A SERMON CONCERNING THE TIMES OF RECEIVING THE SACRAMENT; AND OF mutual forgiveness. DELIVERED IN C. CC. AT the Election of a PRESIDENT.  
By RICHARD james B. of divinity.  
S. Ephrem apud Photium. {αβγδ}.  
LONDON, Printed by I. B. for NATHANIEL butter. 1632.   

TO THE STVDENTS OF C. C. COL. IN OXFORD.  
dear friends,  
to the most of whom I have ever been loving and beloved; you that have seen my clear open conversation will know that as I do not willingly do any displeasure or injury to any man either in name or fortune so with out over-mighty occasion I have no patience to suffer them. And this quality of mine the reader also will easily gather from the trouble and disturbance of my resolution in this brief treatise. Howsoever both he and you shall do kindly to favour my free nature. So shall J have courage, if not in great, at least in this meaner retailing way, to deliver the fruits of my industry and observation to the world's use, and rest as J would you should, {αβγδ},  
Your most affectionate friend and servant RICHARD james.   

A SERMON VPON THE SACRAMENT.  1 CORINTH. 11. vers. 25. 
This do ye, as often as ye drink, in remembrance of me.  
tis not my purpose at this time to enlarge a liberal discourse of scruples and questions concerning the Sacrament. But how often wee are bound to the observance shall bee the only brief enquiry, from whence I may easily come to direct our present business. A business which I well hope shall from so reverend preface receive a happy& peaceful issue. The original Text is clear enough, and so translations make no material difference of the sense, which if custom and other causes to the contrary were not, might seem to be, that as the Heathen did in the beginning of their meales make some libation and primitiae to the Genius of the house, mercury, the Xeniall jupiter, and other entertaining hospital deities: So the Christians should in their Agape, their feasts of love and piety, made in private houses, dens and caues, and desert woods, before the erection of Churches not yet quietly permitted, prefer some first offering of their diet to the memorial of Christ, at whose appearance all those illusions of deity vanished; but I will not stay on the mis-take of such conjecture, the Apostles sense being clear to this purpose onely: That when the Christians did, rich and poor so assemble themselves together, they ought with gentle behaviour and sobriety bear themselves for reverence of Christ, whose passions memory, they did there celebrate with an awful thought of his second coming in triumph from Heaven to judge the actions, and words, and thoughts of all mankind. And of this the primitive Christians coming toegther, wee have in the second Apology of justine Martyr, an excellent and special place of witness, both for the time and manner, as it shall here in his own words be reported unto you: Solis qui dicitur die, id est Dominica, saith he, omnium qui vel inoppidis, vel ruri degunt in eundem locum conventus fit,& commentaria Apostolorum, aut scripta Prophetarum, quod tempus fert leguntur. Deinde lectore quiescente {αβγδ}, praesidens, orationem quâ populum instruit,& ad imitationem tàm pulchrarum rerum cohortatur habet. {αβγδ}. Sub hâc consurgimus communiter omnes& precationes profundimus,& sicuti retulimus precibus peractis panis offertur,& vinum,& aqua,& prepositus quantum pro virili sua potest preces& gratiarum actiones fundit,& populus {αβγδ} gratiose acclamando dicit. Amen,& distributio communicatioque fit corum in quibus gratiae sunt actae, {αβγδ} cvique praesenti, absentibus autem per diaconos mittitur. Caeterùm qui copiosiores sunt& volunt, pro arbitrio quisque suo quod visum est contribuunt,& quod ita colligitur apud praepositum deponitur, unde ille opitulatur pupillis,& viduis,& hijs qui propter morbum, aut aliquam aliam causam egent, quique in vinculis sunt,& peregre advenientibus hospitibus— porro alimentum hoc apud nos {αβγδ} appellatur, quod nulli alij participare licitum est, quam veram esse nostram doctrinam credenti,& lavacro propter remissionem peccatorum& regenerationem abluto. And because Thomas Naogeorgius in the fifth book of his sacred husbandry hath in eloquent verse well rendered this antiquity; they also here seem unto me most worthy a rehearsal, as followeth. 
