The Practice of Piety, Treatise · Part 22
Meditations concerning the due manner of practising Piety, in receiving the Holy Supper of the Lord.
THough no man living is of himself worthy to be a Guest at so holy a Banquet; yet it pleaseth God of his grace to accept him for a worthy receiver, 2 Thess. 1. 11. Col. 1. 12. Luke. 20. 35. Apoc. 3. 4.who endeavoureth to receive that holy mystery with that competent measure of reverence that he hath prescribed in his Word.
He that would receive this holy Sacrament with due reverence, must conscionably perform three sorts of duties. First, those which are to be done before he receiveth. Secondly, those that are to be done in the receiving. Thirdly, those that are to be done after that he hath received the Sacrament. The first is called Preparation, the second Meditation, the third Action or Practice.
Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy Communion, may evidently appear by five Reasons.
First, Because it is God's Commandment. For if he commanded under the pain of death, that none uncircumcised should eat the Paschal Lamb;Exod. 12. 48. nor any circumcised under four days preparation: how much greater preparation doth he require of him, that comes to receive the Sacrament of his Body and Blood, which as it succeedeth, so doth it exceed by many degrees the Sacrament of the Passover.
Secondly, Because the Examples of Christ teacheth us so much;Joh. 13. 5. for he washed his Disciples F…et before he admitted them to eat of this Supper, signifying how thou shouldest lay aside all unpureness of heart, and uncleanness of life, and be furnished with humility and charity, before thou presumest to taste of this holy Supper.
Thirdly, because it is the counsel of the Holy Ghost;1 Cor. 11. 28. Let every man examine himself, and so let him eat, &c. And if a man when he is to eat with an earthly Prince, Prov. 23. 1, ….must consider diligently what is before him, and put a Knife to his Throat, rather than commit any Rudeness; how much more oughtest thou to prepare thy soul, that thou mayest behave thy self with all fear and reverence, when thou art to feast at the holy Table of the Prince of Princes?
Fourthly, Because it hath been ever the practice of all GOD's Saints to use holy preparation before they would meddle with divine Mysteries. David would not go near to God's Altar, till he had first washed his hands in innocency; Psal. 26. 6.much less shouldest thou without due preparation, approach to the Lord's Table. Abimelech would not give,1 Sam. 21. 4. nor David and his Men would not eat the Shew-bread, but on condition that their Vessels were holy: How much less should'st thou presume to eat the Lord's Bread, or rather the Bread which is the Lord, unless the Vessel of thy heart be first cleansed by repentance? And if the Lord required Joshua (as he had done Moses before) to put off his shooes,Exod. 3. 5. in reverence of his Holiness,Josh. 5. 15. who was present in that place, where he appeared with his sword in his hand for the destruction of his Enemies: how much rather should'st thou put off all the affections of thine earthly conversation, when thou comest near that place, where CHRIST appeareth to the Eye of thy Faith, with Wounds in his hands and side, for the Redemption of his Friends? And for this cause it is said,Rev. 19. 7. That the Lamb's Wife hath made her self ready for the marriage. Prepare therefore thy self, if thou wilt in this life be betrothed unto Christ by Sacramental Grace, or in Heaven married unto him by Eternal Glory.
Fifthly, Because that God hath ever smitten with fearful Judgments, those who have presumed to use his holy Ordinances without due fear and preparation. God set a flaming▪ Sword in a Cherubim's hand to smite our first Parents,Gen. 3. 24. being defiled with Sin, if they should attempt to go into Paradise, to eat the Sacrament of the Tree of Life. Fear thou therefore to be smitten with the Sword of God's vengeance, if thou presumest to go to the Church with an impenitent heart, to eat the Sacrament of the Lord of Life. God smote fifty thousand of the*1 Sam. 6. 19. Bethshemites for looking irreverently into his Ark, and kill'db1 Chr. 13. 9, &c. Vzza with sudden death, for but rash touching of the Ark, and smotec2 Chron. 