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. Books set forth by Dr. Pocklington; the one called Altar Christianum, the other Sunday no Sabbath: Formerly printed with Licence. BY WILLIAM BRAY, Dr. of Divinity. Now published by Command. LONDON, Printed by T. and R. C. for Henry Seile, and are to be sold at his shop in Fleetstreet, over against St. Dunstans-Church. 1641. A SERMON OF THE BLESSED SACRAMENT OF THE LORDS SUPPER. 1 COR. 11.26. For as oft as ye eate this Bread, and drink this Cup, ye do show the Lords Death till he come. THe Prophets are Comments upon the Law in the Old Testament, and the Epistles upon the Gospels in the New. My Text is part of the Epistles, and it Comments upon that command of our Saviour to his Disciples, Do this in Remembrance of me. Which is a part of the Gospel of the Institution of the Holy Communion. For that command is repeated in the 25. Verse of this Chapter, and then follows my Text immediately, as a Comment upon that Command, a Gloss upon that Evangelicall Law; For as oft as ye eat this Bread, and drink this Cup, ye do show the Lords Death till he come. 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. For first, there's no time expressed when this is to be done, or celebrated; so the doubt is, First concerning the frequency of Celebrating, whether once, or more than 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. A second doubt is concerning the duration of this blessed Sacrament: How long? whether 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 Saviour's second coming. Again, it is not clear in the Gospel, whither these words are to be referred, Do this, for they are mentioned only in Saint Luke * 22 S. Luke. 19 , and they are mentioned after the Institution, and Consecration of the Bread only, and not of the Cup: so the doubt here is, Whether they refer to the Bread alone, or to both Bread and Cup? but the Comment here directs you to refer them to both, For as oft as ye eat this Bread, and drink this Cup too, saith the Text, ye do, indicatively, or do ye, imperatively, that is, do both, and do this in both. Besides, we do not understand out of the Gospel, the latitude of this Command, Do this, what it comprehends within it, whether the action of the Receiver only, or of the Minister only, or both: that is, Totam Sacramentalem actionem, the whole Sacramental action; here's another doubt. And here again we must have recourse to the Comment in my Text for direction, and that expounds it of both. First, Do this, that is, eat this Bread, and drink this Cup, here's the action of the receiver in express terms. But that's not all, for what our blessed Saviour did by way of Preparation, before his Disciples Communicated (I mean not for all Circumstances, 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 do, by virtue of this Command, Do this. And this is clear also in the Comment of my Text, though not expressly as the action of the Receiver, yet by evident consequence, and that from the Emphasis of the Greek Articles before the Bread and Cup, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Bread, and this Cup, for without the action of the Minister, in taking, and blessing the elements; the Receivers may indeed eat, and drink common bread and wine, but they cannot be so well assured, that they eat and drink this Sacramental Bread and Wine, so called here by way of Eminence, and special reference. Yet farther, my Text doth clearly expound the end of that command of our Saviour, Do this in remembrance of me. First, in remembrance, that is, nor a bare and naked remembrance locked up only within the closet of our own memories, 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 Saviour's Love. As oft as ye eat this Bread, and drink this Cup, ye do, or shall show forth, saith my Text. Lastly, in remembrance of me, saith the Command in the Gospel; of me, that is not so much of my Incarnation, life, miracles, doctrine, resurrection, ascension, as especially and expressly of my death, and Passion, ye do show the Lords Death, saith the Comment in my Text. 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 nearer to the Text itself, 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 Bread and drink this Cup: And the meaning of this service, or the Res Sacramenti, the thing signified by it, in the latter part, Ye do show the Lords Death till he come. 12. Exod 26.27. In the 12. of Exodus God enjoins the people of Israel, that when their children should ask them concerning the Passeover, What mean 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, when he smote the Egyptians and delivered our houses. In the like manner Saint Paul, having received it of the Lord, delivers unto us the meaning of this Service of the Evangelicall Passeover, It is the Memorial of our Saviour's 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 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. 2. The Sacramental actions. 3. The circumstances of those actions. 1. The parts of this Sacrament, and they are two: Res terrena, et Res Coelestis, as * Iren. lib. 4. adversus haeres. cap. 34. Irenaeus calls them, the Earthy, and the Heavenly part. The earthy part is here expressed, bread and wine; the heavenly part is the body and blood of Christ, here imported in the Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Bread, and This Cup, which hath an Emphatical reference to the verses immediately precedent, where it is said of the bread and cup after our Saviour's blessing them, that This is my Body which is broken for you, and this Cup is the New Testament in my Blood. This Bread, and This Cup that do Sacramentally exhibit the Body, and Blood of our Saviour, are here specially designed. 