The crucified Jesus, or, A full account of the nature, end, design and benefits of the sacrament of the Lords Supper with necessary directions, prayers, praises and meditations to be used by persons who come to the Holy Communion / by Anthony Horneck ...

CHAP. XIII. (Book 13)

Of the other Element or Part of this holy Sacra∣ment, viz. the Wine, and the Cup Christ made use of in the Institution of the Eucharist. (Book 13)

The CONTENTS.

Red Wine, in all probability, made use of by Christ, in the In∣stitution of this Sacrament: As also, Wine mixed with Wa∣ter. Too great a Stress laid upon this Mixture by the Ro∣man and Eastern Churches. The Cup Christ used in this Sacrament, pretended by the Romanists to be in their Pos∣session. The Cups made use of by the Ancient Churches, what Matter or Substance they were of, examined. On the Sacramental Cup, anciently was engraven the Figure of a Shepherd and a Lamb. The Cup, in process of Time, chan∣ged into Silver Pipes. Christ gave the Cup to the Disciples, as well as the Bread, for weighty Reasons; to shew, that the Bread and the Cup are of the same Worth; and that those who receive the one, should receive the other also. The Abuse of the Church of Rome, in denying the Cup to the Laity, laid open. Their Reasons and Arguments answered. Why Christ made use of Wine in this Sacrament, discovered in five Particulars. The Reasons why he made use of a Cup, and no other Vessel. An Enquiry made, why Christ took the Cup, after he had done with the Cup in the Passover. The Cup in this Sacrament, contrary in its Effects to Circe's Cup among the Heathens. None fit to drink of this Cup, but Men of Valour and Courage. This Cup very comfort∣able to all distressed Spirits. The Prayer.

I. THough it be not very material to know what Wine it was, Christ made use of in the Institution of this Sacrament, what Colour it was of, or whether it

was pure and unmix'd; yet we have Reason to believe that it was Red Wine, and Wine mix'd with Water. Red, because this was the usual Wine among the Jews, and therefore called The Blood of the Grape, Gen. 49. 11. And when the Royal Prophet would express God's Ven∣geance upon the Wicked and Incorrigible by Wine, he saith, The Wine is red, Psal. 75. 8. And this sort of Wine did best represent the Blood of Christ, which was to be spilt for the Sins of the World, and to make a consider∣able Figure in this Sacrament. And to this purpose is that famous Prophecy, Esay 63. 1, 2, 3. Who is this that comes from Edom, with died Garments from Bozra? Where∣fore art thou red in thy Apparel, and thy Garments like him that treads in the Wine-Fat? Which Words, as, by the Consent of Interpreters, they relate to Christ's Death, and bearing the Burthen of God's Anger for our Trans∣gressions, so they at once express the Blood of Christ, and the Colour of the Wine that was most in use among the Jews; and consequently, 'tis very likely that Christ made use of Red Wine in this Ordinance. And as it was Red, so it is probable it was Wine mixed with Water, this also being customary in that Country, as we see, Prov. 9. 2. in which our Blessed Master lived during his Abode in the World. The Evangelists, indeed, mention no such Thing; but, in general, only tell us, that it was the Fruit of the Vine, Christ and his Disciples drank of: And this sufficiently justifies the use of pure Wine in our Churches, when the Eucharist is celebrated: And though the Jews are very peremptory in asserting, that it was the Practice of their Fore-fathers, in the Passover, as well as at other Times, to mingle Water with their Wine, which is the only Thing that makes it likely that Christ did not vary in the Institution of this Sacrament, from the Custom of using mix'd Wine; yet since the Book of God, where∣by we are to be governed, is silent as to this Mixture, it follows, at least, that the Christian Churches are left to their liberty to use either pure or mixed Wine in this Sacrament. The Roman Church, at this Day, makes it a piece of Religion to use Wine mingled with Water in the

Cup the Priest drinks of in the Celebration of the Mass. The Eastern Churches keep up the same Custom. The Armenian Christians heretofore used pure Wine, but they were censured for doing so in the Sixth Council in Trullo. And it is a very strange Uncharitableness in Theophilact, to curse these Armenian Christians for this Omission: Let them be confounded, saith he, because they mingle not Water with their Wine in the Mystery of the Eucharist. The Greeks, who are strangely superstitious, do warm their Water before they mingle it with the Wine, thereby to repre∣sent the warm Blood and Water that flowed from Christ's Side after his Death: And, indeed, this was the great Reason why the Churches of old did use Wine and Water in this Sacrament,* 1.1 thereby to put the Congregation in mind of that Blood and Water which ran out when the profane Soldier ran his Spear into Christ's Side; though some think, that the Mystery of it was to express the two Sacraments, Christ had bequeathed to his Church and Followers.* 1.2 There were a sort of Here∣ticks in the Ancient Church, who made use of Water only in the Eucharist, as thinking the Use of Wine unlawful, and an Invention of the Powers of Darkness: But the Church condemned them, as profane; and thought them unfit for her Communion. And yet, were it so, that Chri∣stians lived in a Country, or Place, where they are in no possibility of getting Wine, it is not to be doubted, but that any other Liquor, which Men commonly drink, and refresh their fainting Spirits with, may lawfully be made use of, as a Symbol, or outward Sign of that in∣ward spiritual Grace, which we apprehend to be in the Blood of the Ever-blessed JESUS. At this Day, in the Churches of Aethiopia,* 1.3 where Wine is scarce, the Priests, in the Eucharist, make use of a Liquor, made of Water and the Stones of Raisins, bruised and infused in it; and yet, even to this Liquor they add more Water, to ob∣serve the Custom before-mentioned. The same Liquor

is used by the Cophites in Egypt, and by the Christians of St. Thomas in the Indies. And we read of others, who, for want of Wine, have kept a Linen Cloth by them, dipped in Wine, and dried; and when they had Occa∣sion to celebrate the Lord's Supper, have wetted that Cloth, and made use of the Liquor thus expressed, instead of Wine: A Custom condemned, indeed, by Pope Julius; who, in case of Necessity, permitted a Bunch of Grapes to be bruised, and mingled with Water. But how can a certain Law be prescribed to People that have neither Grapes nor Wine; as it happens in many Countries far distant from the Sea?

