Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

CHRIST HIS LASTING MONUMENT, A Sermon preached on Maundy Thursday, THE LXVI. SERMON.

1 CORINTH. 11.26.

As often as yee eate of this bread, and drinke of this cup, yee doe shew the Lords death till he come.

WHen our Saviour was lifted up from the earth to draw all to him, and his armes were stretched out at full length to compasse in and embrace all true beleevers: after he had bowed his head, as it were to take leave of the world, and so given up the ghost, a souldier with aa 1.1 speare pierced his side, and forthwith came there out water and bloud. Which was done to fulfill two prophecies, the one ofb 1.2 Moses, A bone of him shall not be broken; the other ofc 1.3 Zechary, They shall looke on him whom they pierced: as also to institute twod 1.4 Sacraments, the one in the water, the other in the bloud that ran from him; the one to wash away the filth of originall sinne, the other to purge the guilt of all actuall: The hole in Christs side is the source and spring of both these Wells of salvation in the Church, which are continually filled with that which then issued out of our Lords side. For albeit he dyed but once actu, yet he dyeth continually virtute: and although his bloud was shed but once really on the crosse, yet it is shed figuratively and mystically both at the font, and at the Lords board, when the dispenser of the sacred mysteries powreth water on the childe, or wine into the chalice, and by consecrating the bread apart from the wine, severeth the bloud of Christ from his body. In relation to

which lively representation of his sufferings the Apostle affirmeth, that as oft as we eate of that bread, and drinke of that cup, wee shew the Lords death till he come.

In the Tabernacle there was sanctum, & sanctum sanctorum, a holy place, & a place most holy; so in the Church Calendar there is a holy time, all the time of Lent, and the most holy this weeke, wherein our blessed Saviour made sixe steps to the Crosse, and having in sixe dayes accomplished the workes of mans redemption, as his Father in the like number of dayes had finished the workes of creation, the seventh day kept hise 1.5 Sabbaths rest in the grave. Now above all the dayes of this holiest weeke, this hath one pri∣viledge, that in it Christ made his last will and testament, and instituted the sacrament of the Eucharist, and administred it in his owne person, delive∣ring both the consecrated bread and cup of blessing to his Apostles with his owne hand. Which mysterious actions of his were presidents in all suc∣ceeding ages, and rules for the administration of that sacrament to the worlds end. For, Primum in unoquoque genere mensura est reliquorum, the first action in any sacred or civill institution in respect of those that succeed, is like the originall to all after-draughts, and the copy to all that write by it. Such was the first institution of marriage in Paradise, of circumcision in A∣brahams family, of the passover in Egypt, of all the other types and figures of the Law on Mount Sinai, and of the Lords Supper in this upper roome; wherein all Christs speeches and actions may not unfitly bee termed Ru∣bricks, to direct the Christian Church in these mysterious rites. For be∣fore the end of the next day they were all coloured in bloud. What was done now in effigie, was then done in personâ: he that now tooke bread, was ta∣ken himselfe: he that brake it, was broken on the crosse: he that gave it to his Disciples, was given up for our sinnes: he who tooke the cup, received from his Father a cup of trembling: he who powred out the wine, shed his owne bloud; in memory of which reall effusion thereof unto death, we ce∣lebrate this sacramentall effusion unto life. For so he commanded us, saying,f 1.6 Doe this in remembrance of mee: and his faithfull Apostle fully declareth his meaning in the words of my Text, As often, &c. As Christg 1.7 came to us not by water only, but by water and bloud; so wee must come to him not by water only, the water of regeneration in baptisme, but also by the bloud of redemption, which is drunke by us in this sacrament, in obedience to his commandement, and in acknowledgement of his love to us even to death, and in death it selfe. As ah 1.8 man taking a long journie, leaveth a pledge with his friend, that whensoever he looketh upon it, he should thinke upon him in his absence; so Christ being to depart out of this world, left these sacred elements of bread and wine with his Church, to the end that as often as she seeth them, she should thinke of him and his sufferings for her. When Ae∣neas plucked a twigge of the tree under which Polydorus was buried, the bough dropped bloud:

i 1.9—cruor de stipite manat.