2. Ye have The Sacramental actions, and they are in like manner two; Eating, and Drinking; answerable to the parts of the Sacrament, eating this Bread, 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 Bread, these two are joined together by Christ in the Institution, and they may not be severed by Man without manifest impiety. 3. The Circumstances of the actions (which make the third particular in this first general) they are likewise two. The first is of Time: Baptism is to be received once only; 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. As oft as ye eat this Bread, and drink this Cup. It is not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how oft soever, which implies a frequency. The second circumstance is of the Persons Communicating, Ye. First, Ye in the plural number: for this Holy Sacrament is a Communion, & may not be received by one alone. Ye again, that are Members of the Church, Ye are to eat of this Bread, 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 mysteries. And these are the severals in the first general part of the Text, to wit, the Service of the Communion. In the second general part, which is the Meaning of this service, ye 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 Sacramental 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 showing forth of Christ's death. Thirdly, ye have the meaning of our often eating this Bread, and drinking this Cup: to wit, the perpetuation of our Saviour's 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 Bread, and drink this Cup, ye do show the Lords Death till be come. Here's a large field of matter, I can but gather here and there an ear of corn as I pass along, without making any long stay upon any particular. 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 Bread, and Wine. The outward senses of Man are the windows or gates of the soul, nothing enters into the soul but by them; we understand nothing, we know nothing, whilst we are here in the body, but the ear, or the eye, or some one, 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 let's in the more light into the house. 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. 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 bare 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 condescent herein to our corporeal weakness, who best knows whereof we are made, and how best to consider it. That there is an earthy and sensible part in the Sacrament therefore ye see great reason for it; But what is the reason of the choice of Bread and Wine to be the sensible part in this Sacrament? Was not the kill of the Paschall Lamb, and the striking of the blood thereof upon the lintel and side-posts 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 Passeover abrogated, and Bread and Wine in the place thereof substituted, as the sensible part of this Sacrament? To omit many other most proper Analogies, and aptitudes in the Elements of Bread and Wine, serving for this purpose; I will only give you an account of this change thus in brief. 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 Paschall Lamb is justly ceased. For after so sovereign an expiation by the Blood of Christ himself, no shedding of blood is now necessary, Heb. 9 & 10. ch. as the Apostle argues in the Epistle to the Hebrews: and hence this Sacrament of the New Testament in the breaking of the Bread, and pouring forth of the Wine most fitly succeeds in the place thereof, as being the most apt and vive expression of blood already shed, without new bloodshedding. Besides, though our heavenly Father knows, that even under the New Testament, we have need of these outward and sensible things, 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 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. Yet there is a very observable difference of degrees, at least, betwixt the Sacraments and Services of the Old and New Testament, even in this regard: 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. Thus the Passeover which was a more crass and corporeal Sacrament is ceased also together with the Law, and in stead thereof, a Sacrament more suitable 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 spiritual service of the Gospel. The consideration whereof should teach us that live under the Gospel, not to rest ourselves in any bodily, or outward observations, 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 without which all other performances like a hungry, and barren soil will yield but little solid fruit, or comfort to our souls. 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 Bread, and This Cup. 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, Bread and Wine, and that after the words of Institution, and Consecration. So, they retain their nature, and substance still and remain Bread and Wine, even after this great advancement. 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; the Church of Rome saith, they cease then to be Bread 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, * Biel Lect. 40. in Can. Missae. for which they have suitably invented a new Name of Transubstantiation. And I call it a destructive Doctrine, and that most justly, and in many Regards. For first, it destroys the nature of the Elements of Bread, and Wine, by a total Conversion of them into the substance of Christ's Body, and Blood. Secondly, it destroys the nature, and properties of Christ's Body, by ascribing Infiniteness, and Omnipresence not only to the Person of Christ, but to his natural Body, which was borne of the Blessed Virgin. Thirdly, it destroys the Peace of Christendom, or at least it hath a great share in it, as being boldly, and rashly defined by the Church of Rome, and presumptuously imposed as an Article of Faith, to be believed upon Necessity of Salvation. 