II. As to the Cup, out of which Christ and his Disci∣ples drank the Sacramental Wine, some have been so cu∣rious, as to enquire, not only into the Matter, but also the Form or Shape of it. The more superstitious Sort in the Church of Rome, contend, that this Cup was of Sil∣ver; and not a few among them believe, at least pretend, they have the very Cup Christ used in the first Institution of this Sacrament: But the Mischief is, that this Cup is to be seen in divers Places; at Rome, at Valentia, at Doway, at Lions, and in Helvetia: So that either none of all these Pretenders have it; or if one have the right, the rest must be Impostures; or if all have it, it must, since that time, be miraculously multiplied; which, I think, may as well be believed as Transubstantiation. The Evangelists did not think it worth while to mention any thing about it; and whether the Cup, he used, was of Earth, or Tin, or Silver, or Gold, or Stone, or Wood, tends not much to Edification. St. Chrysostom saith appositely, Though the Cup the Apostles received, and drank of, was not of Gold, yet tremendous it was, and full of Majesty and Splendour, because it was full of the Holy Ghost. 'Tis very probable, that in the more innocent Ages of the Church, when Simplicity and Godly Sincerity flourished, Christians were conten∣ted with Wooden Cups, as they are at this Day in the Church of Aethiopia: These were afterwards changed into Glass; and as in progress of Time, Plenty, and the

People's Liberality increased, and the Church fell to imi∣tate the Grandeur of Courts; Cups of Silver and Gold, and sometimes decked with Precious Stones, were made use of: Which occasioned that witty Saying of Boniface the Martyr, when one asked him whether it was proper to make use of Wooden Vessels in the Sacrament; his Reply was, Heretofore the Church had Golden Ministers, and Wooden Chalices; but now we see Golden Chalices, and Woo∣den Priests; because the Time he lived in was very bar∣ren of vertuous and learned Men.* 1.4 We are told by some Historians, that Pope Zephyrinus was the first that brought in Chalices of Glass, about the Year of our Lord, 198. where∣as before they had been all of Wood. And to this pur∣pose St. Jerome, some time after, tells us of Exuperius, the famous Bishop of Tholouse, that he used to carry the Consecrated Bread in a Wicker Basket, and the Holy Wine in a Vial of Glass; yet they began very early, espe∣cially in the greater Cities, to bring in Pomp and Gran∣deur about the Vessels used in the holy Communion; as, at Rome, Constantinople, Alexandria, and in other weal∣thy and populous Places; which made Julian the Apo∣state, seeing the rich Communion-Vessels, say scoffingly, How splendidly is the Son of Mary served? In a word, 'Tis like, as soon as the Church began to enjoy Quiet and Ease, under Constantine's Reign, Prosperity being impatient of mean and plain Usages, Men began to change the Primitive Simplicity into more stately ways of Administration of this Sacrament: Not that there is any hurt in using Silver or Golden Cups in this Sacra∣ment, but so much I thought sit to mention, to shew, that as the Gospel takes notice of no such thing, as the Matter the Cup was made of, so there is no Stress to be laid upon it; and a peaceable Christian is, in this Case, to follow the Usages of the Church he lives in, and to look chiefly to the spiritual Frame of his Heart; for if that be as it should be, it is indifferent what Matter the Cup is made of in the Administration of this Ordinance. As to the Figure, Form or Shape of the Cup Christ

made use of, Tradition saith, It was a Cup with two Han∣dles, holding a Quart of Wine. 'Tis true, the Jews, in their Passover, made use of such a Measure, which was therefore called Robiit,* 1.5 or a Fourth Part; and Christ might possibly accommodate himself to that Custom, the rather because it was a Cup that all the Disciples drank of, according to Christ's Order, Drink ye all of it; yet this is still conjectural only, and there∣fore the Christian Churches are in this Case left to their Prudence and Discretion. Tertullian tells us, (and he lived about the Beginning of the Third Century,) that in his Days there was engraven on the sacred Chalice the Figure of a Shepherd, carrying a Lamb upon his Shoulders; an Emblem either of the Parable, Luk. 15. 4, 5. or of the Son of God, who walked through the Wilderness of this World, to seek those which were lost; and having found them, brought them back to the Fold again, and to his Father's House. But see how soon an innocent Custom draws on more dangerous Practices: In process of time, the holy Cup in the Sacrament be∣gan to be adorned with various Images and Inscriptions: Such was the Cup which Remigius, Archbishop of Rhemes, who died in the Year 535. bequeathed to his Church, with this Inscription, Out of this Cup the People drink Life and Happiness, through the Blood of Christ Jesus. As Su∣perstition afterward increased, instead of Silver Cups the People made use of, the Monks invented little Silver Pipes, through which the People were to suck the holy Wine out of the Cup the Priest made use of; which is the Reason why, in the Rules of the Carthusian Monks, this, among the rest, was one, That they shall have nothing of Silver in their Colleges, save only a Silver Chalice, and Silver Pipes, through which the Lay-men are to suck the Blood of Christ. These Things are hinted here, to shew how necessary it is to keep up to the Primitive Institution of this Sacrament; for if once Men presume to deviate from that Simplicity, they know not where to stop, and they will be tempted to hancker after new Devices and Inventions every Day.

III. That Christ gave the Cup to his Disciples, as well as the Bread, is evident from the Institution. And the Reasons were these:

1. To shew, that this part of the Sacrament is of the same worth and value with the other, and that we are to esteem the sacred Cup as highly as we do the Bread; for as the former represented his broken Body, so this, his spilt and flowing Blood: Nay, if there be any Pre∣eminence in the one above the other, it must be ascri∣bed to the Cup, or the Blood of Christ, represented by the Wine in the Cup; for upon the Blood of the Son of God the weight of Redemption lies, according to what the Apostle tells us, Heb. 9. 11, 12. But Christ being be∣come an High-Priest of good Things to come, by a greater and more perfect Tabernacle, not made with Hands; that is, not of this Building, neither by the Blood of Goats and Calves, but by his own Blood he enter'd in once into the Holy Place, having obtained Eternal Redemption for us: And, Without shedding of Blood, there is no Remission; as it is, Vers. 22. And this shews how miserably the poor People are de∣luded in the Modern Church of Rome, in that they are denied the Cup in this Ordinance; for hereby they are deprived of that which should afford them the greatest Comfort, and assure them of the Remission of their Sins: For, if the great Stress of Redemption must be laid on the Blood of Christ, and they are deprived of that part of the Sacrament which properly and immediately re∣presents his Blood, which was shed for the Remission of their Sins, it must necessarily follow, that they are in∣tolerably cheated: And what Assurance can they have from this Sacrament, that their Sins are, or will be par∣doned, when they receive not that which must assure them of it? So that the Laity in that Church are left in a most uncomfortable Condition. Nor will it avail much to say, that the People believe that they receive the Blood in the Bread; for it is not Fancy or Imagination that will do any good here. Christ, certainly, did not think

so, which made him appoint a distinct Symbol for his Blood; and, but that they are not to believe their own Senses in that Church, their Eyes and Tongues might convince them, that they do not remember the shedding of Christ's Blood for the Remission of their Sins, by drink∣ing of the Wine designed for that purpose: For,

