The Christian Sacrifice, Part 2

The Christian Sacrifice · Part 2

p. 15PART II. Concerning the Ends and Purpoſes of this Holy Action.

IF the Reader be convinced by what hath been writ, that he is as much bound to do this, as he is to be a Chriſtian, I hope it will have a double effect upon him. Firſt, that he will endeavour to quicken and ſtir up himſelf, to a ſerious and conſtant performance of this duty, by often preſſing theſe conſiderations hard upon his heart. Secondly, that he will be very deſirous to underſtand the full meaning, end, and uſe of this holy Action; that ſo he may reap the profit which is therein deſigned to him. He muſt ſtifle his Conſcience, or elſe it will move him to the Former: and the more reſolved he is in that, the more ſolicitous he will be about the other. Leaving him therefore to attend to the voice of his own awakned mind; I ſhall give him no further encitements to this duty, than will ariſe from what I am now going to ſay about the Nature of it: From whence he may draw a great many Arguments, to perſwade him to be ready p. 16prepared to this, as well as every other good Work.

IFirſt then, the very words of the Inſtitution of this Sacrament, and the whole diſcourſe of S. Paul about it, prove that it is to be conſidered as a Divine Feaſt which our Lord hath appointed in commemoration of himſelf. That it is to be lookt upon as a Feaſt or repaſt provided for us, the Bread and Wine, the eating and drinking ſufficiently declare. But it is more fully expreſſed in the names of Breaking bread, and of the Supper of the Lord, which are given to this Action. And as it is expreſly ordained, to be in remembrance of our Bleſſed Lord, ſo (I think it not amiſs to add) it was no unuſual thing in the world to inſtitute Feaſts and entertainments to preſerve the memory of famous Perſons. It is recorded by Athenaeus, **L. 5. Deipnoſoph. cap. 1. foreign, &c.that there were ſuch ſet meetings of ſeveral ſects of Philoſophers in Athens to commemorate their Founder. Some on a certain day celebrated the memory of Diogenes, others of Antipater, others of Panaetius. And the great Philoſopher Theophraſtus left a ſum of money at his death for ſuch a meeting: not that they might there debauch themſelves, as his words are, but manage their p. 17diſcourſes ſoberly and learnedly in that Compotation. So the Greeks called their Feaſts, which took their denomination from the Wine, as among the Hebrews they took their name, from the Bread **Gen. 43.25. They heard they ſhould eat bread, i. e. dine with Joſeph: and v. 31. he ſaid, ſet on Bread.Gen 43:25. And ſo Conſtantine, I remember, calls the Chriſtian Feaſts in Memory of the Martyrs‖‖foreign, Orat. ad Sanct. coetum. cap. 12., where the Poor were comforted, and thoſe that had loſt their eſtates mercifully relieved. At theſe moſt ſober Tables they diſcourſed of their memorable ſayings, their worthy actions, their patient ſufferings: and rehearſing the Hiſtory of their life and death excited themſelves to tread in their ſteps. For this, as Germanicus ſaid excellently on his death-bed,**Quae voluerit Meminiſſe, quae ma… dave…t exequ…, Tac. l. 2. Annal, is the principal part of Friendſhip; not to follow the dead with tears, but to remember his Will, and to execute his Commands. Which is the general deſign, I make no doubt, of this moſt holy Feaſt: where we meet to preſerve an eternal Memory of our glorious Redeemer, and to fix more deeply in our minds, all that he did and ſuffered for us; that thereby we may be diſpoſed with the greater chearfulneſs to perform his Will, and obey his Precepts. For this end I find‖‖Ca…. ex Moſara…. …atur… Exerc. 16. n. 38. that the Gothick Churches (which long continued in Spain) having comprehended the Hiſtory of our Saviour p. 18under theſe nine words [Incarnation, Nativity, Circumciſion, Appearance, Paſſion, Death, Reſurrection, Glory, Kingdom,] were wont to divide the holy Bread in the Sacrament into juſt ſo many parts: on which they impoſed thoſe nine names. Whereby they have let us know what their conceptions were of this Action; and that they thought the Breaking, giving and receiving of that Bread, was to commemorate and more ſtrongly imprint on their minds, the whole Hiſtory of our Lord Jeſus. Which we are not to reflect upon in an idle and ineffectual manner, but with ſuch paſſions as we feel, when we think of the ſweet converſation, the good offices, and the ſolemn departure of the deareſt Friend that we ever had. Whom no good natur'd man can ſeriouſly call to mind, without Love, Delight, Gratitude, and a great forwardneſs to fulfil his Will and Teſtament, and to follow his admired example.