so as soone as we plucke but a twigge of the tree of Christs crosse, it will bleed a fresh in our thoughts, shewing us to be guilty of the death of the Lord of life. For though we never consulted with the chiefe Priests, nor drave the bargaine with Judas, nor pronounced sentence against him with Pi∣late,

nor touched his hand or foot with a naile: yet sith hee was wounded for our transgressions, and bruised for our iniquities, and thek 1.10 chastisement of our peace was upon him, and the Lord laid on him the sinnes of us all, we cannot plead not guilty, inasmuch as our sinnes were the causes of all his sufferings. The Passover by the Law was to be eaten with sowre herbes: and in like manner the Christian passover, which wee are now met to eate, must bee eaten with sowre herbes, that is, pensive thoughts, and a sad re∣membrance both of our sinfull actions, and our Saviours bloudy passion. For as oft as yee eate, &c.

The coherence, or rather consequence of this verse to the former, is like to that of the Eccho to the voice: the words of institution rehearsed in the former verses are as the voice, the inference of the Apostle in this verse as the Eccho. For as the Eccho soundeth out the last words of the voice, so the Apostle here repeateth the last words of Christs institution, Doe this in remembrance of mee: and in effect explaineth them, saying, to do it in remembrance of Christ, that is, as oft as ye do it, ye shew forth his death.

1. We are but once born, and therefore but once receive the sacrament of Baptism, which is the seale of our regeneration; but we feed often, & con∣sequently are often to receive the sacrament, which is the seale of our spirituall nourishment & growth in Christ: and therfore the Apostle saith, As often as.

2. Whensoever wee communicate wee must make an entire meale and refection thereof: therefore he addeth, Ye eate and drinke.

3. In making this spirituall refection, wee must thinke upon Christ his bloudy passion, and declare it to others: therefore he addeth, Yee shew the Lords death.

4. This commemoration of his death must continue till hee hath fully revenged his death, and abolished death it selfe in all his mysticall mem∣bers: therefore he addeth, Till he come.

As oft as ye are bid to the Lords Table, and come prepared, eate of this bread; and as oft as ye eate of this bread, drinke of this cup: and when yee eate and drinke, shew forth the Lords death; and let this annuntiation conti∣nue till he come. If ye take away this band of connexion, the parts falling asunder will be these:

• 1. The time when.
• 2. The manner how.
• 3. The end why.
• 4. The terme how long wee are to celebrate this supper.

• 1. The time frequent, As often.
• 2. The manner entire, Eate and drinke.
• 3. The end demonstrative, Shew forth.
• 4. The terme perpetuall, Till he come, that is, to the end of the world.

As often. Wee never reade of any (saithl 1.11 Calvin) that were blamed for drawing too much water out of the Wells of salvation: neither doe we find ever any taxed for too often, but for too seldome communicating; which is utterly a fault among many at this day, who are bid (shall I say) thrice, nay twelve times, every moneth once, before they come to the Lords Table; and

then they come (it is to be feared) more out of feare of the Law, than love of the Gospel. Surely as when the appetite of the stomach to wholsome meat faileth, as in the disease called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the body pines, and there is a sensible decay in all parts; so it falleth out in the spirituall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the soule hath no appetite to this bread of life, and food of Angels, the inward man pineth away, and all the graces of the spirit sensibly decay in us. This malady the Apostle suspected not to be in his Corinthians: and therefore he imposeth not here a law of often receiving, but supposeth they did so: for he imagined not that any would be so carelesse of their life & safety, as not often to exemplifie the copy of their pardon. He conceived that he needed not to bid any to drink freely of the wine that maketh glad the heart of every communicant, or to eate frequently of the food that perisheth not: therefore taking that for granted, he prescribeth the manner how, and the end why they were often to celebrate this sacrament, saying, As oft

As ye eate. There are three kinds of eating:

• 1. Spiritually only.
• 2. Sacramentally only.
• 3. Sacramentally and spiritually.