2. Christ, in giving the Cup to his Disciples, as well as the Bread, intimated thereby, that those who received the one, should receive the other also. This hath been the Sense of the Christian Church for many Hundred Years after Christ: The Greek, from the Apostles Days, to this Hour, hath inferred, and doth infer so much; and even the Latin Church, for above a Thousand Years,* 1.6 was of the same Opinion. 'Tis true, in the Church of Rome, the Priest drinks of the consecrated Cup, as well as eats the consecrated Wafer: But what have the poor Sheep, the Lay-men done, that they must be excluded from the Cup? The Apostles, 'tis granted, were Priests; but they received not the holy Sacrament as Priests, but as Believers: Christ, at that time was the Priest that ad∣ministred the holy Symbols to them; and Children can tell, that, according to this way of arguing, the People ought not to receive the holy Bread, because the Apo∣stles were Priests when they received it. However, to do even an Enemy right, the Church of Rome is ingenuous enough in their maintaining of this Sacrilege; for the Council of Constance expresly tells us, That though Christ gave the Sacrament to his Disciples in both kinds,* 1.7 and though in the Primitive Church, this Sacrament was received by the Faith∣ful in both Kinds, yet notwithstanding all this, the Fa∣thers of that Council think it fit to abrogate that Custom, and threaten the Priest with Excommunication, that shall offer to give the consecrated Wine or Cup to the Common People. And, I confess, this is plain Dealing, but in the worst Sense; as Men do justifie their Sins, and boast of their Iniquities: And with what Conscience

any Person can be of that Church, that doth assert, and defend, and obliges her Members to comply with such manifest contrariety to the Doctrine of Christ, I know not. This I know, that Obedience to the Precepts of the Gospel is a commanded Duty, and they are ex∣cluded from Christ's Favour and Friendship, that will not keep his Words; and all pretences of Love are re∣jected, as Pageantry, where obedience to his Com∣mands is not the product of that Love; and consequent∣ly, they can expect but little Favour of him, that know∣ing their Master's Will, will not do it; and being con∣vinced, that he hath given this general Rule, Drink ye all of this, prefer their own Fancies, and would rather break his Command, than either acknowledge them∣selves in an error, or return to the Truth, which they have forsaken.

IV. That which gave occasion to this Sacrilege in the Church of Rome, was partly the pride of the Clergy, who by receiving in both kinds, would needs distinguish them selves from the Laity; partly the Asservation, or keep∣ing of the consecrated Bread in some Houses, practised by inconsiderate People in ancient times; partly the Doctrine of Transubstantiation, for the Roman Clergy per∣ceiving, that the People would never receive this absurd Doctrine, if they did not make them believe that in the Wa••er they received Christ's Blood, as well as his Body, thereupon denied them the Cup; partly some frivolous pretences, as, that in some places Wine could not be had, others were abstemious, and naturally hated Wine; some had long Beards, and might spill the Holy Wine upon them; and some had the Palsie in their Hands, whereby they might let the Cup fall; &c. Pretences which the Primitive Church did not so much as dream of. It is certain, that this Sa∣crament is a Feast, and as any ordinary Feast would look strange, if no drink were given to the Guests, so the Sacrament in the Roman Church, loses the name of a Spiritual Feast, by their denying the Cup to the Laity: And one may justly wonder, how, in that Church,

they can understand the 6th Chapter of St. John's Gos∣pel of the Holy Sacrament, since it is expresly added, v. 53. Except ye drink the Blood of the Son of Man, you have no Life in you: This very place did so much pinch Aeneas Sylvius, who was afterwards Pope, by the name of Pius II. that when the Bohemians and Taborites, de∣manded the Cup in the Sacrament, upon that saying of Christ, he had no other way to extricate himself, but by alledging, that in that Chapter Christ did not speak of the Sacrament at all, but only of Spiritually Eating and Drinking, in general, viz. by Faith, or practical Belief of his Doctrine. And this Opinion, not a few of the Romanists are forc'd to espouse; yet the generality of them understand it of the Sacrament, and how the Peo∣ple can content themselves under such a threatning, if that be the sense, I cannot comprehend. And though some of them plead, that there is a difference betwixt the Institution and a Precept; and though Christ insti∣tuted this Sacrament in both kinds, yet he did not com∣mand it to be received in both kinds; yet who sees not the weakness of this Exception, since Christ hath comman∣ded us to use and administer this Sacrament, as he hath used it, and expresly adds a Command concerning the Cup, Drink ye all of this. And though in Luk 24. 30. Christ is said to be known of the Disciples by his break∣ing of Bread, yet from hence it follows not, that by that breaking of Bread is meant the Eucharist, nor if we grant∣ed, that the Eucharist is to be understood there, that therefore they had no Wine, since the whole action is commonly expressed by breaking of Bread, as Act 2, 42. And if this were granted, it would follow, that Christ consecrated only in one kind, which they of the Church of Rome themselves will not allow. But they, that from such expressions would infer, that Bread only was used in the Eucharist, betray their stupid ignorance of the Customs and Expressions, used among the Jews, who commonly called any Meal whatsoever, where all sorts of Food and Drink were used, by the Name of break∣ing Bread; and to break Bread with a Man, was as much

as to Dine or to Sup with him: And so the Grecians, from the other part of a Meal, called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Drinking together, as the Jews call a Feast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishteh, or Drinking; though Meat as well as Drink, was set upon the Table.* 1.8 What some alledge out of Nicephorus, concerning a Woman, in St. Chrysostom's time, infected with the He∣resie of Macedonius, who coming to receive the Com∣munion, substituted or took common Bread, instead of the Sacramental Bread, which thereupon, by a Mira∣cacle, was turned into a Stone, and would infer from thence, that the Laity, at that time, received the Bread only, is altogether insignificant; for not to men∣tion that that Story may justly be suspected of Falshood, since St. Chrysostome himself makes no mention of it, it's evident from his Writings, that the Laity in his time received the Communion in both kinds; and if such a Miracle had been wrought before she received the Cup, how doth it follow from thence, that none of the other Communicants, which were present, did receive the Cup? God might, by that Miracle, shew and discover to her, her unworthy receiving, whereby being fright∣ed, she might be afraid of receiving the other part of the Sacrament; yet still, that doth not make it out, that the Communion was in those days received only in one kind: And besides, what would the practice of a parti∣cular Church signifie, if it contradicted both the pra∣ctice of Christ, and of all other Churches? That the Sa∣cramental Bread was carried home, kept and preserved by some in Boxes at their own Houses, which in case of necessity or imminent danger, they made use of, we deny not; but the practice of particular Persons is no Law, no Prescription, and the Papists themselves will not allow Lay-men to keep the consecrated Wafer in their Houses, and to communicate without a Priest: So that this practice of particular Persons, neither in∣fers the lawfulness of it, nor the lawfulness of commu∣nicating in one kind. The Primitive Churches were ve∣ry much against this keeping of the consecrated Bread,