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. Fifthly, and Lastly, to add no more, it's destructive of Piety and Devotion in diverting the Soul from devout and useful Meditations, and drawing it aside to subtleties of wit, and empty speculations. To this purpose Master Hooker * Eccles. Poli●. lib. 5. sect. 67. excellently observes, that the Discourses of the Romanists concerning Transubstantiation are hungry and unpleasant, full of tedious and irksome labour, heartless, 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 Honeycombe, their tongues melodiously-tuned Instruments, and their sentences mere Consolation, and joy. The second thing which I will observe from this part, is, that Saint Paul doth not call the Consecrated Elements, bare Bread and Wine, and no more, 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, and this Cup is the New Testament in my Blood. How the Bread and Wine in this Sacrament are the Body and Blood of Christ, is a great Mystery to unfold. Master Calvin in his fourth Book of Institutions, Calv. lib. 4. Instit. cap. 17. sect 7. Cap. ●vij. calls it sublime mysterium, cui nec mens plane cogitando, nec lingua explicando par esse potest. A Mystery so sublime, that the mind of Man is not able to comprehend it, much less the tongue to unfold it. Quod ergo mens nostra non comprehendit, concipiat fides. (so he goes on excellently in the same Chapter, Sect. 10.) What therefore our Reason cannot comprehend, let Faith conceive. Christ hath said it, this is my Body, let us therefore believe the Truth of the thing. But he hath not said the manner how, let us not therefore search into that which is not written. For mine own part (saith the same Author * 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 exhibentur, facere potest libenter recipio: atque ita ut non imaginatione duntaxat, aut mentis intelligentia percipere sed ut re ipsa frui in alimentum vitae aeternae intelligantur ) his absurditatibus sublatis, set aside the absurdities which boldly and falsely define the manner of the presence of Christ's body and blood in the Lord's Supper, (He means Consubstantiation and Transubstantiation) whatsoever may be said to express the Communication of the true, and substantial Body, and Blood of the Lord, which are exhibited to the Faithful, under the holy Symbols of the Supper, I willingly admit; and that in such sort that this participation may be understood, not in Imagination only, and Apprehension of the mind, but a Real Fruition to nourish the body and soul to eternal Life. Thus, that Reverend Author, and much more to the same purpose in that place. 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 bare sign, 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. But for the Truth of the thing itself she believes, and acknowledges expressly, That to such as rightly, worthily, and with Faith receive the same, the Bread 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 * Art. 28. relig. 28. Article of Religion, and more fully in the * Doctr. of the Sacraments. Catechism, The body and blood of Christ, are verily and indeed taken of the Faithful in the Lord's Supper. I go on to the Sacramental actions, which are likewise two, answerable to the parts of this Sacrament, to wit, Eating of this Bread, and Drinking of this Cup. First, we must Eat this Bread. 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 fare more eminent manner, by this Sacramental Eating; and for this fourfold benefits sake, we must taste and eat this Sacrament, and we shall find it (if we prepare ourselves aright before we eat it) to be through the Grace of Christ; First, Coelestis Refectio, an Heavenly Repast, to nourish us up to eternal Life. Secondly, Sacrum Convivium, a holy Feast, to maintain the mystical society betwixt Christ, and his members, and to be a bond of Love and Unity amongst Christians. Thirdly, Spirituale Epulum * Cal. lib. 4. Instit. c. 17. sect. 1. a spiritual Banquet, for inward and unspeakable Delight. Fourthly and lastly, to be Medicina animae (as * Medicina enim spiritualis est, quae cum reverentia degustata purificat sibi devotum. Ambr. tom. 5. Oper. in Epist. ad Cor. cap. 11. Saint Ambrose calls it, i. e. to them that are rightly prepared, and through the grace of Christ,) Sovereign Physic for the Soul. Secondly, we must Drink the Sacramental Cup, as well as Eat the Bread: For as oft as ye eat this Bread, and drink this Cup too, saith the Text. They are joined together in the Text, and they may not be severed in our Practice. And that for these three reasons. First, propter Perfectionem Repraesentationis, that in this Sacrament, there may be a perfect resemblance and representation of Christ's 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 Bread, which resembles the Body. Secondly, propter Perfectionem Refectionis, That the Lords Supper may be perfect Nourishment to us. For as in bodily sustenance, Meat doth 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. Vtrumque enim est de perfectione hujus Sacramenti, For both Eating, and Drinking too are required to the perfection of this Sacrament. So much Aquinas * Aquin. Com. in 1 Cor. 11.26 himself, a prime Schooleman amongst the Papists, acknowledges in his Comment on my Text, and he gives these two forenamed reasons, for his acknowledgement: So that by his own confession, 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. Thirdly, I will add a third and main reason for this Sacramental Action, and that is propter perfectionem Obedientiae, that our Obedience may be perfect; for you see we have Christ's Command for both drinking the Cup, as well as eating the Bread not only his Practice, as in administering it after Supper, but we have his practice and command too, for sub utraque specie, for the Communion in both Kinds, which makes this obligatory to us, though not the other (according to that excellent rule of Saint Cyprian * S. Cypr. lib. 2 ep. 3. ) quae Christus fecit, & docuit sunt perpetuae observationis, what Christ both did, and also taught, or commanded must be perpetually observed in the Church. 