26. 19. Vzziah with a Leprosie for medling with the Priests Office, which pertained not unto him. The fear of such a stroke made Hezekiah so earnestly to pray unto God, that he would not smite the People that wanted time to prepare themselves as they should, to eat the Passover; and it is said, that the Lord heard Hezekiah, and healed the people: Intimating, that had it not been for Hezekiah's Prayer, the Lord had smitten the People for their want of due preparation. And the man who came to the Marriage-Feast without his Wedding-garment, or examining of himself, was examined of another: and thereupon bound hand and foot, and cast into utter darkness, Matth. 22. 12. And St. Paul tells the Corinthians, 1 Cor. 11. 28.that for want of this preparation in examining and judging themselves, before they did eat the Lord's-Supper, God had sent that fearful sickness among them, whereof some were then sick, others weak, and many fallen asleep; Verse 30.that is, taken away by temporal death. Insomuch that the Apostle saith, that every unworthy receiver eats his own judgment; temporal, Verse 29.if he repents; eternal, if he repents not: and that in so hainous a measure; as if heVerse 27. were guilty of the very Body and Blood of the Lord, whereof this Sacrament is a holy sign and seal. And Princes punish the Indignity offered to their Great Seal, in as deep a measure, as that which is done to their own Persons, whom it representeth. And how hainous the guiltiness of Christ's Blood is, may appear by the misery of the Jews ever since they wished His Blood to be on them and their Children. Mat. 27. 25.But then thou wilt say, It were safer to abstain from coming at all to the holy Communion: Not so, for God hath threatned to punish theaNum. 9. 13. Heb. 2. 9. Mat. 26. 26. 1 Cor. 11. 24. wilful neglect of his Sacraments with eternal damnation both of Body and Soul. And it is the Commandment of Christ; Take, eat, do this in remembrance of me: And he will have his Commandment, under the penalty of his Curse, obeyed. And seeing that this Sacrament was the greatest Token of Christ's love, Joh. 13. 1.which he left at his end to his friends whom he loved to the end, therefore the neglect and contempt of this Sacrament must argue the contempt and neglect of his love and bloodshedding: Heb. 10. 29.than which no sin in God's account can seem more hainous. Nothing hinders why thou maist not come freely to the Lord's Table, but because thou hadst rather want the love of God, than leave thy filthy sins. Oh come, but come a Guest prepared for the Lord's Table; seeing they are blessed, Rev. 19. 9.who are called to the Lambs Supper. O come, but come prepared;Efficacia Eucharistiae non equaliter se habet quo ad omnes fideles sed pro ratione fidei communicantium. Origen. because the efficacy of this Sacrament is received according to the proportion of the Faith of the Receiver.
This preparation consists in the serious consideration of three things: First, of the worthiness of the Sacrament, which is termed, to discern the Lord's Body. Secondly, of thine own unworthiness, which is to judge thy self. Thirdly of the means, whereby thou mayest become a worthy Receiver, called Communication of the Lord's Body.
1. Of the worthiness of the Sacrament.
THE worthiness of this Sacrament is considered three ways: First by the Majesty of the Author ordaining. Secondly, by the preciousness of the Parts whereof it consisteth. Thirdly, by the excellency of the Ends for which it was ordained.
1. Of the Author of the Sacrament.
The Author was not any Saint or Angel, but our Lord Jesus, the eternal Son of God. For it pertaineth to Christ only under the New Testament, to institute a Sacrament, because he only can promise and perform the grace that it signifieth. And we are charged to hear no voice but his in his Church. Mat. 17. 5.How sacred should we esteem the Ordinance that proceedeth from so Divine an Author.
2. Of the parts of the Sacrament.
The parts of this blessed Sacrament are three. First, the earthly signs signifying. Secondly, the Divine Word Sanctifying Thirdly, the Heavenly Graces signified.
First, the Earthly signs are * Bread and Wine, 1 Cor. 11. 23, &c. Prov. 9. 5.in number two, but one in use.