1. They eate Christ spiritually only who beleeve the incarnation & passi∣on of our Lord and Saviour, yet dye before they are called to his Table.

2. They eate sacramentally only, who are bid to the marriage feast, and come thither also and eate of the Brides cake, & drink of her wine, but have not on the wedding garment: such were the Jewes, who ate manna in them 1.12 wildernesse, and dyed in their sins: and Judas at Christs last supper, and all infidels and hypocrites, who receive at the Sacrament panem Domini, not panem Dominum, the Lords bread, but not the Lord himselfe, who is that bread ofn 1.13 life.

3. They eate Christ both sacramentally and spiritually, who beleeving in Christs incarnation and passion, according to his command, come with pre∣paration unto this Table, and with their mouth feed upon the outward ele∣ment: which may be considered three wayes,

• 1. In substance, so it is bread, or wine.
• 2. In use, so it is a sacrament.
• 3. In significancy and efficacy to all beleevers, so it is the bo∣dy and bloud of Christ.

And drinke. It is worth your observation, that our adversaries the Pa∣pists, who are so much against a figure in the words used in the consecra∣tion of the bread, This is my body, yet are forced to admit of a double figure in the words used in the consecration of the cup, This is the new Testament in my bloud. If they cast not here a double figure, they are lost: for first, there is continens pro contento, the cup put for the liquor contained in it. Se∣condly, in those words, as likewise in the words of my Text, they must di∣gest a Metonymie, or swallow downe flagons and cups.

This cup. The sacrament is called a cup in a double respect:

• 1. Quia potus, drinke to nourish and refresh the soule.
• 2. Quia potio, because a medicinall potion to purge the conscience.

o 1.14Gorrhan findeth out foure sorts of cups, and engraveth upon each of them a severall poesie.

1. The materiall or ordinary cup, which (saith hee) ought to be taken sparingly, but given liberally.

2. The sacramentall, which ought to be taken innocently, and touched reverently.

3. The spirituall, which ought to bee taken willingly, and borne joy∣fully.

4. The abominable and execrable cup, which ought to be refused abso∣lutely, or shed wholly.

But although this fourth cup bee mentioned (Apoc. 17.4.) yet wee will content our selves at this time with these three cups:

• 1. Calix consolationis, the cup of mirth and spirituall conso∣lation.
• 2. Calix afflictionis, the cup of affliction.
• 3. Calix benedictionis, the cup of blessing.
  • Of the firstp 1.15 David dranke freely.
  • Of the secondq 1.16 Jeremy sorrowfully.
  • Of the third ther 1.17 Corinthians holily.

If this cup in my text be calix benedictionis, the cup of blessing, then cer∣tainely the Romish Priests deserve calicem maledictionis, a cup of cursing, who deprive the laity of this cup. They cannot say in their congregation to the people, As oft as yee drinke of this cup; for they never drinke of it. To whom belongeth the commandement of eating, Take, eate? to the Priests onely? Why then doe the Laity among them eat? To the Laity also? Why then doe they not drink, sith it is most evident in the text that Christ said,s 1.18 Drinke ye all of this, to whom before he gave the bread, saying, Take, eate?t 1.19 Those things which God hath joyned together let no man put asunder. If the cup were not needfull, why did Christ adde it to his Supper? If it were needfull, why doe they take it away? Doubtlesse as halfe a meale is no meale, nor halfe a hand a hand, nor halfe a ship a ship; so neither is their halfe communion a Sacrament: si dividis perdis. This is the cup of the New Testament, saith Christ, which is shed for* 1.20 many for the remission of sinnes. Are these many onely Priests? Had the Laity no sinnes, or no remission of sinnes by Christs bloud? If they have, as they all professe, why doe they forbid them that which Christ expressely commandeth them? Drink ye all of this, for it is shed for you, and for many. But to go no farther than this chap∣ter: when St. Paul requireth, ver. 28. Let a man examine himselfe, I would willingly examine our Adversaries, whether this precept concerneth the lay people or no? They will say it doth especially, because they most need exa∣mination, that they may confesse their sinnes, and receive absolution for them, before they presume to come to the Lords Table: let them then reade what followeth in the same verse, and so let them eate of that bread and drink of that cup.