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, than the administering of it after Supper, but their presumption is much more intolerable in establishing the Romish half communion, with a non obstante in terminis, to the Institution of Christ, as you may read in the 13. Session of that Council * Tom. 7. council. edit. per Bin. . I have done with the Sacramental actions. The third and last particular in the first general concerns the circumstances of these actions. And the first circumstance is of Time, As oft. Semel nascimur, saepius vero alimur, we are borne but once into the world, 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. Accordingly, if we look into Church story, we shall find that the first, and best ages of the Church, and as many of the after ages as desired to conform to those first and best, were all of them for frequent Communions. In the times of the Apostles, * Acts 20.7. we read of a Communion once every week, upon the first Day of the week, which is the Lords Day. In the times next to the Apostles, Saint Cyprian * Eucheristiam quotidie ad cibumsalutis accipimu●. S. Cyp. de Orat. Dominica. tells us of an every-days Communion. Every day the Christians looked for Death, in those times of violent persecution, and therefore every day they would be provided of this Viaticum. 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 Lord's day, as we read in his 118. Epistle. 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 * Aquin. Sum. par. 3. q. 80. Art. 10. ad quintum. 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. But the Liturgy of the Church of England, to reform us nearer to the Piety of the Ancient Church of Christ, though it sets not down a general Rule, to bind every particular Person, to Communicate more than Thrice in the year, which was done no doubt upon most prudent Considerations, 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 certain Rule for Particulars in this kind, fittest for private advice and resolution upon due preparation of every Communicant: Yet in the Rubric after the Communion, a Communion is enjoined every Sunday at the least, in Cathedral, and Collegiate Churches, except they have a reasonable cause to the contrary. And in the first Exhortation before the Communion, all the People are most pathetically moved and exhorted to frequent receiving. 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 Lord's Table, * ● Luke 14. as the unworthy guests in the Gospel did; I will briefly show the vanity of these Excuses, and so pass over this circumstance. And I will go no farther for Evidence against them, than to the Grounds already laid. You have read that this Blessed Sacrament is Heavenly Food, for our Nourishment. A Holy Feast, to maintain Love, and Unity, amongst Christians. A Spiritual Banquet, for Delight and Sovereign Physic for the Soul. First, than an unworthy guest pleads multiplicity of worldly business, and therefore he cannot come so frequently to the Sacrament; 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, whether for Soul or Body. A Second is not in charity with his Neighbour, and therefore he holds himself excused, which is Excusatio accusatione digna, as Salvian speaks in a like Case, an aggravation, no excuse, thus to cover one sin with another. This man considers not, that the Communion is a Holy Feast instituted by our Blessed Saviour to maintain Love and Amity amongst Christians. A Third alleges he finds no relish in this Manna, and this discourages him. But Oh! taste and see how gracious the Lord is, prepare thy Taste aright before thou comest, 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 * 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. . A Fourth and last pretends his manifold sins, the sense whereof deters him from often approaches to this Holy Table. 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 no need of the Physician, but the sick, saith our blessed Saviour * Mat. 9.12. . This man considers not the virtue of this Sacrament, in such as are so prepared; That through the Grace of Christ, it is with these preparations a sovereign Physic against all Diseases of the Soul. 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, as the name itself imports. A Communion, that is, a Common union of Ministers and People together. 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. * Communio proprie ditinon p●test, tisiplures participent etc. Cassan Consultat. de solitarii● missis. The private Masses therefore in the Roman Church where the Priest Communicates without the People, are rather excommunications of the People, than Communions, as Goulartius wittily calls them in his Notes upon Saint Cyprians Tract, on the Lords Prayer. * Vid. Calvin. lib. 4 Instit. c. 18 § 7. Aditus missis privatis est patefactus, quae Excomunicationem quandam magis reservent quam communitatemillam à Domino institutam etc. Concil. Trident. Ses. 22. cap. 6. I am not ignorant that the Council of Trent * Vid. Calvin. lib. 4 Instit. c. 18 § 7. Aditus missis privatis est patefactus, quae Excomunicationem quandam magis reservent quam communitatemillam à Domino institutam etc. Concil. Trident. Ses. 22. cap. 6. wishes that the people would communic eaten always with the Priest, and acknowledges it to be the more profitable for the people's souls, 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, so long as the Priest is by that Church allowed, nay enjoined to celebrate, though without distribution to the people. Ye again, that are Members of the Church by Baptism. Ye, and Ye only must eat this Bread, and drink this Cup. For the Grace which we have by the Holy Eucharist doth not begin, but continue life. No man therefore receaveth this Sacrament before Baptism, because no dead thing is capable of nourishment. That which groweth must first live, saith Reverend Hooker in his fift Book of Ecclesiastical * 5 Lib Ecc le. polit §. 