or carrying of it home; for in St. Jerom's after the Communion,* 1.9 if any of the conse∣crated Bread were left, the Communicants divided,* 1.10 and eat it up; Nicephorus assures us, that it was the custom of the Church of Con∣stantinople, for many years together, that if after the Communion, much Bread were left, more than the Ministers present could eat, the Boys, that were Fasting, were called from their School, and had liber∣ty given them to eat it up. In Hesycheus's time,* 1.11 it was customary, if after the Com∣munion any Bread remained, to burn it, And in the Council of Caesar Augusta,* 1.12 about the Year of Christ 513. it was decreed, that if any did not eat all the Bread in the Eucharist, that was gi∣ven him, but did carry it home, he should stand Ex∣municated for ever. So that, whatever the practice of some particular persons was, the Church, we see, pro∣tested against it, and abrogated it, partly because there was no example for this keeping of the Bread at home, in the Gospel, partly because it might, as afterward it did, give occasion to many Superstitions, as indeed the asservation of the consecrated Waser in the Church of Rome at this day, is nothing else; for they keep it in Boxes or Chests, that they may carry it about, and pro∣mote the Adoration of it in the Circumgestation; and when any great Fire, or Wind, or Tempest happens, this is pretended to have great Virtue, either to lessen or avert those evils. It is pleaded commonly, that the Laity may, with greater convenience, receive only in one kind, and with as much profit to, as if they recei∣ved in both; but that this is false, appears from hence,

1. Because nothing can be convenient for the Laity, that is against Christ's Institution and Command; and as the Bread is to lead them to the contemplation of Christ's Crucified Body, so the Cup is to direct them to fix their Thoughts on the Blood he spilt for them. And if this way of reasoning were just, why should it not be

as convenient for the Priest to receive in one kind, as for the Laity?

2. Because the Profit that is to be received by the Communion, must be received in that method and or∣der, that Christ hath thought fit to dispense it; and since Christ thought it most proper, that this Profit should be received by communicating in both kinds, to ex∣pect Profit contrary to Christ's design and intention, is to deceive our selves. Some of the Papists themselves grant, and it was asserted by several in the Council of Trent, That greater Grace and Comfort was to be recei∣ved by Communion in both kinds, than by Communi∣on in one only; and there were some of the Primitive Fathers, that thought that the Bread extended its Vir∣tue to the Body only, but the Wine to the Soul; and if this were to be allow'd of, the Laity, in the Church of Rome, must be either supposed to have no Souls, or that their Souls receive no Profit by the Sacrament, since they are denied the Wine. But however, if Commu∣nion in one kind be so profitable for the Laity, why should it not be as profitable for the Clergy?

V. Why Christ made use of Wine in the Institution of this Sacrament, several Reasons may be given: As,

1. One great property of Wine is, to give Man a chear∣ful countenance, and to make glad the Heart, Psal. 104. 15. And surely this was to let us see, what joy our Souls are to express at the remembrance of God's Compassion and Charity; a joy, which will appear very rational, if we frame right apprehensions of our natural condition; for, let me take a view of the state of my Soul abstract∣edly from Christ's mediation and God's Love; I shall appear to my self a creature forsaken of God, destitute of Mercy, deprived of hopes of Pardon, an object of Wrath, a scorn of Angels, the sport of Devils, a com∣panion of Reprobates, a prey to ravenous Birds, an heir of the burning Lake, a subject of Damnation, a slave

to the worst of Masters, hated by Heaven, condemned by mine own Conscience, and in a worse condition than the Beasts that perish; and let me suppose that I were surrounded by Wolves and Lions, in a barren Wilderness, Vipers and Serpents crawling about my heels, every moment in danger of being torn to pieces, and in danger of a cruel, lingring, and barbarous death; and in these sad circumstances, should some kind Deli∣verer leap from behind a Thicket, or come riding to∣ward from afar, to rescue me from this impendent ruin, how should I rejoyce at the unexpected and unlook'd for Providence! My case, by nature, is much worse; for wild Beasts may devour me, and make an end of my pain: but here I find my self beset with hellish furies, so far from being willing to make an end of my life and pain together, that they seem resolved to increase it dai∣ly; and no Angel, no Lazarus, no Messenger out of the Clouds, vouchsafes a drop of Water; and therefore, in so deplorable an estate, to see the Son of God sprig∣ing in, and flying to my rescue, and crying, I will heal thy backslidings, and unto my Enemies round about me, O death, I will be thy Plague, O grave, I will be thy destruction; what joy, what gladness, what comfort must this cause!

2. By Wine he represented the everlasting joys, he intended to purchase for his followers, by his bitter death and passion; he himself gives us a hint of this, Matth. 26. 29. I will not drink henceforth of the fruit of this Vine, un∣til the day that I drink it new with you in my Father's king∣dom, i. e. Of this material Wine, I shall, after this, drink no more in your company; but when you are ad∣vanced to the Joys and Glories of my Father's Kingdom, then I'll Drink and Feast with you again; and the Wine, I will then give you to drink of, shall be new Wine, in∣finitely different from this Wine, which shall have others effects, and other operations: Wine, which the dull World is a stranger to; Wine, which Glut••ons and Drunk∣ards shall never taste of; Wine, that shall fill your Souls with the purest Joy's with Delights, purely Spiritual and

Celestial; so that these everlasting Joys may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wine fulfilled, as St. Luke speaks of the Bread, Luke 22. 16. And then the Wine may be said to be compleated and fulfilled, when that, which is repre∣sented by it, is actually fulfilled and conferred on the person, who are counted worthy of it. The Joys above, are the Wine of Angels; this Wine is the clear vision of God, or the Glorious sight of the Fountain of Light and Beatitude; this inebriates their Understandings, ir∣rigates the Spirits of Men made perfect, makes them drunk with Joy, and their Reason is lost in Raptures and Extasies; and therefore justly styled Joy, which Eye hath not seen, and Ear hath not heard, and Heart cannot conceive: The Souls of Men, it seems, are channels too narrow to hold those joys; they over-run the Banks; and as the flame of a Candle is lost in the brighter Sun-shine, so the Divine Light in Heaven shining upon Souls, they are, as it were, lost in that Glorious splendor.