Secondly, the Divine Word, is the Word of Christ's Institution; pronounced with prayers and blessings by abHeb. 5. 4. Num. 16. 40. 1 Cor. 10. 16. Eucaristiae Sacramentum non de aliorum manu quàm praesidentium sumimus Tert. l de Coron. c. 3. lawful Minister. The Bread and Wine without the Word are nothing, but as they were before: but when the Word cometh to those Elements, then they are made a Sacrament: and God is present with his own ordinance, and ready to perform whatsoever he doth promise. The Divine Words of blessing do not change or annihilate the *qui est à terra panis percipiens vocationem Domini, non jam communis panis est, sed Eucharistia ex duabus rebus constans, terrena & coel…sti. Iren. lib. 4. cap. 34 Per Sacramentum corporis & sanguinis Domini divinae …fficimur consortes naturae & tamen esse non desinit substantia vel natura panis & vini. Gelasius contra Eu…yc.substance of the Bread and Wine: (for if their substance did not remain, it could be no Sacrament:) but it changeth them in use and in name: For, that which was before but common Bread and Wine to nourish mens Bodies; is after the blessing destinated to an holy use, for the feeding of the Souls of Christians. And where before they were called but Bread and Wine; they are now called by the name of those holy things which they signifie, The Body and Blood of Christ; the better to draw our minds from those outward Elements to the Heavenly Graces, which by the sight of our bodies they represent to the spiritual eyes of our Faith. Neither did Christ direct these words,Christus visibilia symbola, corporis & sanguinis appellatione honoravit, non naturam mutans, sed gratiam naturae adjiciens Theodoret. Dial. 1. This is my body This is my blood, to the Bread and Wine; but to his Disciples, as appears by the words going before, Take ye, eat ye, Neither is the Bread his Body, but in the same sense that the Cup is the New Testament, viz. by a Sacramental Metonymie. And Mark notes plainly, that the words This is my Blood, &c. were not pronounced by our Saviour, till after that all his Disciples had drunk of the Cup. Mark 14. 23, 24. And afterwards, in respect of the natural substance thereof, he calls that the fruit of the Vine, which in respect of the spiritual signification thereof, he had before termed his Blood, verse 25. after the manner of terming all Sacraments. And Christ bids us not to make him, but to do this in remembrance of him; and he bids us eat not simply his Body, but his Body as it was then broken, and his Blood shed. Which S. Paul expounds to be but the Communion of Christ's Body and thec1 Cor. 10. 16. Communion of his Blood; that is, an effectual Pledge that we are … of Christ, and of all the Merits of his Body and Blood. And by the frequent use of this Communion, Paul will have us tod1 Cor. 11. 26 make a shew of the Lord's death till he come eAct. 3. 21. Act. 1. 11.from Heaven, and till we, asfMat. 24. 27, 28. Eagles, shall be caught up into the air, to meet him who is the blessed Carkase and Life of our Souls.
Thirdly, The spiritual Graces are likewise two; the Body of Christ, as it was with the feeling of God's anger due to us, crucified: and his blood, as it was (in the like sort) shed for the remission of their sins. They are also in number two, but in use one, viz. whole Christ; with all his benefits offered to all, and given indeed to the faithful. These are the Three integral parts of this blessed Sacrament, the Sign, the Word, and the Grace. The Sign without the Word, or the Word without the Sign, can do nothing, and both conjoyned are unprofitable without the Grace signified: but all Three concurring, make an effectual Sacrament to a worthy Receiver. Some receive the outward Sign without the spiritual Grace, as Judas, who (as Austin saith) received*Panem Domini, non panem Dominum. Aug. the bread of the Lord, but not the bread which was the Lord. Some receive the spiritual Grace without the outward Sign, as the Saint-Thief on the Cross; and innumerable of the faithful, who dying desire it, but cannot receive it through some external impediments: but the worthy Receivers to their comfort receive both in the Lord's-Supper.
Christ chose Bread and Wine (rather than any other Elements) to be the outward Signs in this blessed Sacrament: first, because they are easiest for all sorts to attain unto: Secondly, to teach us, that as man's temporal life is chiefly nourished by †David calls bread the strength of man's heart, Psal. 104 15, Esay, the stay of Bread, cap. 3. 1. Ezekiel, the staff of Bread, cap 4. 16. Homer. foreign.bread, and cherished by wine; so are our Souls by his body and blood sustained and quickned unto eternal Life. Christ appointed Wine with the Bread to be the outward Signs in this Sacrament, to teach us: first, that as the perfect nourishment of Man's Body consists both of meat and drink: so Christ is unto our Souls not in part, but in perfection, both salvation and nourishment. Secondly, that by seeing the Sacramental Wine apart from the Bread, we should remember how all his precious blood was spilt out of his blessed body for the remission of our sins. The outward signs the Pastor gives in the Church, and thou dost eat with the mouth of thy body: the spiritual grace Christ reacheth from Heaven, and thou must eat it with the mouth of thy Faith.
3. Of the Ends for which this holy Sacrament was ordained.
The excellent and admirable Ends or Fruits, for which this blessed Sacrament was ordained, are seven.
Of the first End of the Lord's-Supper.
1. To keep Christians in a continual †Mat. 26. 26.remembrance of that propitiatory sacrifice, which Christ once for all, offered by his death upon the Cross, to reconcile us unto God.*Luk. 22. 19. Do this (saith Christ) in remembrance of me. And (saith the Apostle)b1 Cor. 11. 26. As oft as ye shall eat this bread and drink this cup, ye do shew the Lord's death till he come. And he saith, that (by this Sacrament, and the Preaching of the Word)cGal. 3. 1. Jesus Christ was so evidently set forth before the eyes of the Galatians, as if he had been crucified among them: for the whole action representeth Christ's death; the breaking of the bread, blessed the crucifying of his blessed body: and the pouring forth of the sanctifyed wine, the shedding of his holy blood. Christ was once in himself*Heb. 9. 26 and 10. 12. Quotidie nobis Christus crucisigitur. Aug. in Psal. 95. really offered: but as oft as the Sacrament is celebrated: so oft is he spiritually offered by the faithful.