67. init. Policy. Besides we must first be received as members into Christ's Family, before we may be admitted to his Table. The children's bread must not be given to strangers. But I hasten to the second General, and main part of my Text, which is the Meaning of this service of the Holy Communion, in the last words. Ye do show forth the Lords death till he come. The principal verb which bears the weight of this part of the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Translation renders it most fitly, Ye show forth, which expresseth the latitude of the word, and the meaning of the Sacrament more fully, then Annuntiate in the Latin, which properly is but a verbal declaration. Now in this Sacrament Christ's death is shown forth three ways especially. 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. Secondly, by way of Evidence, and Confirmation; so the Testators seal set to a Testament, and his delivery of it as his deed, doth show it to be his Will and Testament. Thirdly, and lastly, by way of Commemoration, or memorial; so a feast appointed in remembrance of a Benefactor doth show forth his benefits to us. Therefore Beza translates the verb here, Commemoratis, ye Commemorate Christ's death. Now as oft as we eate this Bread, and drink this Cup, we do all these ways show forth the Lord's death both in the end, and meaning of the service, and we ought to do it in obedience, and duty, for so the verb here used may be taken either Jndicatively, Ye do, or Imperatively, Do ye; or Ye ought to do, and so I shall follow it. First, Then we do show forth Christ's death in the Sacrament by way of representation, and resemblance, and that not naked without attendance, but solemnly accompanied with the causes and effects of it: Christ, and Christ Crucified is here evidently set forth before our eyes. * Neque tamen diffitemur quin ita nobis monstraturillic Christi immolatio ut crucis spectaculum pene ob oculos statuatur, qualiter in oculis Galatorum Christum suisse crucisixum dicit Apostle. dum illis propositacrucis predicatio suerat Calvin l. 4. Jnllit. c. 18 § 11 For first, The Ministers setting apart the Bread and Wine upon the Holy Table, and Consecrating them, represents God the Father's unspeakable Love to mankind in setting apart, and sending his only begotten Son into the World to die for us, here's the prime cause of his death. Again, the breaking of the Bread, that resembles the bruising of our Saviour's body, & the Agonies of his soul for our iniquities, and the pouring 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 blood, and the severing of it from his Body on the Cross, wherein consisted the very Passion. And lastly the Effects, and Operations of Bread and Wine, upon the Bodies of men they do most Lively resemble the Effects and Operations of the death of Christ, upon the Soul. To the sound and healthful body, Bread satisfies Hunger, and strengthens life, And Wine makes glad the heart of man, saith the Psalmist. * Psa. 104.15 But on the contrary to a foul, or feverish body, wine is turned into poyfon, and there is nothing surfeits the body more suddenly, nor more dangerously than bread, according to the Aphorism, Hippo. Aphor. l. 7. Aphor. 62 Si quis febricitanti cibum dederit; quem sano exhibet, valenti Robur, aegrotanti morbus fit. 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. It is to him the savour of life unto life; but to the unbeliever, and impenitent, that wilfully perishes, It becomes the savour of death unto death. * 2 Cor. 2.16 vid. S. Cypr de. coena Domini §. 7. Let our souls go along here and meditate of these, and the like Analogies in the time of receiving, Hoc age, do this. And this is the first sense of showing forth Christ's death in the Sacrament. In this Sacrament we do not only make a bare show of Christ's 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's Blood, And all the promises in the Gospel which are the Legacies of the New Testament, and Benefits of Christ's death, are in the right use of this Sacrament conveyed, and assured to us. In this Sacrament Christ sets his Scale to his Testament, and delivers it particularly into every worthy Communicants hand, and every such Communicant receaves it to his soul's comfort from God, as his deed and gift, and hereof he may assure himself as verily as he receaves the outward Elements of Bread, and Wine, to his bodily nourishment. And though a frail, and mortal man be the Minister, and Jnstrument to convey this assurance to you, yet what he doth herein, he doth it in the Name of Christ, by Commission from Christ, 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. John 4 v. ●, 2 In the 4 of Saint john, we read that Christ Baptised more than john, though jesus himself Baptised not (saith the Text) but only His Disciples. If therefore Baptism be our Saviour's 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; And as much Comfort, and Assurance may Ye reap from it now by the hands of Christ's Ministers; as if Ye should receive it from Christ's own Blessed hands, as the Disciples did. 