Sint certi festique dies horaeque statutae  
Plebs quibus auditum divini oracula verbi  
Conveniat, refricetque fidem, firmetque subinde,  
Et Christi recolat mortem peccata fatendo,  
Illius erectis animis& corpus edendo  
Symbolico pane& vino, renovetque sub ipso  
Turbata interea fraternae faedera pacis,  
Concordique deum pro cunctis mente precetur;  
Porrectaque stipem dextra depromat egenis.  
Haec exercitia& pia sunt& iussa secundum  
Christigenumque gregis redolent vestigia primi.  
Ad qua constitui certas horasque diesque  
Flagitat ipsa fides rerumque venustior ordo.   
So it appears from justine Martyr, that besides other casual meetings of the first Christians, wherein to encourage and cheer themselves up against danger of persecution, they did assuredly make always solemn sacramental remembrance of Christ, for whose devotion they suffered, on our Sabbath, on the Lords bright special day, that duty was most frequented; not by apostolical precept, but free choice of Christian people, whose ancients and guides should have discretion in ordering their own solemnities with the best conveniency both of times and persons, according to that description of Aristotle in Plutarch, {αβγδ}. A perfect wise man contemplates things as they are in their own nature, but doth those things that are convenient; Convenient not for his own private gain or ambition, that is, wicked policy, but convenient for the better satisfaction and tranquillity of the state and people, with whom he lives. Whence, in after times, according to the several dispositions of countries and men, we find the sacramental celebration for the times scarce any where agreeing. Sozomen speaking of the Monks instituted by Pachomius says, Primâ ac ultimâ septimanae ad communionem aivinorum mysteriorum accessuri Socrates in his second book and 22. chapter makes his observation thus: cum omnes ubique totius orbis ecclesiae die Sabbathorum per omnem septimanae periodum celebrent, Romani& ●lexandrini, illud ex vetusta quâdam traditione facere detrectant. Aegyptij tametsi v●cini sunt Alexandrinis,& Thebani S●bbattho quidem Synaxes faciunt: And Saint Austin hath two such places: Alij quotidie communicant corpori& fanguini Dominco, alij certis diebus accipiunt, alibi nullus dies praetermittitur, quo non offeratur, alij Sabbatho tantùm& dominico— Huius rei Sacramentum alibi quotidiè, alibi certis interuallis dierum, in Dominico praeparatur,& de mensa Domini sumitur. If lower in this Theory wee fall down to the latter Roman practise, that both for times and persons, and all manner of superstitious coil is full of infinite abuse; They have not onely made the receiving of the Sacrament for dayes and times; but also in the same day, time, and place more frequent then comely. For gain, vile gain and lucre, they have erected a trade of altars dedicated unto the names of Saints, whose being ever in this world, is for many of them scarce known to story, and on them they mumble a rabblement of masses, which by old Peter Cantor in his treatise and design of a briefer religion, are with scorn called bifaciatae, trifaciatae, quadrifaciatae. Let the charming mass hucsters interpret themselves, for I at this time will not have the leisure, saying with a certain learned pious man in consideration of their other insolences: Haec& hiis similia Romana potius ambitio quám Apostolica admisit traditio, These things are no fruit of any evangelicall tradition, but of the Roman, and in true just epithet, the Roman Antichristian conspiracy, which by reason of this multiplying the Sacrament, hath in another kind, to shorten the work, taken away the memory of Christs blood from the use of lay people. And as I have in another place more freely related, what impossibilities, what blasphemies have they not written and added in their corruption of this one Doctrine? When they had made Berengarius for rescue of his life, to say in the third part of Gratians decree, Silicet panem& vinum, quae in altari ponuntur, post consecrationem, non solùm Sacramentum, said etiam verum corpus& sanguinem Domini nostri Iesu Christi esse,& sensualiter non solùm Sacramentum, said in veritate manibus Sacerdotum tractari frangi,& fidelium dentibus atteri, there the gloss itself makes this caveat; Nisi sanè intelligas verba Berengarij in maiorem incides haeresim quàm ipse habuit,& ideo