Hence the Lord's Supper is called a propitiatory Sacrifice, not properly or really, but †Metonymicus.figuratively, because it is a memorial of that propitiatory Sacrifice, which Christ offered upon the Cross. And to distinguish it from that real Sacrifice, the Fathers call it the *aIncruentum sacrificium. If it be unbloody; because it is void of blood: then it is not Christ's natural body: If because it is offered without shedding of blood, then it is not available for the remission of sins, Heb. 9. 21. Christo cum patre & Spiritu sancto sacrificium panis & vini in fide & charitate sancta Ecclesia Catholica offerre non cessat. Aug. de fid. ad Pet. diac. cap. 19. unbloody Sacrifice. It is also called the Eucharist, because that the Church in this Action, offereth unto God the Sacrifice of praise and thanksgiving for her Redemption; effected by the true and only expiatory Sacrifice of Christ upon the Cross. If the sight of Moab's King sacrificing on his walls his own son, to move his Gods to rescue his, 2 King. 3. 27. moved the assailing Kings to such pity, that they ceas'd the assault, and raised their siege: how should the spiritual sight of God the Father, bCum frangitur hostia, dum sanguis de calice in ore fidelium funditur, quid aliud quàm Dominici corporis in cruce immolatio ejusque sanguinis de latere effusio designatur? Can. dist. 2. de consec cum frangitur. 37.sacrificing on the Cross his only begotten Son, to save thy soul, move thee to love God thy Redeemer, and to leave sin, that could not in justice be expiated by any meaner ransom?
Of the second end of the Lord's Supper.
2. To confirm our Faith: For God by this Sacrament doth signifie and seal unto us from Heaven; that according to the promise and new covenant which he hath made in Christ, he will truly receive into his grace and mercy all penitent believers, who duly receive this holy Sacrament; and that for the merits of the death and passion of Christ, he will as verily forgive them all their sins, as they are made partakers of this Sacrament. In this respect the holy Sacrament is called,*Rom. 4. 11. Mat. 26. 28. 1 Cor. 11. 25. The seal of the new Covenant and remission of sins. In our greatest doubts we may therefore, receiving this Sacrament, undoubtedly say with Samson's Mother,*Judg 13. 23. If the Lord would kill us, he would not have received a burnt-offering and a meat-offering at our hands, neither would he have shewed us all these things, nor would at this time have told us such things as these.
Of the third end of the Lord's Supper.
3. To be a pledge and symbol of the most near and effectual communion which Christians have with Christ. †1 Cor. 10. 16.the Cup of blessing, which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the Communion of the body of Christ? that is a most effectual sign and pledge of our Communion with Christ? This union is calledbJoh. 14. 16. 23. abiding in us, c1 Cor. 6. 17. foreign.joyning to the Lord, dEph. 3. 17. foreign.dwelling in our hearts: and set forth in the holy Scriptures by divers Similes. 1. Of the †Joh. 15. 5. Eph. 3. 6. foreign.Vine and branches. 2. Of the*Eph. 5. 23. Col. 1. 18. Rom. 12. 4, 5. head and body. 3. Of theaEph. 2. 19, 20. foundation and building. 4. Of oneb1 Cor. 10. 17. Loaf, confected of many Grains. 5. Of thecEph. 5. 31, 32. Rev. 21. 2. matrimonial union 'twixt Man and Wife, and such like. And it is threefold betwixt Christ and Christians. The first is natural, betwixt our Humane Nature, and Christ's Divine Nature, in the Person of the Word: The second is mystical, betwixt our Persons absent from the Lord, and the Person of Christ, God and Man, in one mystical Body. The third is celestial, betwixt our Persons present with the Lord, and the Person of Christ in a body glorified. These three Conjunctions depend each upon other. For, had not our Nature been first Hypostatically united to the Nature of God in the second Person, we could never have been united to Christ in a Mystical Body. And if we be not in this life (though absent) united to Christ by a Mystical Union, we shall never have Communion of glory with him in his heavenly Presence. The Mystical Vnion (chiefly here meant) is wrought betwixt Christ and us by the Spirit of Christ apprehending us: and by our faith (stirred up by the same Spirit) apprehending Christ again. Both which St. Paul doth most lively express:Phil. 3. 12. I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. How can he fall away that holdeth, and is so firmly holden? This Union he shall best understand in his mind, who doth most feel it in his heart. But of all other times, this Union is best felt, and most confirmed, when we duly receive the Lord's-Supper. For then we shall sensibly feel our hearts knit unto Christ, and the desires of our souls drawn by Faith and the Holy Ghost, as by the cords of love, nearer and nearer to his holiness.
