearts are full of God, and have his Image ſhining fairly in their ſouls, ſhall be the companions of the Devils and accurſed ſpirits; when (as they imagine) men of ſoul lives may get poſſeſſion of Paradiſe, and live with Saints.

And yet let all Proteſtants take heed how they do irreverently behave themſelves in participation of theſe holy myſteries, leſt we give them occaſion to ſay, that we have nothing but common bread and wine, empty of all Sacrament. Let us as humbly and meekly addreſs our ſelves to the Table of the Lord, as they can do, who believe the very ſubſtance of Chriſts body and blood is there. And indeed it is but natural to approach with a great deal of reverence and devotion, unleſs we be of a make different from other men, who uſe to be affected with every thing, that doth but relate unto that which is dear unto them.L. 5. foreign. The Man in Achilles Tatius who found a Treaſure in the ground, foreign, &c. He did honour to the place where it was found; he built an Altar, he offered Sacrifice, he crowned that piece of earth. Such a paſſion of love it was (I believe) that made the Ancient Chriſtians do honour to the very day of our Saviours Sufferings, to uſe the ſign of the Croſs on which he ſuffered, to look towards the place where he was crucified and buried; and much more ſhould it make us highly to value the ſigns of his body and blood, and in a ſerious reverent manner receive them as the ſweeteſt tokens of his love.

I have ſaid the more of this here,Sect. 7. becauſe I ſhall not fill the enſuing Treatiſe with any Diſputes. And becauſe I intended it ſhould be a Practical Diſcourſe, I have waved the Controverſie concerning the Perſons who are fit for to receive. Let it be ſufficient here to ſay with Juſtin Martyr, Apolog. 2.foreign. i. e. We ſuffer none to partake of it, but him who believes the things that we teach to be true, and that is waſhed in Baptiſm for the Remiſſion of ſins and regeneration, and that lives ſo as Chriſt hath delivered unto us. He therefore that is baptized, and inſtructed in the faith of Chriſt, and profeſſes to live accordingly, and doth nothing that is deſtructive to this profeſſion, ought not to be rejected from our Communion. But as of the Paſſeover a ſtranger, or an uncircumciſed Perſon, though an Iſraelite, might not eat; ſo neither may an unbaptized Perſon, or one that doth not profeſs our Religion, partake of this Supper. And as they were to caſt out then all unleavened Bread, ſo are we to keep the Feaſt perpetually, and to purge our ſelves of the old leaven, that we may become a new Lump.

And that we may be well inſtructed in our duty, I have ſhown in the following Treatiſe,

Firſt, What is the end of this holy action.

Secondly, With what Preparations we muſt approach to the performance of it. And

Thirdly, What affections will beſt become us when we are performing it.

Fourthly, How we ſhould behave our ſelves afterward. And

Laſtly, What Benefits we ſhall reap thereby.

And becauſe I know the great quarrels are about the lives of men (which is the laſt thing in Juſtins words) I have ſaid ſomething in the end of the Diſcourſe, which may tend to the ſatisfying of us, who are thoſe wicked perſons that are to be excluded.