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 your-selves think ye should, and could have been, 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 Saviour's own hands; Ye ought to aspire after it now that ye may be affected with the same heavenly Devotion, and humble Reverence, with the same fervent Charity, and hearty thankfulness toward our blessed Saviour, considering it is the same Holy Supper, and no other, and the very same Death which we now show forth, and unto the world's end as then, at the first Institution, and Ordination of it. Thirdly and lastly, we do in this Sacrament show forth Christ's Death by way of Memorial, and Commemoration: Do this in remembrance of Me, saith our Saviour, * 22. S. Luk. 19 And for this end mainly was this Sacrament instituted by our blessed Saviour, And from this main end of it, this Sacrament is, 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 Saviour's Death and Passion. And accordingly our Church exhorts, and practices in the service of the Communion. * The last Exhortation before the Communion, and the first Prayer after the Communion. Above all things we must here give humble and hearty Thanks to God the Father, the Son, 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 to the end we should always remember the exceeding great Love of our Master, and only Saviour thus dying for us; he hath instituted, and ordained these holy Mysteries. To Him therefore, with the Father, and the Holy Ghost, Let us give as we are most bounden continual Thanks. And that this our thanksgiving 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; 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, 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. 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 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 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. Wherefore, that we may show forth the Lord's Death as we ought; Let us first set up the Cross of Christ in our own hearts, Let us fasten ourselves to it, and conform ourselves there to the sufferings of our Head; Let us willingly suffer shame and ignominy, in the due acknowledgement of our sins, Let us suffer pain in a true sorrow, and Compunction of soul for them; Let the Remembrance of them be as Thorns in our Temples, and as a Spear at our very hearts. Let us so subdue, and chasten our Flesh, and Revenge ourselves upon Ourselves (as the Scripture * 2 Cor. 7.11. speaks) by severe and strict Mortification, that the Old Man may languish, and die daily in us. 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 departed this World, Let us make our peace with God and all the World. Let us wean ourselves from the Earth which we are leaving, and set our Affections on Heaven, and the things above, whither we are going; Let us no longer make provision for the Flesh to fulfil it in the Lusts thereof * 13. Rom. 14, . But let us put on the Lord jesus Christ, and thus show forth the Lords Death till he come, And at his Coming we shall by his Infinite Mercy Live and Reign with Him for ever in the Kingdom of his Glory. 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. But the Church of Rome not content with this way doth in the Council of Trent, * Concil. Trid. Sess. 22. Can. 3. 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 the the Altar of his Cross once for all. 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. And from this Fountain of Corrupt Doctrine, there flow divers streams of very dangerous Errors; I'll instance but in two for our present purpose. First, upon this Ground they define this Sacrisice 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. 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 than Idolatry; Neither will Bellarmine's evasion, which he uses, * Lib. 4 de Euchar. cap 29. §. Sed haec mera calumnia est, etc. acquit the Papists of Idolatry herein, though he pleads not Guilty, because they hold not the Consecrated Bread and Wine to be any longer Bread and Wine, but to be transubstantiated into the very natural body and blood of Christ; so he pleads, they worship not the bread but Christ alone. 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 sin, or to alter the species of it, either to make a sin no sin, or to be any other than it is in the kind of it. The most charitable Construction that can be made in this Case is, That perhaps to Men so persuaded, as some of the Romanists are, their Adoration of the Sacrament, is not in them wilful Idolatry, yet in itself Idolatry still for all their persuasion. However for ourselves, 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 sin. 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, 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. And give me leave here also solemnly to profess my Opinion concerning the Lord's day, and the sanctification of it. 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 heard, by work's of Charity to our Neighbour and the like. 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 hearty 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 further I hold that this great Holiday which we Christians now celebrate upon the first day of the Week though the Scripture, 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, than the jewish Sabbath; in this regard by way of Allusion, it is, and may be fitly called a Sabbath, and the Christian Sabbath. And now to come to the End of my Coming hither at this time. 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 confession of my error in Licensing and approving of two Books made by Doctor Pocklington, the one called Altar Christianum, 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 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; upon most whereof, their Lordships proceeded in their just Censure and Condemnation of those Books, and all which I am by order from their Lordships here to disapprove, as I willingly do all these passages following. The Assertions of ALTAR CHRISTIANUM, disapproved by Doctor Bray, the Licencer of that Book. ❧ At Saint Margaret's in Westminster, the eleventh of April, 1641. 1. THe very Title is offensive, Preface. because there is no Christian Altar but the Cross of Christ. 