omnia referas adspecies ipsas. And again, on the same part and distinction, and this paragraph, vbipars est corporis, est& totum, with no less trouble and perplexity, the same gloss deviseth thus: dicunt quidam quod quaelibet pars hostiae licet ipsa integrè consecretur, convertitur tamen in totum corpus, non pars in partem, nàm alias non video qualiter in fractione sumeretur totum corpus sub parte primâ. said secundum hoc videtur, quòdubipars est, ibiest totum,& secundum hoc videtur, quòd pes& manus sunt coniuncti, quòd non credo. Ad hoc dicunt quidam quòd si haec dictio, ubi, designat locum, vera est, nam in quocunque loco est vna pars corporis Domini, est& alia,& ita erit in corpore glorisicato; Si vero dicas quod, ubi, id est, in quacunque corporis parte est pes, est& oculus, falsa est. Reason and the God of nature bless us! into what a labirinth of error confirmed by false authorities and false miracles hath the papal superstition brought Christian understandings? In so much as 'tis not without cause, that at the rehearsal of them, the margin of johannes Bohemus cries out: Magna fide opus est ut tredecim sequentia credantur. The fable, the metamorphosis of Christ with them! At the first forging of their transubstantiation they made Christ substantially flesh and blood under the accidents of bread and wine, against which imposture our Erigena wrought, and near the same time, some of them would have persuaded the people that Christ did not open the womb, but came forth at his mothers navel, against which device, I have read and collected a very ancient witty treatise, although in a MS. Saxon catechism of our most deserving patriot, sir Robert Cotton, this foolishness is amongst those barbarous people received and taught for doctrine, what shall I say more, but return, and for the times of receiving the Sacrament, say, that with ancient customs, who have not yet turned godliness into a trade of avarice I neither may nor shall be ever justly offended, having long since either from Saint Chrysostome, or Saint Austin, from which of them I not now exactly remember, learned for my own resolution; That neither they who receive often, nor they who receive seldom offend in piety, but they, who when they receive, receive unworthily. And for mine own choice, I do more willingly adjourn it to solemn daies and special reverend occasions, lest the more common custom should with profane men lessen the esteem and high honour due unto it. For usually as in the word {αβγδ} so in the thing itself, things too frequently used, grow, as common, so unclean. And peradventure for my own particular stomach I would gain some respite to bite and chide on the bit of malignant mens injury, lest, as Seneca considers it, by often suffering, and quick pardoning, I should in time learn to do them. Notwithstanding; rejoice I do, that the doctrine of Christianity will not permit me always to broil in such thoughts, and make my life altogether spotted, and leprous, hate, malice, and revenge. I hear the voice of Christ bidding us forgive others, as wee hope and expect forgiveness of our own sins from God. If we fear the Doctrine of his displeasue, wemust, to avoid that, unlade and throw away the burden of our own. Of which condition wee ought daily in our prayers remember ourselves, and remember more then once and again, because as Saint Chrysostome tells us, that onely clause Christ himself in the sixth of Mattthew hath again repeated: For, saith he, Nec tamen haec dixisse contentus est, said abundantiùs ostendere volens, quantam huius rei curam gerat, idipsum etiam specialiter inculcavit. Post impletam enim orationis formulam nullius prorsus mandati meminit nisi istius certè, quod ad dandam nos veniam concitavit; si enim dimiseritis hominibus peccata eorum dimittet& vobis pater coelestis peccata vestra. Itaque à vobis tota haec res sumit exordium, utrumque de nobis in nostrâ potestate est judicium—& tamen sic quoque abundantiam propriae miserationis ostendit. Nam cum certè posset absque hoc quoque tibi emnia peccata dimittere, vult tamen beneficium etiam per ista confer, mill tibi occasiones mansuetudinis, ac pietatis ministrans dummodo hoc quod in te belluinum est depellat& iram quâ flagras extinguat, teque undique tuis membris reiungat, edoctum humanam habere mentem. Certainly this consideration of St Chrysostom is