From this Communion with Christ, there follow to the faithful many unspeakable benefits.
As first, Christ took by imputation all their*Rom. 4. 25. sins and guiltiness upon him, to satisfie God's Justice for them; and he freely gives, by imputation, unto us all his bPhil. 3. 9.righteousness in this life, and all his right unto eternal life when this is ended: and counteth all the good or ill that is done unto us, as done unto hiscMat. 25. 35. Acts 9. 4. Mat. 15. 45. Zach. 2. 18. own person.
Secondly, There floweth from Christ's Nature into our Nature, united to him, the lively spirit and breath of grace, whichdEph. 4 23, 24. reneweth us to a spiritual life: and so sanctifieth our minds, wills, and affections, that we daily grow more and moreeRom. 8. 29. conformable to the Image of Christ.2 Cor. 3. 18.
Thirdly, He bestoweth upon them all saving fJoh. 15. 5. Joh. 1. 16. 2 Cor. 8. 1, 4, 6, 7, 19.graces, necessary to attain eternal life, as the sense of God's love, the assurance of our election, with regeneration, justification, and grace to do good works: till we come to live with him in his heavenly Kingdom. This should teach all true Christians to keep themselves as the undefiled members of Christ's holy body, and to beware of all uncleanness and filthiness: knowing that they live in Christ, or rather, that Christ liveth in them. From this Vnion with Christ (sealed unto us by the Lord's-Supper) St. Paul draweth arguments, to withdraw the Corinthians from the pollution both of Idolatry, 1 Cor. 10. 16. and Adultery, 1 Cor. 16. 15, 16.
Lastly, From the former Communion 'twixt Christ and Christians, there flows another Communion 'twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lord's-Supper: in that the whole Church being many, do all communicate of one Bread, in that holy action,1 Cor. 10. 17. We being many, are one bread and one body; for we are all partakers of that one Bread: that as the Bread which we eat in the Sacrament, is but one, tho' it be confected of many Grains; so all the faithful, tho' they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed five times in that Prayer which he made after his last Supper, that his Disciples might be one: to teach us at once, how much this Vnity pleaseth him.Joh. 17. 11, 21, 22, 23, 26. This Vnion betwixt the faithful, is so ample, that no distance of place can part it; so strong, that death cannot dissolve it; so durable, that time cannot wear it out; so effectual, that it breeds a fervent love betwixt those who never saw one anothers face. And this conjunction of Souls is termed, the Communion of Saints, which Christ effecteth by six special means. First, by governing them all by one and the same holy †1 Cor. 12. 13.Spirit. Secondly, by enduring them all with one and the same *Eph. 4. 5.Faith. Thirdly, by shedding abroad his own aRom. 5. 5.love into all their hearts. Fourthly, bybTit. 3. 5. Eph. 4. 5. regenerating them all by one and the same Baptism. Fifthly, byc1 Cor. 10. 17. 1 Cor. 11. 33. nourishing them all with one and the same spiritual food. Sixthly, by being one dCol. 1. 18.quickning Head of that one body of his Church, which heeVerse 22. reconciled to God in the body of his flesh. Hence it was, that the multitude of believers in the Primitive fAct. 4. 32.Church, were of one heart and of one soul, in truth, affection, and compassion. And this should teach Christians to love one another; seeing they are all members of the same holy and mystical Body, whereof Christ is Head. And therefore they should have all a Christian sympathy, and fellow feelling, to rejoyce one in anothers joy, to condole one in anothers grief, to bear with one anothers infirmity: and mutually to relieve one anothers wants.
Of the fourth end of the Lord's Supper.