Ye doe shew the Lords death. The Apostle doth not hereby exclude o∣ther ends of receiving the Sacrament, but sheweth this to be the chiefest. God never set so many remarkeable accidents upon any thing as on his Sonnes death, at which the Sun was eclipsed, the rockes were cloven, the

vaile of the Temple rent from the top to the bottome, the graves opened, and the dead arose. Precious in the sight of the Lord is the death of his Saints, but most precious the death of his holy One: for this Sacrament was prin∣cipally instituted to keepe in remembrance that his precious death. Wee shew forth Christs death three manner of wayes;

• 1 In verbo.
• 2 In signo.
• 3 In opere.

• 1 By commemoration of the historie of his passion.
• 2 By representation thereof in the sacred Symboles.
• 3 By expression thereof in our death to sinne.

And as it is more to shew forth Christs death in signo, by administring or participating the Sacrament thereof, than in verbo, by discoursing of his passion: so it is much more to shew it forth in opere, in mortifying our mem∣bers upon earth, and crucifying the lusts of the flesh, than in verbo or signo. After these three wayes we must all shew forth the Lords death

Till he come. To wit, either to each particular man at the houre of his death, or to all men and the whole Church on earth at the day of judgement. This Sacrament is called by the auncient Fathers viaticum morientium, the dying mans provision for the long journey he is to take. Every faithfull Chri∣stian therefore is to communicate as long as he is able, and can worthily pre∣pare himselfe, even to the day of his dissolution; and all congregations pro∣fessing the Christian religion, must continue the celebration of this holy Sa∣crament till the day of the worlds consummation.

As often. The seldomer we come to the table of some men the welcomer we are: but on the contrary, wee are the better welcome the oftener wee come to the Lords Table with due preparation. There are two reasons espe∣cially why wee ought oft to eate of this bread, and drinke of this cup; the first is drawne from God and his glory: the second from our selves and our benefit. The oftener we partake of these holy mysteries, being qualified thereunto, the more we illustrate Gods glory, and confirme our faith. If any demand further how oft ye ought to communicate, I answer

1. In generall, as oft as yee need it, and are fit for it. Thex 1.21 Martyrs in the Primitive Church received every day, because looking every houre to be called to signe the truth of their religion with their bloud, they held it needfull by communicating to arme themselves against the feare of death. Others in the time of peace received either daily, or at least every Lords day. The former Saint Austine neither liketh nor disliketh, the latter he ex∣horteth all unto.

2. I answer in particular out of Fabianus, the Synod of Agatha, and the Rubrick of our Communion booke, that every one at least ought to com∣municate thrice a yeere, at Christmas, Easter, and Whitsontide: howbeit we are not so much to regard the season of the yeere, as the disposition of our mind in going forward, or drawing backe from this holy Table. The sacrament is fit for us at all times, but wee are not fit for it:y 1.22 wherefore let

every man examine his owne conscience, how hee standeth in favour with God, and peace with men: how it is with him in his spirituall estate, whe∣ther he groweth or decayeth in grace: whether the Flesh get the hand of the Spirit, or the Spirt of the Flesh; whether our ghostly strength against all temptations be increased or diminished; and accordingly (as the Spirit of God shall incline our hearts) let us either out of sense of our owne un∣worthinesse, and reverence to this most holy ordinance forbeare, or with due preparation and renewed faith and repentance approach to this Table, either to receive a supply of those graces we want, or an increase of those we have; and when we come, let us