3. Wine is the Emblem of Wisdom too; so much we may guess from what we read, Prov. 9. 1, 5. Wisdom hath built her a bouse, she hath hewen out her seven Pillars, she hath kill'd her Beasts, she hath mingled her Wine, she cries Come eat of my Bread, and drink of the Wine that I have mingled: So that we have reason to conclude, that our Saviour in using Wine in this Sacrament, would express the necessity of a vigorous application of our Minds to spiritual Wisdom, even to that Wisdom which drives out sensuality, expels the Wisdom of the Flesh, despises the Wisdom of the World, and values Christian simplicity above all words which human Wisdom teaches; Wisdom which seems folly in the eyes of the World, but is really an effect of the Spirit of Wisdom and Understanding; Wisdom, which concludes, If Christ hath done for me, what the Scripture saith he hath, laid down his life, spilt his blood, sacrificed himself, given himself a ransom for me, a mercy without which I could neither have been safe nor happy, and a share in which must needs be more to me, than the wealth of Kings: What can be more reasonable than that he should be my

Master, and I his Servant, that he should command, and I obey, that he should govern, and I submit; that he should prescribe Laws, and I act according to those Laws, whatever Danger, whatever Trouble, whatever Inconvenience I put my self to. This is the Wisdom of God, or rather infused by God into the Soul; and if any sort of wisdom were hinted by Christ's using Wine in this Ordinance, it must be this Wisdom; for this is gratitude and ingenuity, and an argument, that we receive not the grace of God in vain.

4. Wine hath briskness and spirit in it, and might not this be an Item to tell us, how lively and vigorous our Love should be to Christ Jesus? and how like new Wine, our Love should be ready to burst the bottles, at least vent it self in some such ejaculations? Oh Jesu, how sweet, how lovely. how amiable art thou, how full of Beauty, how full of Glory, how full of Majesty in the midst of all thy pain and sorrow! Thy wounds look dismal, yet was never any thing more medicinal, never did any thing afford greater virtue; for they can cure sin, they are preservatives from Hell, and the surest Amulets against inffection; from these the costly Balsom flows, that must restore my wounded Soul! Oh how I love thee! Oh how I prize thee! Oh how I esteem thee! Thou art more to me than Father or Mother, more than Lands or Houses: I read of Fountains that flow'd with Oyl, when thou wast born, but that's no comfort to me; Thy wounds are the springs that send forth an Oyl precious and sweet, and odoriferous, whereby the diseases of my Heart are expell'd; This is the Oyl of gladness, anoint my Head with it, and from thence let it run down to the skirts of my cloathing, that my whole Man may be thine, and my Soul and Body, and all I have, may participate of thy grace and compassion!

5. Wine is cleansing too, and might not this be an hint of the purifying quality of the Blood of the Holy Jesus? Surely that Blood cleanses us from all sins it wash∣es whiter than Snow, Fullers-Earth is not to be com∣par'd with it. Though the Sinner wash himself with

Nitre, and take much Soap, to purifie his Soul, yet that will not take away one spot, still his iniquity will be mark'd before God; but the Blood of Christ will make him clean, so clean, that God will spy no iniquity in Jacob, and no perverseness in Israel; so clean, that no wrinkle shall appear in him; one would think nothing could have been more filthy than some sinners have been, yet upon their Repentance, the Blood of Christ hath so purified, so cleans'd, so beautified their Souls, that even Angels have fall'n in love with them.

VI. That Christ made use of a Cup in the distributi∣tion of the Wine, we have already taken notice of; but whether there might not be some mystery in his making use of a Cup, and no other Vessel, is a thing worth our consideration. And.

1. The Prophets had spoken of a Cup of trembling, and of a Cup of God's fury, Es. 51. 17. Jerem. 25. 15, 17, 18. This Cup the Jewish Nation was to drink of, their Commonwealth and Policy was to be destroy'd, and inexpressible Calamities were to light on them; and the second Captivity was to be worse than the first, as their Sins that caused the second, were greater than those which occasioned the first; Miseries so great, that when Christ beheld the City, he wept over it, and said, The days will come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy chil∣dren within thee, and they shall not leave in thee one stone up∣on another, because thou knewest not the time of thy visitati∣on, Luk. 19. 41, 43, 44. This was the Cup of astonish∣ment, that unhappy Nation was to drink of, so that his making use of a Cup, was an allusion to that misery; for now the time drew near, and they were going to do that, which would hasten their ruin, viz. kill the Lord of Glory, and their greatest Friend.

2. Himself was to drink the Cup of the Lord's fury, to atone for the Sins both of Jews and Gentiles, and of this, the Cup he took was an Emblem. He had gene∣rously and freely undertaken to open to Mankind a way to God's Favour. This way could not be made, con∣sidering the Decree of God, but by his Sufferings; and and accordingly we find him drinking so deep of this Cup, that in the Garden of Gethsemane, he falls into an Agony, and his Sweat was, as it were, great drops of Blood falling to the ground, Luk. 22. 44. That which made this Cup so bitter, was the greatness of the sins of Man∣kind, and the dreadful wrath of God they had deserv'd, particularly the monstrous sins of the Jewish Nation, to whom the first offers of Grace were made, and the unspeakable temporal calamities which were to come upon them for their perfidiousness, and contempt of the greatest mercies, and their total desolation and de∣struction, for their hardness and wilful stupidity. These, as they were represented to his Mind in a lively manner, so it caused prodigious Grief in his Soul, insomuch that he profess'd his Soul was sorrowful unto death; This was a Cup, the most loathsome that ever mortal did take, and therefore he calls it by that name, Father, if it be possible, let this Cup pass from me, Luke 22. 42. He takes therefore a Cup here, that his Followers in future ages might think of the Cup he had drunk of, with so much terror and consternation.

A Cup he took, to let us see, that the Cup he took in this Sacrament, was the true Cup of Salvation: we find mention made of a Cup of Salvation, and of a Cup of Con∣solation, Psal. 116. 13. and Jer. 16. 7. But the Cup in this Sacrament is of a far greater virtue. The Cup of Sal∣vation among the Jews, was either the Cup of Wine they made use of in the Passover, or the Cup they drank of at Festivals or Feasts, when they rejoyced with their Friends, after some signal Mercy and Deliverance. The Cup of Consolation was properly that, which they gave

to Mourners at Funerals, especially where People took on excessively for the death of their near Relations, or were ready to sink with Grief; But the Cup in this Sa∣crament, is a Cup of Salvation and Consolation in a sub∣limer Sense. By the Blood of Christ, Mankind was made capable of inheriting Life and Eternal Salvation, which is beyond being saved from Egypt, from the Mi∣dianites, from the Assyrians, and from the Chaldeans, so that he that drinks of this Blood contain'd in the Sacra∣mental Cup, and drinks like a thirsty Man, with a thirst after Righteousness, drinks Salvation, drinks everlasting Mercy, drinks to the content and satisfaction of his Soul, and out of his belly shall flow fountains of living wa∣ters, i. e streams of Grace and Goodness shall flow from his Heart, to the watering and enriching of those that are round about him, John 7. 38. And this must needs make it a Cup of Consolation; for what greater comfort can there be, than to drink the rich draught of Pardon, of Peace, and Mercy, and Joy in the Holy Ghost, as every Soul is supposed to do, that comes to this Ordinance, with unfeigned Resolutions to have her conversation in Heaven.