4. To feed the Souls of the faithful, in the assured hope of life everlasting. For this Sacrament, is a sign and pledge unto as many as shall receive the same according to Christ's Institution; that he will according to his promise, by the vertue of his crucified body and blood, as verily feed our souls to life eternal, as our bodies are by Bread and Wine nourished to this temporal life. And to this end Christ in the action of the Sacrament*Audio quid verba sonent, neque enim mortis tantùm ac resurrectionis suae beneficium nobis offert Christus, sed corpus ipsum in quo passus est ac resurrexit. Concludo, realiter, h…c est verè nobis in c…na dari Christi corpus, ut sit animis nostris in cibum salutarem. Calvin in Com. in 1 Cor. 11. 25. really giveth his very Body and Blood to every faithful Receiver. Therefore the Sacrament, is called thea1 Cor. 10. 16. Communion of the body and blood of the Lord. AndbQuod se nobis communicat, id fit arcanà spiritûs sancti virtute, qu…e res locorum distantià se junctas, ac procul dissitas non modò aggregate, sed co-adunare in unum potest. Calv. In 1 Cor. 11. 25. Communication is not of things absent, but present: neither were it the Lord's Supper, if the Lord's Body and Blood were not there. Christ is verily present in the Sacrament, by a double Vnion; whereof the first is spiritual, 'twixt Christ and the worthy Receiver; the second is Sacramental, 'twixt the Body and Blood of Christ, and the outward signs in the Sacrament. The former is wrought by means that the same holy Spirit, dwelling in Christ and in the Faithful cHaec (sc. corpus & sanguis Domini) accepta atque hausta, id efficiunt, ut & nos in Christo & Christus in nobis sit. Hil. lib. 8. de Trin. Jam corpus Christi meo corpori sociatum est, & sanguis ejus meas ornavit genas. B. Agnetis dict. apud Amb.incorporateth the Faithful, as Members unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, and are partakers of the outwards signs of the holy Sacrament. Hence it is, that the Will of Christ is a true Christians will: and the Christians life is Christ who liveth in him, Gal. 2. 20. If you look to the things that are united, this Union is essential; if to the truth of this Union, it is real; if to the manner how it is wrought, it is spiritual. It is not our Faith, that makes the Body and Blood of Christ to be present; but the Spirit of Christ dwelling in him and us. Our Father doth but receive and apply unto our Souls those heavenly Graces which are offered in the Sacrament.
The other, being the Sacramental Vnion, is not a Physical or Local, but a Spiritual conjunction of the earthly signs, which are Bread and Wine, with the heavenly Graces, which are the Body and Blood of Christ in the act of receiving: as if by a mutual relation they were but one and the same thing. Hence it is, that in the same*Corpus non adest, cum pane, foreign, id est simul loco, sed foreign id est, simul tempore. instant of time that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord, he eateth also with the mouth of his Faith, the very Body and Blood of Christ. Not that†Quum coena c…l…stis sit actio, minimè absurdum est Christum in coelo manentem à nobis recipi. Cal. in 1 Cor. 11. 25. Christ is brought down from Heaven to the Sacrament, but that the holy Spirit by the Sacrament lifts up his mind unto Christ; not by any local mutation, but by a devout affection; so that in the holybFidem mitte in coelum, & eum in terris tanquam praesentem tenuisti. Aug. Ep. 3. ad Vol. Fidem quum dico non intelligo quamlibet opinionem s…d siduciam qua quum audis panem tesseram esse corporis Christi, non dubitas impleri à Domino, quod verba sonant: corpus quod nequaquam cernis spirituale esse tibi a…mentum, vimque ex Christi carne vivificam in nos per Spiritum …ndi. Calvin. ibid. contemplation of Faith, he is at that present with Christ, and Christ with him. And thus believing and meditating how Christ his Body was crucified, and his precious blood shed for the remission of his sins, and the reconciliation of his Soul unto God: his Soul is hereby more effectually fed in the assurance of eternal Life, than Bread and Wine can nourish his Body to this Temporal life. There must be therefore of necessity in the Sacrament both the outward signs to be visibly seen with the eyes of the Body, and the Body and Blood of Christ, to be spiritually discerned with the Eye of Faith.
But the form, how the Holy Ghost makes the Body of Christ, being absent from us in place, to be present with us by our union, S. Paul terms a†Eph. 5. 32 great mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine therefore are not bare signifying signs, but such as wherewith Christ doth indeed exhibite and give to every worthy Receiver *Ego tunc nos demum participare Christi bonis agnosco postquam Christum ipsum obtinemus. Obtinetur non tantum quum pro nobis factum fuisse victimam credimus: sed dum in nobis habitat, dum ejus sumus membra, ex carne ejus, dum in unem deni que & vitam & substantiam (ut ita loquar) cum ipso coalescimus. Calv. ibid.not only his divine virtue and efficacy, but also his very Body and Blood, as verily as he gave to his Disciples the Holy Ghost, by the sign of his sacred breath, or health to the diseased, by the Word of his mouth, or touch of his hand or garment. And the apprehension by faith is more forcible than the exquisitest comprehension of Sense or Reason. To conclude this point, this holy Sacrament is that blessed Bread, which being eaten, opened the eyes of theaLuke 24. 30, 31. Emauites that they knew Christ. This is that Lordly Cup, by which b1 Cor. 12. 13.we are all made to drink into one Spirit. This is that Rock flowing with c1 Sam. 14. 27.honey, that reviveth the fainting spirits of every true Jonathan, that tasts it with the mouth of Faith. This is thatdJudg. 7. 13, barley loaf, which tumbling from above, strikes down the tents of the Midianites of infernal darkness. Elias's Angelicale1 King. 19 6, 7, 8. Cake and Water preserved him forty days in Horeb: andfPsal. 78. 24, 25. Exod. 16. 35. Manna (Angels food) fed the Israelites forty years in the wilderness: but this is thatgJoh. 6. 32, 35, 49, 50. true Bread of life, and heavenly Manna, which if we shall duely eat, will nourish our souls for ever unto lifehJoh. 6. 51, 58. eternal. How should then our Souls make unto Christ th…t request from a spiritual desire, which the Capernaites did from a carnal motion?iJoh. 6. 34. Lord, evermore give us this bread?