If in the firſt part of this Treatiſe I have interſperſed a little of the Heathen learning,Sect. 3. and endeavoured ſometimes to illuſtrate things out of their cuſtomes, it need not ſeem a wonder to any conſidering perſon: And let me make a brief Apology for it, and ſo put an end to this Preface. I can very eaſily demonſtrate that no ſmall part of the Heatheniſh Mythology and Divinity was fetcht from the Hebrew ſtories and practices. As the Greek Poet ſaith of the Cretians, that they were always liars; V. Euſeb. l 10 prepar. Evang & Clem. Alex. l. 1. ſtrom.ſo I may ſay of the Greeks themſelves, that they were always thieves. Though they bragged that all Learning came from them, yet in truth they were but like the Crow, (as Tatianus his expreſſion of them is) foreign, not adorned with their own Feathers, but with thoſe they had ſtoln from their neighbours. That worthy Author hath well obſerved (toward the later end of his Oration againſt the Greeks) that they drew their Dogmata or aſſertions (though unskilfully) from the Fountain of holy Writings; and having buſie and inquiſitive minds, whatſoever they found in Moſes or other Divine Philoſophers, they endeavoured foreign, to ſet another ſtamp upon it, and make it paſs for their own. And this they did for two reaſons (as he ſaith) firſt that they might ſeem to others to have brought forth ſome new thing, that was not known before; And ſecondly, That what they did not underſtand of the truth, they might cauſe by their artifice of words to paſs for Fables in the world.Marinus in vita Procli. And it is very conſiderable (me thinks) that Marinus reports of Proclas, though a Philoſopher of younger times; how that he obſerved the Roman, the Phrygian, and the Aegyptian Feaſts, with all new Moons,foreign. and that foreign in a moſt ſplendid and ceremonious manner. And, in brief, he ſaith that he kept religiouſly the moſt famous Feaſts of every Nation, after their own manner and cuſtome; and compoſed an Hymn, which he ſung, containing the praiſes of the God of ſeveral Nations. For he had this ſaying frequently in his mouth, That a Philoſopher ought not to addreſs his ſervice to the faſhion of one City, or ſome Countries rites, but to be foreign skilled in the ſacra or holy offices of the whole world. And it is very likely that this was the principle of ſeveral Philoſophers before him, it being a Character that Pauſanias gives of the Greeks in general, that they were foreign,In Baot. ſtrangely prone to have the things of another Country in greater admiration then thoſe of their own. Which agrees very well with what the Scripture ſaith of them, that the Athenians were always hearing or telling ſome new thing Acts 17.21. and that even in matters of their Religion they were foreign, very apt to reverence every Deity that they heard of. Hence it was that they worſhiped the unknown God, which S. Paul tells them, was the true and living God which made all things. This God was worſhipped among the Jews, and as Nazianzen ſaith, that when they ſpeak of the Elyſian fields, they were foreign,Orct. 20. in a conceit of our Paradiſe, which they took out of Moſes his Books, with the change of the name onelyonly. So I may ſay, that when they invented the reſt of their Poetical Divinity, their Dreams were the off-ſpring of ſome real things, which they had ſeen or heard out of the Book of God. I will inſtance but in four, which are not commonly obſerved, ſo far as I have read. Hercules is called by the Dark Poet,Lycophron. foreign, &c. the three nights Lion, whom the ſharp-tooth't Dog of Neptune ſwallowed up within his jaws. This Dog of Neptune, the Sea-God, (ſaith Iſaac Tzetzes) is the VVhale, and Hercules hath the Epithete of Three-nights, becauſe being ſwallowed, he lay three days foreign, in the VVhale, which he calls nights, becauſe the belly of the Fiſh was foreign, without all light, and black as the night. This ſeems to me to be but a corruption of the Story of Jonah, which might well be known to the Heathens, and eaſily applied to Hercules. For it is obſerved by D. Kimchi, that there is not ſo much as the name of Iſrael in all the Prophecy of Jonah, becauſe he was ſent onelyonly to Heathens. And he was embarked in a veſſel going to Tarſhiſh, or Tarteſſus in Spain (as Bochartus hath proved) in which part of the world it is well known the Tyrian Hercules was moſt worſhipped. Now it hath been the manner of the world to attribute all ſtrange things, that were done by others, to ſome one perſon famous among them; as all witty ſtories and jeſts are at this day fathered upon him, that is moſt noted by us to abound with them; and ſo they might eaſily tell this ſtory of their Hercules, when it was once noiſed among them, becauſe they aſcribed all wonders and miracles to him.

A ſecond inſtance I may give in the Fables of Iphigenia and Julia Luperca. The former of which being to be ſacrificed to Diana, an Hare, or as ſome ſay, an Heifer came running in the middle (and thickets; as it were) of the Greek Army, which by the counſel of their Prophet, they offered inſtead of her. The latter having the knife juſt at her throat (as it was at Iſaac's) an Eagle came, and foreign, ſnatcheth away the knife out of the Prieſts hands, and threw a young Panther near to the Altar, which they offered for her. Theſe two ſtories are but a depravation of two in the Scripture concerning Iſaac and Jeptha's Daughter, which they have jumbled together. And therefore the ſame Iſaac Tzetzes in his Scholia upon Lycophron adds theſe words to theſe Stories; You cannot but remember foreign, the Ram which inſtead of ſaac was caught in the buſh Sabek, (ſo the LXX do read thoſe words 22. & 13.) as I think I ſhould have done, if he had not noted it to my hand.

But thoſe Verſes of Homer on which Porphyry writes his Book foreign,foreign. are as like to Davids words in Pſal. 139.15 as any thing can be, if we receive Porphyry's Comment upon them. And according to Tatianus his computation, Homer lived not long after his time, and ſo might have ſome knowledge of his Songs. Davids words are, I am fearfully and wonderfully made, &c. and curiouſly wrought in the loweſt parts of the Earth. Where the word foreign (which we render curiouſly wrought) is by Val. Schindler interpreted Contextus ſum, I am weaved: and the Verb doth ſignifie acu pingere, &c. to work curiouſly with a needle or otherwiſe. The words of Homer, which I ſay do anſwer to theſe, and deſcribe the body of man as wrought in a loom, and rarely weaved, are in his Story of Uliſſes, Odyſſ. N.where he ſpeaks of a Cave, and ſaith,

foreign

foreign.