excellent, and men living together without this human civill exchange of forgiveness degenerate into a rudeness beyond beasts. Lord, if wee enter into a perfect view of ourselves, how much more human are beasts in comparison of men? beasts, plague, pest●lence, deluges, fires, earthquakes, and the common distolution of frail nature; how many less in number do all those consume then the onely rage and fury of men implacable one upon an other. And therefore no marvel, if Christ who glories in the title of, Prince of Peace, do on peril of our own souls once and again commend mutual forgiveness unto the professors of his faith; if he tell us that we are not his Disciples, except we love one another; if he tell us that love is the fulfilling of his law, if his Apostls enforce love and charity above al faith and other observance. bless them, saith Saint Paul, which persecute you, bless and curse not. rejoice with them that do rejoice, and weep with them that weep, being of one affection one towards another, being not high minded, but making yourselves equal to them of the lower sort: Be not wise in your own opinions, recompensing to no man evil for evil, providing afore-hand things honest, not only before God, but also in the sight of men. If it be possible, as much as lieth in you, live peaceably with all men. Christian religion as in all other respects so in this is to be much honoured, because it finds ways and precepts, by which, without impeachment of courage and man-hood, right good valiant men may peaceably ease themselves from the corrosive of injuries and displeasures. To this we are exhorted by the condition of our prayer; to this we are again invited in theoften repetition of this Sacrament, by the example of Christ; of whom the Apostle says {αβγδ}. He did freely give us the full pardon of all our sins. But may some here say; In this charitable, yielding, relenting, and resigning doctrine, wee make gentle, easy conditions a pray to malicious rapine and wickedness. There is in this world, Civitas Dei, Saint Austins City of God, and a counter plantation of devilish natured men; homines& jumenta, men and beastly men, wolve-like, vultur-like men, who feed and gorge themselves with carnage. There be men under whose lips is the poison of Serpents and adders, they speak swords and razors, crocodile-men that will with compassion bite you to death, fawning, feigning men, that will cut a friends throat with oil and butter, foxe-men, beare-men, fearing not to use all craft, roaring, rapine and oppression; and must religion in this wilderness of men, bind up virtue and piety into the onely resemblance of sheep and doves? Must wee yield our fleece to those that tear our flesh? nay, must we kiss the paws and jaws of their wickedness, or not enjoy the mercy of heaven? Saint Austin will tell us, that if by forgiving injuries or suffering them often wee may gain the offendor, 'tis then needful and Christian piety so to do; but if that onely increase pride, insolency and presumption, wee may both offend and defend for our own safety, and the maintenance of civill conversation. julian the Emperour geer'd and prest the Christians with these texts, That they must not reward evil for evil, that they must turn their other cheek to the striker, that they must pray for their persecutors, that they must not resist evil, that they must give their cloak also to such as will sue them at law for their coat. But Nazianzen in the first strictive oration against Iulians apostasy replies thus. {αβγδ}. O thou that presumest above all men for thy wit and wisdom, thou that wouldest have Christians be so extremely excellent in their virtue of suffering, how dost not thou that hast been trained up in their doctrine, and been a reader in their Churches, understand: That some of our precepts have in them a necessity of performance, and great peril in the omission, others are onely commended to our free choice. Quae iis, saith the translation, qui ea observant honorem et retributionem confert, qui vero ea non observant, haud ideo periculo fiunt obnoxij Si igitur possibile existeret ut omnes essent optimi,& ad summumvirtutis culmen ascendere possent, hoc quidem praestantissimum esset ac perfectissimum; Quoniam autem divina ab humanis sunt segregata, as quibusdam satis non sit nisi optima praestent, cum aliis abundè sit satis si mediocritatem assequantur, quid tibi vis eandē omnibus legem sancire, auteur eos damnasqui perfectè omnia explere non possunt?