Eate of this bread, and drinke of this cup. For as both eyes are requisite to the perfection of sight, so both Elements to the perfection of the Sacrament. This the Schooles roundly confesse: Two things (saithz 1.23 Aquinas) concurre to the integrity of the Sacrament, viz. spirituall meate and drinke: and againe, It is requisite in regard of the Sacrament that we receive both kindes, the body and the bloud, because in both consisteth the perfection of the Sacrament. And* 1.24 Bonaventure, A perfect refection or re∣past is not in bread only, but in bread and drinke: therefore Christ is not per∣fectly signified as feeding our soules in one kind, but in both. Anda 1.25 Soto, The Sacrament, as concerning the entire signification thereof, is not perfect but in both kindes. Doubtlesse, if the Sacrament be a banquet or a supper, there must be drinke in it as well as meate. The Popish communion, be it what it may be, to the Laity cannot be a supper in which the Laity sup nothing; neither can they fulfill the precept of the Apostle of shewing forth the Lords death: for the effusion of the wine representeth the shedding of Christs bloud out of the veines, and the parting of his soule from his body. If we should grant unto our adversaries, which they can never evict, that the bloud of Christ might be received in the bread, yet by such receiving Christs death by the effusion of his bloud for us, could in no wise bee represented or shewen forth; which the Apostle here teacheth to be the principall end of receiving this Sacrament: As oft, saith he, as yee eate of this bread and drinke of this cup

Yee shew forth Christs death. In Christs death all Christianity is briefly summed: for in it we may observe the justice of God satisfied, the love of Christ manifested, the power of Sathan vanquished, the liberty of man from the slavery of sinne and death purchased, all figures of the Old Testa∣ment verified, all promises of the New ratified, all prophecies fulfilled, all debts discharged, all things requisite for the redemption of mankind, and to the worlds restoration accomplished. Therein we have a patterne of obe∣dience to the last breath, of humility descending as low as hell, of meeknesse putting up insufferable wrongs, of patience enduring mercilesse torments; compassion weeping and praying for bloudy persecuters; constancy hold∣ing out to the end: to which vertues of his person, if ye lay the benefits of his passion redounding to his Church, which hee hath comforted by his agony, quit by his taking, justified by his condemnation, healed by his stripes, cleansed by his bloud, quickened by his death, and crowned by his crosse; if you take a full sight of all the vertues wherewith his crosse is be∣set as with so many jewells, I make no doubt but that you will resolve with

the Apostle, to desire to know nothing but Jesus Christ, and him crucified. Let Israel hope in the Lord (saith theb 1.26 Psalmist) for with the Lord there is mecrcy, and with him is plenteous redemption. Plenteous, for what store of bloud shed he in his agony, in his crowning with thornes, in his whipping, in his nailing, and lastly in the piercing of his side! whereas one drop of his bloud, in regard of the infinite dignity of his person, might have served for the ransome of many worlds: one drop of his bloud was more worth than all the precious things in the world. As Pliny writeth of the herbec 1.27 Scorpius, that it is a remedy against the poyson of a Scorpion; so Christs death and crosse is a soveraigne remedy against all manner of deaths and crosses. For all such crosses make a true beleever conformable to his Redeemers image, and every conformity to him is a perfection, and every such perfe∣ction shall adde a jewell to his crown of glory. This death of Christ so pre∣cious, so soveraigne, we shew forth in shadow as it were and adumbration, when either we discourse of the history of Christs passion, or administer the Sacrament of his death; but to the life, when as Saint Francis is said to have had the print of Christs five wounds on his body, so wee have the print of them in our soules: when we expresse his death in our mortifica∣tion, when we tye our selves to our good behaviour, and restraine our de∣sires and affections, as he was nailed to the crosse: when we thirst after righ∣teousnesse, as he thirsted on the crosse for our salvation: when we are pier∣ced with godly sorrow, as his soule was heavie unto death; and when as his flesh, so our carnall lusts are crucified: when as hee commended his soule to his Father, so we in our greatest extremities commit our soules to God, as our faithfull Creatour. Cui, &c.