4. A Cup he took, to put us in mind how necessary God's Goodness, Favour and Providence is to us, for this was expressed in the Law, by making God the Por∣tion of their Cup, as we see, Psal. 16. 5. The Lord is the Portion of my Inheritance, and of my Cup; a phrase much used among the Jews of the devouter sort, when they would declare, not only their interest in God's special Providence, but the necessity of having a Right and Ti∣tle to it. A Cup is a necessary Utensil in a Family and there is scarce any person so poor and needy, as to, want a Cup; so hereby they expressed both the absolute necessity of having a special interest in God's Love, and the possibility the poorest body was in, to arrive to this Priviledge. A Man may be happy without Lands and Houses, and happy without an Estate, without Fa∣ther and Mother, without Children, without a Prince's

Favour; but he cannot be happy without an interest in God's Gracious inclinations and Complacency. Even an Idolatrous Laban, Gen. 31. 30. was in some measure sensible of this Truth; for when Rachel had stollen her Father's Images, he seem'd to be much concern'd for them; If thou wouldst needs be gone, wherefore hast thou stollen my gods? As if he had said, I could have been con∣tent with thy taking away my Daughters, my Grand∣children, my Cattle, and my Sheep; but to steal my gods, than which nothing is more dear, or more neces∣sary to me, this I cannot brook. A Cup therefore Christ made use of in this Sacrament, to tell us of what con∣cernment it is to have God for our Friend; and if he be our Portion, we need no more; if he be the portion of our Cup, we have Wealth and Bliss enough, and may defie all the Powers of Hell, who in this case may assault, but cannot prevail against us. Indeed if Christ be ours, and will vouchsafe to intercede for us, we are more than Conquerors. O Jesu; Thou art our All, our Crown, our Glory; if thou be for us, we need not fear who is against us! Let thy Wounds be ours, and our wounded Spirits will be at rest: O tell us, that thine Agonies are ours, and we will tri∣umph over death, and sing, O Death where is thy Sting! O Grave where is thy Victory.

5. A Cup he took, to bid us mind what he had so of∣ten told the Pharisees, and to hint to us, that, whenever we see this Cup in the Sacrament, we ought to ask our Hearts, whether we make clean the inside of the Cup and Platter; as the expression is Matth. 23. 27. i. e. Whe∣ther we purifie our inward Man, our Souls and Spirits, from those covetous, disorderly, unclean Desires, Thoughts and Imaginations, which are so apt to harbor there. True Religion is no outside business, but must be rooted in us, and a Sense of the Love of God, must be riveted into our Spirits, that there, God may become truly amiable to us, and what we feel within, may force, as it were, the outward Man into a suitable Fruitfulness. Most Mens Religion, like their Cloaths, adorns only the

ovtward Man, and saying their Prayers, going to Church, and doing such little things as are no trouble to their Lusts, or sinful Appetite, are the principal Ingredients of their Divinity; but this is not the Light, which Christ's Religion gives, for that strikes the Understanding, works upon the Will, and puts all that is within us into Fermentation; This cleanses the Heart from filthiness, the Thoughts from vanity, the Mind from prejudice, the Affections from love of the World, from malice, hatred, and supercilious contempt of our Neighbors, and the desires from revenge and greediness after the Shells and Husks of outward Comforts; so that true Religion is a new Principle, which produces a new Creature, and newness of Life, 2 Cor. 5 17.

6. And why may not we piously believe, that his ma∣king use of a Cup, was also to encourage our Charity and Hospitality, expressed sometimes by giving a Cup of cold water to a Disciple, in the name of a Disciple, Matth. 10. 42. He that knows any thing of this Holy Sacra∣ment, knows, it is a Feast of Charity, a Feast, at which we remember our Spiritual Poverty, and lying at the Gate of Heaven, fuller of Sores, than the famous Beggar before the Palace of Dives; and can the undeserved, un∣expected, and inexpressible Charity of God to our Souls, shine in our Faces, and not warm our Hearts, and Bow∣els into compassion, and commiseration to the poor and needy, such especially as are of the Houshold of Faith? If we are so low in the world, and Providence hath put us in so mean a condition, that we can give no more than a Cup of cold water, and do but run to the next Well or River, and fill the Cup, and bring it to a di∣stress'd and fainting Christian, a good Man, and a Di∣sciple of our Lord, even that shall be interpreted favou∣rably, and God will find out a recompence for it; a recompence, which shall make the Giver sensible, that it was for that Cup he gave, that he receives that Mercy; provided still, that this Charity proceeds from a sense of the Love of God, and tenderness to the necessities of

the Humble Man. This consideration one would think should be baulked by none that comes to the Lord's Table, where the Lame, and Blind, and Maim'd are entertain'd; for such abasing Thoughts of our selves, we are to entertain here; and if so, How easie, how na∣tural is the Inference? If so miserable a Creature as I, am feasted here, and God gives Bread of Life to my hungry Soul, How can I express my Gratitude better than by casting my Bread upon the Water, especially when I am promis'd to find it again after many days, floating on the Rivers of Pleasure, which are at the Right Hand of God for evermore.

VII. Both the Evangelists and St. Paul taking notice, that Christ took this Cup after he had done with the Cup in the celebration of the Passover, we must not pass it by without making some Remarks upon it. And,

1. It was to teach us Order in our Duties, and to avoid confusion in our Holy performances. God is the God of Order, and 'tis fit, his Servants should resemble him in this particular, Greater Duties must ever be preferr'd before the lesser, and Mercy many times comes to be a greater Duty than Sacrifice. Ordinarily a Duty of God's Worship, we have resolved upon, ought to be preferr'd before a Duty of Civility; and a customary visit is not to dash or hinder our intended Devotion. God must first be pleas'd, and then Man, in things law∣ful and convenient; yet Charity is of so great a value in the sight of God, that many times he bids us prefer that before Devotion. When my Neighbors House is on fire, I am bound to run, and endeavour to quench that, though the hour is come, that I use to enter into my Closet to pray to my Father in secret; and my sick Neighbor wanting my help and assistance, I may just∣ly prefer a charitable Visit before my accustomed Sup∣lications. Nor is this all the Order, that is to be ob∣serv'd in Duties; The business of our calling must be begun with Prayer, and concluded with Thanksgiving; and he that, when first he awakes in the Morning, lets

his first Thoughts be of God, and when he is up and dress'd, applies himself to singing of a Psalm, or to me∣ditating in the Law of God, by reading a Chapter in the Bible with attention, then kneels down to Prayer, either by himself, or with his Family, and afterwards goes to his lawful employment, and in the midst of that imployment forgets not, that God sees and hears him, but runs up often with his Thoughts to Heaven, takes notice of God's Providences, and before he goes into company, arms himself with Holy Ejaculations a∣gainst Sin, and Infection, and at night reviews what he hath been doing in the day-time, such a person acts or∣derly, and draws a Blessing down upon the work of his hands, not to mention the Peace, he thereby pro∣cures to his Mind, and Conscience.