The fifth end of the Lords Supper.
5. To be an assured pledge unto us of our Resurrection. The Resurrection of a Christian is Twofold, First the aJoh. 5. 25. Rom. 6. 4, 5, 12.spiritual Resurrection of our Souls in this life, from the death of sin, called the first Resurrection: because that by the Trumpet-voice of Christ, in the preaching of the Gospel, we are raised from the death of sin, to the life of Grace: bRev. 20. 6.Blessed and holy is he (saith St. John) who hath part in the first Resurrection: for on such the second death hath no power: The*Hinc apud priscos Sacramentum baptismi appellabatur, Salus, Sacramen…m verò Dominici corporis, Vita. Aug. lib. 1 de peccatorum me…i…i… c. 14. Lord's Supper is both a mean and a pledge unto us, of this spiritual and first Resurrection.cJoh. 6. 57. He that eateth me, even he shall live by me. And then we are fit guests to sit dJoh. 12. 2.at the table with Christ, when like Lazarus, we are raised from the death of sin, to newness of life,
The truth of this first Resurrection will appear by the motion wherewith they are internally moved: for if, when thou art moved to the duties of Religion, and practice of Piety, thy heart answereth with Samuel: e1 Sam. 3. 10.Here I am, speak Lord, for thy servant heareth; and with David, fPsal. 108. 1.O God, my heart is ready. And withgActs 9. 6. Paul, Lord what wilt thou have me to do? Then surely, thou art raised from the death of sin, and hast thy part in the first Resurrection; but if thou remainest ignorant of the true grounds of Religion, and findest in thy self a kind of secret loathing of the exercises thereof, and must be drawn, as it were against thy will, to do the works of Piety, &c. then surely thou hast but a name that thou livest, but thou art dead, Rev. 3. 1.as Christ told the Angel of the Church of Sardis, and thy soul is but as salt to keep thy body from stinking.
2. The corporal resurrection of our bodies at the last day, which is called the second resurrection, which freeth us from the first death.hJoh. 6. 54. He that eateth my flesh, and drinketh my blood, hath eterra… life, and I …id raise him up at the last day. For this Sacrament signifieth and fealeth unto us that Christ died and rose again for us, and that his bHinc panis & vinum à veteribus nominantur symbola resurrectionis Conc. Nicaec. Joh. 6. 51. Caro Christi non in …ese, sed in verbo ipsi hypostati…è unito, vivifica est. Cyr. in Joh. 10. 13. Ft quia est propria caro verbi cuncta vivificantis. Synod. Eph. directa fide ad R…ginas. Vivificat 1. Ratione meriti obedientiae, quia Christi caro pro credentibus oblata fuit in sacrificium; 2 Ratione copulationis nostrae cum Christo, quia non possumus ad Deum vitae fontem pertingere, nisi carne illa Christi mediante, & quatenus carni illi quasi membra sumus insiti. Caro non prodest. Joh. 6. 63. i. carnalis opinio non conveniens cum mysterio manducationis carnis Christi.flesh quickeneth and nourisheth us unto eternal life, and that therefore our bodies shall surely be raised to eternal life at the last day. For seeing our head is risen, all the members of the body shall likewise surely rise again. For how can those bodies which (being th… weapons of righteousness, Rom. 16. 13. Temples of the Holy Ghost, 1 Cor. 6. 19 and members of Christ) have been*Quomodo negant carnem capacem esse resurrectionis quae sanguine & corpore Christi nutritur? Iren. Lib. 4. Cap. 34. fed and nourished with the Body and Blood of the Lord of life, but be raised up again at the last day? And this is the cause that the bodies of the Saints, being dead, are so reverently buried and laid to sleep in the Lord. And their burial places are termed thecIsa. 26. 19. 20. beds and dormitories of the Saints. The Reprobates shall arise at the last day; but by the Almighty Power of Christ, as he is Judge, bringing them as malefactors out of the Gaol, to receive their sentence and deserved execution: but the Elect shall arise by virtue of Christ's Resurrection, and of the Communion which they have with him, as with their Head. And his Resurrection is the†Christi resurrectio in qua nostra inititur, communis resurrectionis Fide jussor est. Theod. cause and assurance of ours. ThedMortuum esse Christum etiam Pagani credunt: resurrexisse verò propria Fides est Christianorum. Aug. l. 16. contra Faust. cap. 19. Tota fiducia Christianorum est resurrectio mortuorum. Tert. l. 5 de resur. Carn. Resurrection of Christ is a Christian's particular faith: the Resurrection of the dead, is the Child of God's chiefest confidence. Therefore Christians in the Primitive Church, were wont to salute one another in the Morning with these Phrases:*foreign. The Lord is risen: and the other would answer, True, the Lord is risen indeed.