2. He saith in scorn, Pag 4. and detestation of Lectures, that Master Cotton was never Parson, Vicar, nor Curate, but Lecturer of Boston, which is false, for he was always Vicar of that place, and no Lecturer. 3. When he proves out of Saint Ambrose, de Sacramentis, lib. 4. cap. 3. That the Christians were more ancient than the jews; To fetch in the Antiquity of his Christian Altar, he leaves out Saint Ambrose his qualification: Sed nos in praedestinatione, illi in nomine; That Christians were first in God's Predestination, but not in Compellation. Which is not fairly done; And forgets that Pag. 32. he meant to say. That Christianity began but in the Reign of Tiberius. 4. He falsely interprets that place of the 1 Cor. 9.13. Pag. 6. of the Priests in the new Testament, which are to live by the Altar: which is spoken clearly of the levitical Priest, that cuts up, and divides the Legal Sacrifices. 5. He saith, Pag 9 That Christians are in a miserable case, that think they can offer as good, and effectual spiritual Sacrifices to God, as the Priest. Which is false and Popish, for all true Christians are Priests in regard of most spiritual Sacrifices. And he confesseth it himself. Pag. 127. 6. He teacheth falsely, Pag. 14.15. that in the Christian Church there are material, and proper; and not Metaphorical Altars only. 7. He saith, Pag 28. that close and exalted Pews are profane, and were detested by the Church of God. Which is but his foolish and fond conceit. And expounds that place of Heb. 13.10. We have an Altar, of the Lords Table: which place is not to be so interpreted literally, but of Christ himself, as he confesseth in the next Page. 8. He saith, we have true, real, earthly, Pag. 9 & 72. and material Altars. Which is false. 9 He quotes a passage out of the Letter, Pag 30. which is not there, but in Bishop jewels works: to prove there were no material Churches in the Primitive times. Which is but a base and unworthy dealing, and great Arrogancy for a private man to confute a book, recommended by authority to all the Churches of England, and to say, it maintains a falsehood. Pag. 34. 10. He saith, that we were miserable, Pag. 50. if the now Archbishop of Canterbury could not derive his Succession from S. Austin (meaning Austin the Monk) Austin from Gregory, and Gregory from S. Peter. And a little before he saith, that if in Cathedral Churches there were no material Chairs for Bishops to be Enthronized, there were no Succession in Faith and Doctrine from the Apostles. Which is both false, and foolish. 11. He broacheth two points of Popery, Pag. 65. not maintained by the Church of England, First, That nothing in Baptism is rightly done, unless we add thereunto the sign of the Cross. Secondly, that men are not full Christians unless they be Confirmed by the Bishop, Which is Popish and erroneous. 12. He scandalizeth our Church as having Lecturers, Pag 71. which never take Orders: and falsely quotes the Letter, for that which speaks not a word Pro or Con. in that Matter. 13. He wrists Saint Cyprian and all Antiquity to say, Pag. 75.76, & 174 that where there is no Altar, there is no Eucharist, or Communion. Which in itself is altogether untrue. 14. He calls his Altar the Holy of Holyes, Pag. 83. which smells of judaisme. 15. He boldly corrects the Rubric, Pag. 86. that appoints the Communion Table to stand in the Chancel, or body of the Church. And denies a power to the Ordinary to place it in the body of the Church. Which is a high offence against the Rubric, and the Act of Parliament that confirms the same. 16. He saith, Pag. 89. that Bishop jewels works against Harding differ from the Articles, and Canons of our Church. Which is scandalous, especially when it is not showed wherein. 17. Those Writers, Pag. 114. who attest the truth of the Reformed Religion, this man avers to be called by Illyricus the Witnesses of the truth, with reproach of truth, and of Christian Religion. Which is near unto blasphemy. And in the same place, john Fox his Calendar, or an Extract thereof is said to be full of Traitors, Murderers, Rebels, and Heretics; And no better Saints, than Penty, Hacket, and Legat. Which is a base and unworthy expression. And whose Martyrs he points at, you may see, Pag. 135. 18. He saith, Pag. 120 121. & 169. the Bishop of Lincoln did order the setting of the Lords Table Altarwise. Which that Bishop utterly denies. 19 He saith untruly, Pag. 136. that if there be no Christian Altar in our Church (as there is none in our Liturgy or Canons) we have neither Priest, nor Deacon in our Church: no Liturgy, nor Act of Parliament that confirms it. Which is a wild and inconsequent Assertion. 20. Our Saviour's institution (saith he) of the Pag 162.163. Sacrament of the Lords Supper, at a Table, doth not bind us to the name of a Table. Which is a bold Assertion: thought not so bold as that which followeth. That Saint Paul crossed the order in that Sacrament used by Christ. Which tends to blasphemy, if we remember by what Spirit Saint Paul was guided. 21. He saith boldly, Pag. 165.166. that howsoever our Saviour calls it a Table, Luke 22.21. Yet was it rather a floor wherein he instituted the Supper. 22. He saith, Pag. 171. Tithes cannot be alienated from Spiritual persons. Which is against our Laws, and such Acts of Parliament as have made them Lay Fees. 23. Lecturers (saith he) set up in good Towns, Pag. 172. be but a dull device of a foggy brain and willing blunderer, which light upon it in a Mist. Which is an expression of a dull and irreligious brain. 