Notes

• a 1.1

  John 19.34.
• b 1.2

  Exod. 12.46.
• c 1.3

  Zech. 12.10.
• d 1.4

  Chrysost. Cy∣rillus, Theophi∣lact. in hunc locum, Dama∣scenus lib. 4. de fid. c. 10. Aug. l. 2. de Symb. c. 6. & tract. 9. in Johan.
• e 1.5

  Bernard. in dic Pasch. Fe∣ria sexta rede∣mit hominem, ipso die, quo fecerat, sequen∣ti die sabbati∣zavit in mo∣numento.
• f 1.6

  Luke 22.19.
• g 1.7

  1 John 5 6.
• h 1.8

  Hieron. in hunc locum. Quem••dmo∣dum si quis peregre profi∣cis••••ns aliquid pignoris ei quem diligit derelinquit, ut quoti••scunque illud vid ••t, possit ejus be∣neficia & ami∣citias memo∣rare, quod ille si perf••ctè di∣lexit, non po∣test sine ingen∣te desid••rio vi∣dere vel ••etu.
• i 1.9

  V••rg Aen 3.
• k 1.10

  Esa. 53.5, 6.
• l 1.11

  Praef. institut. Nusquam legi∣mus reprehen∣sos qui nimium de fonte aquae vitae hauserint.
• m 1.12

  John 6.49.
• n 1.13

  John 6.48.
• o 1.14

  In ep. ad Cor. 1. c. 11. Materi∣alis, qui debet sumi parcè, da∣ri largè: sacra∣mentalis, qui debet sumi in∣nocenter, tra∣ctari reveren∣tèr: spiritualis, scilicet passio∣nis vel poeni∣tentiae, qui de∣bet sumi liben∣ter, sustineri lae∣tanter: vitupe∣rabilis, qui de∣bet estundi sim∣plicitèr.
• p 1.15

  Psal. 23.5.
• q 1.16

  Jer. 16.7. Lam. 4.21. Ezek. 23.33.
• r 1.17

  1 Cor. 10.6.
• s 1.18

  Mat 26.27.
• t 1.19

  Mat. 19.6.
• * 1.20

  Mat. 26.28.
• x 1.21

  Cypr. ep. 54. Quomodo provocamus eos in confes∣sione nominis Christi sangui∣nem suum fun∣dere, si iis mi∣litaturis Chri∣sti sanguinem denegamus? aut quomodo ad Martyrii poculum ido∣neos facimus, si non eos pri∣us ad biben∣dum in Eccle∣siâ poculum jure communi∣cationis admittimus?
• y 1.22

  Gratian. de consecrat. distinct. 2. Quotidié Eucharistiam dominicam accipere, nec laudo, nec vitupero; omnibus tamen dominicis communicandum hortor Ibid. Qui in natali Domini Paschate & Pentecoste non communicaverint, catholici non credantur, nec inter catholicos habeantur.
• z 1.23

  Part. 3. q. 63. art. 1. Ideò ad Sacramenti hujus integri∣tatem duo concurrunt, scilicet, spiritu∣alis cibus & potus. Et q. 80. art. 12. Ex par∣te ipsius Sacra∣menti conve∣nit, quod u∣trumque suma∣tur, corpus scilicet & san∣guis, quia in utroque consi∣stit perfectio Sacramenti.
• * 1.24

  Bonavent. in 4. sent. dist. 11. part. 2. art. 1. Perfecta re∣fectio non est in parte tan∣tùm, sed in u∣troque: ideò non in uno tantùm per∣fectè signatur Christus ut reficiens, sed in utroque.
• a 1.25

  Soto in 12. distinct. q. 1. art. 12. Sacra∣mentum non nisi in utrâque specie, quan∣tum ad inte∣gram signifi∣cation em per∣ficitur.
• b 1.26

  Psal. 130 7.
• c 1.27

  Plin. l. 22. c. 15. Scorpius herba v••let adversus ani∣mal sui nomi∣nis.