The sixth end of the Lord's Supper.
6. To seal unto us the assurance of everlasting Life. Oh what more wished or loved than life? … …mum mo…s Arist.Or what do all men naturally more, either fear or abhor, than death? Yet is this first death nothing, if it be compared with the second death: neither is this Life any thing worth, in comparison of the Life to come. If therefore thou desirest to be assured of eternal life, prepare thy self to be a worthy receiver of this blessed Sacrament. For our Saviour assureth us, That if any man eat of this bread he shall live for ever: Joh. 6. 51.and the bread that I will give, is my flesh, which I will give for the life of the world. He therefore who duly eateth of this holy Sacrament, may truly say, not only, Credo vitam eternam, I believe life everlasting; but also, Edo vitam eternam, I eat life everlasting. And indeed this is the true Tree of life, which God hath planted in the midst of the Paradise of the Church: And whereof he hath promised to give every one that overcometh to eat. And this Tree of life,Rev. 2. 7. by infinite degrees excelleth the Tree of life that grew in the Paradise of Eden; for that had his root in the Earth, this from Heaven: that gave bu… life to the Body, this to the Soul; that did but preserve the life of the living, this restoreth life to the dead. The leaves of this tree heal the nations of believers,Rev. 22. 2. and it yields every month a new manner of fruit which nourisheth them to life everlasting. Oh, blessed are they who often eat of this Sacrament! at least, once every month, taste anew of this renewing fruit, which Christ hath prepared for us at his Table to heal our infirmities, and to confirm our belief of life everlasting.
Of the seventh end of the Lord's-Supper.
7. To bind all Christians, as it were, by an*Militus Sacramento erant … & obst…i ad pr…standam soli … peratori …delitatem & obedientiam. oath of fidelity, to serve the one only true God; and to admit no other propitiatony sacrifice for sins, but that one real sacrifice, which by his death Christ once offered, and by which he finish…d the sacrifices of the Law, and effected eternal Redemption and Righteousness for all believers. And so to remain for ever a publick mark of profession, to distinguish Christians from all Sects and false Religions. And seeing that in the M…ss there is a strange Christ adored, not he that was born of the Virgin Mary, but one that is made of a Wafer Cake; and that the offering up of this breaden god is thrust upon the Church, as a Propitiatory S…crifice for the quick and the dead: all true Christians upon the danger of wilful perjury before the Lord Chief Justice of heaven and earth, are to detest the Mass, as the Idol of Indignation, which is most derogatory to the all-sufficient world-saving merits of Christ's Death and Passion. For by receiving the Sacrament of the Lord's Supper, we all swear that all real Sacrifices are ended by our Lord's death, and that his body and blood once crucified and shed, is the perpetual food and nourishment of our Souls.
2. How to consider thine own unworthiness.
A Man shall best perceive his own unworthiness, by examining his life according to the Ten Commandments of Almighty God. Search therefore what duties thou hast omitted, and what vices thou hast committed, contrary to every one of the Commandments: remembring, that without repentance, and God's mercy in Christ, the*Deu. 27. 26 Gal. 3. 10. Curse of God (containing all the miseries of this life▪ and everlasting torments in hell fire, when this is ended) is due to the breach of the least of God's Commandments. And having taken a due survey both of thy sins and miseries, retire to some secret place, and there putting thy self in the sight of the Judge, as a guilty malefactor standing at the Bar to receive his Sentence, bowing thy knees to the earth, smiting thy breast with thy fists, and …edewing thy cheeks with thy tears, confess thy sins and humbly ask him mercy and forgiveness, in these or the like words.