24. He saith blasphemously, Pag 178. that the holy Scripture, the holy Sacraments, the Articles of our Creed, and Petitions of the Lord's Prayer, have no Rationes cogentes or forcible inducement, to cause men to assent unto them, although they are immediately grounded upon divine Authority, which at the first glance captivates the understanding of all true believers. And in his 190 Page he saith, that all Canons made in Convocations are to be obeyed, though they yield no reason at all to enforce their obedience. Which kind of Doctrine hath of late done our Church no good. Assertions out of SUNDAY NO SABBATH; disapproved by Doctor Bray, at S. Margaret's in Westminster, the eleventh of April, 1641. 1. HE saith, Pag 3. that Saint Paul preaching till Midnight, in a room where men did eat and drink, was out of order. Which is much boldness. 2. He saith, Pag. 6. Knox and Whittingham were the first that called the Lords Day, the Sabbath Day. Which is false. For it is called the Sabbath Day, and our Sabbath, under King a Necessary Doctrine, 1537. Henry the Eighth, King b K. Edward's Catechism, joined to the Articles, 1553. Edward, c Profitable & necessary Doctrine by Bishop Boner. Queen Mary: and d Homily of place and time of Prayer. Queen Elisabet, in writings printed and set forth by public Authority under all these Princes. 3. He saith, Pag. 19 the name of Sabbath Day is held up by some in our Church, as the great Diana of the Ephesians, that stalking behind it, they may shoot against the Service appointed for the Lords Day. Not being able to resolve, whether the sin be greater to bowl, shoot, or dance on their Sabbath, then to commit Murder: or the father to cut the throat of his own Child. Which is a harsh expression, and scandalous to our Church. 4. He calls an afternoon Sermon on the Lord's Day, Pag 28.29. a fruitless and disobedient exercise of their afternoon talon, springing from the wilful conceitedness of those that affect it. And that we are not bound to imitate either Saint Peter or Saint Basils' example in preaching in an afternoon, nor Saint Paul's in preaching in an upper Chamber. Which as we are not bound to imitate, so are we not bound to the Contrary. So that these expressions had been better spared. 5. He makes strange interpretations of the Greek text, to serve his own turn, Pag. 29.30. and the newfangledness of the times. As pressing Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is to dispute Dialectically) to a Catechising by question & answer only. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies nothing else, but to make a speech or hold discourse) to Saint Paul's reading of a Homily, penned for him, either by all the Apostles, or by Saint Peter. As though Saint Paul (filled as he was with the Holy Ghost, and bred up at the feet of Gamaliel) could not have held a discourse in a private Family at Troas, but he must have read it out of a Book. And in imitation hereof, he would have all Bishops likewise to read Homilies to the people, pag. 31. And concludes reading to be the most powerful kind of preaching, to perfect the men of God, and to make them Martyrs, pag. 32. 6. He makes all such as omit the Litany on the Lord's Day, Pag. 35.36. (by which he saith the English Nation was converted) all such as expound the Scripture otherwise then out of the ancient Fathers: all such as use long Prayers before Sermons, or often repeat Lord, Lord: and such as speak against pastimes on the Lord's Day, breakers of the Sabbath. 7. He saith, Pag. 46. that if we do not only bend, or Bow our body to his blessed Board or holy Altar, but fall flat on our faces before his footstool so soon as ever we approach in sight thereof: the Patriarches, Apostles, and blessed Martyrs would be glad to see their Lord so honoured. Which he saith without any Law, Rubric, or Canon of the Church. And now in all humble Obedience to so high Authority, and in Conformity to their Lordship's just Censure of these Books, and of me to this public acknowledgement, I do here ingenuously confess my hearty sorrow for that all these erroneous and offensive passages have slipped me and passed my hand, I acknowledge that I have too much relied upon the seniority of the Author, who was an ancient Divine in the University, and had been Precedent of two Colleges successively when I was first admitted there; upon which Considerations I took not that due Care and Caution in the perusal and licensing of these Books which I ought to have taken in a matter of so great importance. And therefore I do here sincerely and sorrowfully before many Honourable Witnesses acknowledge my great Error and Offence in the licensing of these two Books, and do also in all humility, taking the former passages to consideration, acknowledge the justness of their Lordship's Censure of those Books, and of me to this disapproving of the same. And what other Books of like Nature or upon like Considerations, or rather for want of Consideration, may have passed my hand. Give me leave here also to profess my hearty sorrow for my Error in passing any of them. And so I humbly desire you, to conceive of me as I am by God's Grace, and desire ever to be, an Enemy both to Superstition & Profanes, a hater of Idolatry, and an honourer of Piety and Devotion, especially practised on the Lord's Day. In sum, a dutiful Son of the Reformed Church of Christ, here in England, by Law established, to the which I shall by God's Grace with all due Care and Circumspection conform myself; and which God of his infinite mercy long preserve. I conclude, most humbly beseeching God to forgive us all our oversights and Errors, and to give us all of his Grace that we may sincerely follow those things that make for the advancement of Truth and Peace, and the edifying of ourselves in Faith and Love, that we may walk in the good old way without Innovations, carefully avoiding all Extremes, without turning aside either to the right hand or the left, that so in the end we may find rest to our souls, which GOD grant, etc. FINIS.