There do the Nymphs, a wonder it is to ſee,

Their Purple Garments weave moſt curiouſly;

From off long Stones their threds are drawn—

And David ſaith, That he was wrought in the loweſt parts of the Earth, i. e. the womb; ſo here he ſpeaks of an Antrum or Cave, in which the Nymphs or ſouls making bodies, did reſide. The Inſtruments or Tools from whence they drew their yarn, which he calls great long ſtones, Porphyry interprets to ſignifie the bones of the body, which are hard like unto ſtones, which uphold the fleſh, and unto which it is faſtned; and theſe Purple coloured garments are (ſaith he) foreign, the fleſh which is weaved and wrought out of blood, which is (as it were) the Coat wherewith the ſoul clothes it ſelf. To this anſwers that in David, that he was curiouſly wrought or weaved in the womb. And then foreign, is expreſly the ſame with thoſe words of David, I am fearfully and wonderfully made, and marvellous are thy works. And it is a wonder (ſaith the ſame Porphyry) whether we look foreign, at the rare fabrick and compoſition of the body, or foreign, or at the no leſs ſtrange conjunction of it with the ſoul.

Neither is this the ſingle conceit of Porphyry, In his foreign.but he that will read Joh. Protoſpatharius upon that Verſe of Heſiods, foreign. will ſoon ſee, that he alſo thought Homer to have deſcribed in thoſe words the contexture and formation of our bodies in the womb. For he ſaith, by the web he adviſes the woman to weave on the twelfth day of the Moon, is meant a Phyſical Myſtery concerning the generation of our bodies, which he there explains; and for a proof of what he ſaith, he directs us plainly to this place of Homer, which I have recited. But I have no liſt to proſecute this any further.

There is another inſtance that ſuggeſts it ſelf to my thoughts, and I ſhould have taken it for a corruption of the Story of Elias calling for fire from Heaven to conſume his ſacrifice, had not Pauſanias aſſured us that he ſaw it with his own eyes. But it will clearly ſhow how ſtudious thoſe falſe Gods were to imitate the God of Iſrael, foreign. Pauſan. Eſiac. … L. 5.and render what I have ſaid very probable, which makes me think it fitting to be here related. Some Prieſts he ſaith in Lydia (who worſhipped after the Perſian manner) uſed to call upon he knew not what God, in a barbarous form of words not to be underſtood by the Greeks, and preſently the wood that was upon the Altar was kindled without any fire, and appeared all in a bright flame. I could eaſily ſhow, that theſe barbarous words were Abraham, Iſaac, and Jacob, Sebaoth and ſuch like, and in all probability the God they invoked was the unknown God, and the example they Apiſhly followed, was that great Prophet.

And indeed the Prophet Elijah did therefore call for fire from Heaven, becauſe all Sacrifices at Jeruſalem were conſumed and eaten onelyonly by the Holy fire which God ſent from above to them. The Devil therefore in this thing may have ſeemed to endeavour that his Offerings might ſometimes correſpond with thoſe at the Temple of God. And ſo Pindar gives us another inſtance how that the Rhodians being about to offer Sacrifice to Jupiter, had forgotten to bring fire along with them to his Altars, but he being loth it ſeems to loſe this fat oblation,

foreign

foreign.

did bring a yellow cloud over them, and rained much Gold upon the Altar. This Golden ſhowre (as an excellent Perſon of our own doth interpret it) was nothing elſe but a ſhowre of fire which devoured the Sacrifice,Dr. Cudworth. in imitation of the Sacred Story. No wonder then if in other things as well as theſe, they were forward to tranſcribe the holy Writ; and let it not be imputed to a vain and affected oſtentation of learning, if I ſometimes uſe their cuſtomes for an illuſtration of Sacred matters.

But the following Diſcourſe is interlaced with ſo few of their Authors, that perhaps it doth not merit this Apology, and therefore I will ceaſe it with this double deſire: The one is to my Reader, that if he underſtand not every Line in the firſt part, yet he would not throw away the reſt, which are fitted to his practice: The other is to God, that he would bleſs it to thoſe Ends for which it is deſigned. Amen.