2. He took this Cup after the Paschal Cup, to shew, that after the Jewish Oeconomy, another, and much nobler Dispensation was to follow, a Dispensation not of Shadows and Types, and Images, but of Truth, of Reality, and Accomplishment; a Dispensation not requiring Sacrifices of Lambs and Bullocks, but such as press'd Spiritual Sacrifices and Oblations; a Dispensation not of Bondage and Slavery, but of Freedom and Liber∣ty; a Dispensation, which should be large and diffussve, not confining its Priviledges and Influences to a single Nation, but spread them abroad to the comfort of all the Inhabitants of the World. None drank of the Cup of the Passover, but persons circumcised; but the Cup Christ takes here, all Nations, both circumcised, and uncircumcised, were permitted to participate of; all Penitents, what Kindred, People, Tongue, or Nation soever they were of.

3. He took this Cup after the Paschal Cup, to shew there was greater Virtue and Excellency in this last, than there was in the first. After me comes a Man, saith the Baptist, John 1. 30. that is preferr'd before me, for he was before me. So it may be said of the Paschal Cup, after

that, came a Cup, which was far more Excellent and Glorious, and Beneficial, than the other. Christ came after Moses, after the Law, after the Prophets, yet went beyond them all in Light, in Knowledge, in Virtue, in Goodness, and in bringing glad Tidings; And so the Passover, tho' it was before the Lord's Supper, yet doth this Supper of the Lord transcend the other by many degrees, and both represents and confers sublimer Mer∣cies than the roasted Lamb could do; for here the Bles∣sed Trinity manifests it self, in greater charms than it did in the Baptism of the Lord Jesus, in which St. John saw the Heavens open, and the Holy Ghost descending on the Son of God in the shape of a Dove, and the Father compleating the stupendious Scene with an Ac∣clamation, This is my beloved Son, in whom I am well-pleased; For in this Sacrament the Holy Ghost falls on the Souls of sincere Believers, as Rain on the Mowen Grass, and as the Showers that water the Earth; The everlasting Father not only tells us, which is the Belo∣ved Son, but by setting his Sons death before us, shews that he loved us, in a manner better than his Son, in gi∣ving that Son to dye for us, than which nothing can be more kind, nothing more surprizing; the Son himself invites us, and offers to wash us from our sins with his own Blood, and assures us, That being sprinkled with his Blood, we are fafe and secure against all the Curses of the Law, and the Thunders of Mount Sina. These things were Mysteries and Paradoxes in the Passover; but this Sacrament which came after it, opens the door, and lets us in, to see this Glorious Representation, and consequently is a Richer, Greater, Holier, Sublimer, and more Heavenly Ordinance, than the Passover.

The Preeeding Considerations reduced to Practice.

I. AMong the Heathen Poets there is much talk of Circe's Cup, which transform'd Men into Brutes and Swine, a Fable whereby they represented, how sen¦sual pleasure transform'd Men into Creatures void of Reason and Discretion. But the Cup we speak of hath contrary effects, and Fire and Water are not more op∣posite, than the operations of these two; For this Sacra∣mental Cup transforms Brutes into Men again, and changes Beasts into the Image of the Son of God. Sin∣ner, make but a trial of it, thou, I mean, that hast not had so much understanding as the Swallow, and the Turtle, and the Crane, for they know their appointed times; whereas thou hast not known the time of thy re∣turn; thou that hast rusht into Sin, as the Horse rushes into the Battle; thou that hast wallowed in the Mire with the Swine, and acted like a Creature made of Earth and Dung. Take courage prepare thy self for drink∣ing of this Cup; purifie thy Soul, for profane Hands must not touch it; confess thine iniquity, make War with thy Lusts, Fight with thy carnal Desires, and drink of this Cup, and thou wilt find how thy Reason will clear up, how thy Understanding will be enlighten'd, how thy beastly Qualities will die; The Blood in this Cup hath such Virtue in it, that it will transform thee by the renewing of the Mind, and make thee prove what is the Holy, Perfect, and acceptable Will of God. It's true, the bare drinking will not do it, but drinking it with Contrition, with contemplation of the Person, whose Blood is in the Cup, with consideration of the Cause, viz. the Sins that spilt it, with thankfulness for the infinite Mercy of him, that thus freely parted with it, and with resolutions to love him, that did not think

his own Blood too dear to let it flow for the good of his enemies.* 1.13 Petrus de Natalibus tells us of a Woman, who, having labour'd many years under very great infirmities of Body was brought exceeding weak, but drinking one day ac∣cidentally out of the Cup, that a Holy Man Scion by Name, did use to drink of, she was restored to perfect health; Though we cannot promise, that this Sacra∣mental Cup will work such a Miracle of the Diseases of the Body, yet surely it will transform a Soul, sick to death, into a lively and healthful constitution; though, with the Woman in the Gospel, she hath lain under her distemper, a considerable time.

II. Among the Scythyans,* 1.14 as Herodotus tells us there was a custom for the Princes of the Country to meet once a year, at a certain Feast where a Cup was set upon the Table, a Cup of Honour, which none durst presume to drink of, but such as had signa∣liz'd their Valour in Battel, and kill'd more or less of their publick Enemies. Though this Sacramental Cup is too High, too Sacred, and too Lofty a thing, to be compared with Cups, used at the Feast of Barbarians; yet I may take occasion from hence to tell you, that this Holy Cup is fit for none to drink of, but such as have either shewn, or are at least resolved to shew their Valour against their Spiritual Enemies. Christian, if thou hast fought with the Old Serpent, encountred the Hellish Dragon, wrestled with Powers and Principalities, ex∣prest thy Courage against Temptations, defied Goliah, the Lion and the Bear, the World, the Devil, and the Flesh; or art resolv'd to be a Champion for thy God, and fight the Battels of the Lord; Thou art that vali∣ant Man, that may drink of this Cup: Thy God will give thee leave to drink of it with other Hero's, with the greatest Worthies, with Men, of whom the World was not worthy, with Men, whose Faith hath advan∣ced them above the Stars, and who are to shine as the Sun in the Firmament, in their Father's Kingdom. Let

no despairing Thoughts, no suggestion of the Devil, no slavish Fear, no pretence of Unworthiness, discou∣rage thee from touching this Cup, or drinking of it. It's mingled for thee, for thee it is prepared; The King expects thee at this Feast, thou art called to this Ban∣quet. Thus shall it be done to the Man, whom the King of Heaven intends to Honour. What? If thou hast not slain thy Thousands with Saul, nor thy Ten thousands with David? What if thou hast not brought thy Two hundred Foreskins of the Philistins to thy Lord and Master, thou dost a greater act in conquering thy Thoughts, thy Desires, thy Passions, thy Appetite, thy vain Imaginations, than if thou hadst laid Countries waste, ruin'd Kingdoms, or bound their Kings in Chains, and their Nobles with Fetters of Iron. Such Honour have all all his Saints.