— Verùm oportet ut in terminis nostrae Philosophiae, viriūque nostrarum manentes ab omnibus id quod rectum est fieri postulemus. Again, as we may read in the ancient. Commentary, that bears Saint Chrysostomes name upon our Lords Prayer in the sixth of Matthew wee shall there find many Christians so puzl'd with this hard doctrine of forgiveness, as not ware of this Nazianzenes distinction followed by Erasmus, concerning ascheticall, perfect apostolical men, and other ordinary Christians, did for their less condemnation leave out the clause of forgiveness in the repetition of the Prayer. Stulti, saith, that Author primùm quoniam qui non sic or at quemadmodum docuit Christus, necest Christi Discipulus. Secundò quia nec pater libenter exaudit orationemquam filius non dictavit. Cogonoscit enim pater silii sui sensus& verba, nec suscipit quae usurpatio humana excogitavit, said quae sapientia Christi exposuit. Ergo orationem quidem dicere potes, circumvenire autem& fallere Deum non potes; nec accipis indulgentiam, nisi prius indulseris ipse. Or may not a man in so harsh case say with Saint jerom; Non depudesco infidelitatis meae, I am not ashamed to ask, whether considering the bitter affronts and villainies of many, above and beneath all rules& terms of civility, for the next world clearly and cleanly putting overall appetite& itch of evil satisfaction, not wishing there, our enemies teeth to chatter for could, or crackle for heat, we may not in this way faring while of our mortal life kindly beseech God to let us do our best and worst one upon another. Or may we not believe that Christ bids us not to forgive high crimes and immanities, but {αβγδ} lesser, ordinary, venial trespasses? But I dare not be over bold in advising any of these by-ways and illusions of forgiveness, and it did seem to Giraldus Cambrensis a pretty strange rude fashion, when a wild Irish Priest in his sight, left one hand of a child unhallowed in the Font, wherewith to revenge his Fathers blood: Rather let us all believe and say, that our Saviours condition and precept of mutual forgiveness is the never setting star of direction by which wee must steer our course for heaven and blessedness after this life; though many times wee may by storms and tempests, be far beaten and forced out of the way. If it be possible, and for as much as in us lieth, wee must live peaceably with all men; and that wee of this place shall do with more easiness, if we be {αβγδ}, men of faire putpose, not projecting our own profit or preferment from the injury and bereaving of one another; if we envy not our betters virtue, nor despise others of meaner quality, if we have the wisdom rather to suffer then do wrong: which conditions of peace not possessing monasteries, left dscord to ruin and break down their very walls and foundations. And here I might enter into a large parralel of their fury with our own, one part of which Ariosto in the 26. Stanza of his 27. book hath, speaking of the Angels message, by our eloquent translator Sir John Harrington thus expressed 
To seek Dame Discord he doth leave the sky,  
And to the Abbey he returns again,  
Where her amid the Monks he might espy,  
That change old officers and new ordain:  
She langhs to see their portises to fly,  
Ready to knock out one anothers brain:  
The angel takes her by her painted locks,  
And with great fury gives her many knocks.   
But I rather wish that with new better manners and agreement, wee here may henceforth make Ciceroes Athenian {αβγδ}, his oblivion and forgefulnes of al such uncivil, unquiet, brutish, monastical, behaviour. Whence justin in the fift book of his Epitome leaves this good memorial. Atque ita per multa membra civitas divisa in unum tandem corpus redigitur,& ne qua dissensio ex anteactis nasceretur, omnes jurejurando obstringuntur discordiarum oblivionem fore. This for my own part I do most hearty wish& pray amongst us, and shall now most willingly comdown to celebrate, with confidence that as I desire to forgive all men, so God will forgive and bless me, if it be his pleasure, with convenience of this life; if not so, with the immortal fruition of the other onely true blessedness of heaven, which God of his infinite mercy grant to all.