III. Hear this, thou fainting Soul! that groanest un∣der the burthen of thy Sins, goest heavy laden with Sorrow, and like Rachel, wilt not be comforted. Be∣hold, thy Lord and Master touched with the feeling of thy infirmities, and afflicted in all thy afflictions, who waits to be Gracious, and loves to converse more with a weeping Publican, than with a jovial Herod, he reach∣es forth a Cup to thee, a Cup of Joy, a Cup of Glad∣ness, a Cup of Comfort. It is this Sacramental Cup. Drink of it, thou thirsty Soul, Why shouldst thou fear? This Cup is design'd for labouring Souls; they that have born the heat and burthen of the day are to taste of it. It is design'd to recreate, design'd to refresh, desing'd to revive, design'd to support their Spirits: Dost thou be∣lieve this, Christian? Dare to believe it: Take thy Sa∣viours word for it, and triumph in the Promise. The Mercy may be too big for thee to ask, but not too big for him to grant. Thou hast a Master to deal withal, who gives like himself, like a King, like a Prince, whose Stores are inexhaustible! Let no Senacharib deceive thee, regard not what such a Rabshakeh says, Hearken not to the frightful Stories of thine enemies, who rejoyce to

see thee discourag'd, are glad to see thee forbear drink∣ing of this Cup, and think it their interest to keep thee from that, which may, and will, give thee everlasting health. I have read of a precious Stone, of considera∣ble value, that dropt, no Man knew how, into the Ho∣ly Cup, while the Priest was administring the Sacra∣ment. There needs no precious Stone to drop into this Cup, to make it of greater value; That which is in it, is of greater worth than Ten thousand Worlds; It re∣presents that which neither Pearls, nor Rubies, nor Dia∣monds, can counter-balance. The Papists boast much of the Gifts of their Popes, how Sylvester gave three Golden Cups to be used in the celebration of the Eucha∣rist; How John the Second gave a Cup of Gold weigh∣ing Twenty pound; How Gregory the Second, and Leo the Third presented their respective Churches with Cups, all beset with precious Stones; What if thou canst bring no such Presents to God, thou bringest a better when thou bringest a Spirit, a Heart, a Soul lament∣ing and mourning, because thou hast departed from him, contented thy self with a form of Godliness, and under the profession of Religion, hast denied him in thy acti∣ons. A Heart toucht with the sense of the unreason∣ableness, odiousness, and loathsomness of all this, and finding a relish in the things of God, and of Salvation, qualifies a Man more for comfortable drinking of this Cup, than if, with the Wise Man, he had offer'd Gold and Myrrh, and Frankincense to Christ Jesus. Is not this the Cup whereby my Lord divineth, saith Joseph's Stew∣ard, Gen. 44. 5. Christian, by drinking of this Sacra∣mental Cup, thou may'st divine thy future happiness, guess at what will become of thee hereafter; make con∣jectures of thy Glory, and conclude, that thou shalt feel the comfort of drinking the Cordials of a Blessed Eternity.

The PRAYER.

O Jesu! Great Fountain of all Goodness! who didst drink of the bitter Cup which my Sins had mingled! I am sensible there was no sorrow like thy sorrow, which was done unto thee, and wherewith the Lord afflicted thee in the day of his fierce anger. How was thy Spirit disturb'd! How sore amaz'd was thy Soul! How dismay'd thy Mind! To such an exceeding heighth of Grief and Sorrow, did the Sense of the incumbent load of my sins, and the prospect of calami∣ties hanging over my head, together with the reflexion on my wretched condition, skrew up thy Affections! innumerable evils encompass'd thee, thou sawest the wrath of God flaming out against my Sin, and trembledst! Thou stoodst before the mouth of Hell which I had deserv'd, and wast astonish'd! Thou with thine own Heart Blood didst quench the wrath of Heaven! O how am I obliged to adore thy Love! O everla∣sting Father! What Charity was it not to spare thine own Son, but to deliver him up for us all! What pity and compas∣sion was it, O thou Eternal Son of God, thus to pour forth thy Blood! What Affection, what tenderness to my Soul, O thou Eternal Spirit, hast thou express'd in inspiring my Bles∣sed Redeemer, with Charity more than Human; and in sup∣porting him to undergo all pressures with invincible patience! If I forget thy Love, sweet Jesu, let my right hand for∣get her cunning! What an encouragement is here to believe thy Word, which I see so punctually accomplish'd! The anti∣ent Prophets foretold that Christ should suffer, and so it came to pass! Let me for ever believe thy promises: In all Dan∣gers, in all Troubles, in all Necessities, let thy Promises be for my Comfort! Let me never mistrust thy Goodness, after so great an instance of thy Goodness, as the Gift of thy Son must be! How can I despair of Mercy, upon unfeigned Re∣pentance, when, in this passion, Mercy was drawn out to that length on purpose, that it might reach the greatest Sinners. O Jesu! thou hast defeated all mine Enemies! Thou hast eva∣cuated all the obstacles of my Salvation! Let me pretend and plead excuses no more. Now let me run with patience the

race, which is set before me, the way being open'd into the Holy of Holies, encourage me to walk in it, with all that wait for the Salvation of God. Affect my Heart with a Religious Fear, and let thy humble Passion kill my Pride! Let my Sins appear more dreadful to me, when I contemplate thine Agonies; and let the World with all its deceitful Vani∣ties become loathsome to me, when I see how little thou didst regard it. Let every thing die in me, that is not agreeable to thy Life, that when thou, who art my Life, shalt appear, I may also appear with thee in Glory. Amen. Amen.

Notes

• * 1.1

  Zonar. ad Can. 32. Conc. in Trulio.
• * 1.2

  Epiphan. Haer. 46. & August. Haer. 64 Philastr. Haer. 77.
• * 1.3

  Ludolph. Histor. Aeth. l. 3. c. 6.
• * 1.4

  Platin. in Zephy∣rin. 1.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  Georg Cassand. Consult Art. 22.
• * 1.7

  Concil. Constant. Sess. 13.
• * 1.8

  Hist. Eccl. l. 13. C. 7.
• * 1.9

  Hierom. in 1 Cor. 2.
• * 1.10

  Hist. Fccl. l. 17. c. 25.
• * 1.11

  Hesych. in Levit. 18.
• * 1.12

  Can. 3.
• * 1.13

  Petrus de Natalibus, l. 5. 21.
• * 1.14

  Herodot. l. 4.