Now that we may be made able to do ſo, in reſpect to our Lord Chriſt, he is pleaſed to ſet before us this Holy Food; which the Chriſtian Church hath always lookt upon, as a Spiritual nouriſhment, to ſtrengthen and encreaſe in us all goodneſs. And for that purpoſe we are to addreſs our p. 19ſelves to the Table of our Lord, that by affectionate meditation on his condiſcending kindneſs in becoming a Man for our ſakes, and by laying to heart the whole ſtory of his wonderful Love from his Birth to his Grave; and fixing our eyes on the glorious hopes he hath given us by riſing again from the dead, and aſcending to the Throne of God; we may feel a greater ſtrength derived to us from him, enabling us to our ſeveral duties, and be enlivened to a greater freedom and chearfulneſs in denying all our own appetites and deſires, and ſubmitting them to the Will of Chriſt. Say therefore to your ſelves before you come thither, ſome ſuch words as theſe;

We are invited to a Feaſt: our moſt Gracious Lord is the Maſter of it: yea, He himſelf is the cheer that is provided for us. With what Humility, with what thankfulneſs ought we to accept of his invitation! Let us fit up our ſelves and make our ſouls ready, to appear before him in as holy and becoming a manner as we are able. Let us go with ſuch joy, as if we were called to the richeſt entertainment in the world. Let our Meditation of him be ſweet: and let us be glad in the Lord **Pſal. 104.4. Iſa. 63.7. Pſa. 45.17.Ps 104:4Isa 63:7Ps 45:17. Let us mention the p. 20loving kindneſs of the Lord, according to all that the Lord hath beſtowed on us. And let us make his name to be remembred in all generations. Let us reſolve to feed on him in our hearts by Faith with Thanksgiving, as his Miniſter exhorts us: to ruminate ſo long upon his love till we feel our hearts burn with love to him. Let us meditate on his holy life, his bitter paſſion, his bloody and ſhameful death, his glorious Reſurrection and Aſcention, his Power and Authority at Gods right hand, the great benefits we juſtly expect from thence, and the pretious promiſes he hath by theſe means ſealed to us: till we feel all the powers of our ſouls quickned and ſtirred up with a mighty heat and zeal to do the will of our ever bleſſed Redeemer: even a new life and ſpirit coming into us, and making us Strong in the Lord, and in the power of his might.

Which vertue we ſhall certainly find flowing into us, and ſpreading it ſelf through our hearts; if we believe, and enter into a ſerious conſideration of the more particular intention and deſign of this holy Feaſt: whoſe general meaning I have briefly deſcribed.

IIHaving ſurveyed therefore in your p. 21thoughts the whole Goſpel of our Saviour Chriſt, I ſhall proceed to ſhew you, on what you are more principally to faſten them. You muſt not conſider this holy Action only as a Feaſt in remembrance of him; but as a Feaſt upon a Sacrifice, wherein you are more particularly, to commemorate his Death.

Our bleſſed Lord, the High-Prieſt of our profeſſion, was pleaſed himſelf to be offered upon the croſs; where he gave himſelf for us an offering and a Sacrifice to God, for a ſweet ſmelling ſavour. Epheſ. 5.2. A kindneſs that, as it ought never to be forgotten ſo it, ought to be mentioned with the higheſt and devouteſt praiſes. And therefore after the manner of thoſe Feaſts among the Jews, and Gentiles too) in which the people had ſome portion of the Sacrifice to entertain themſelves and their friends withal; he makes us pertakers of the Sacrifice which he made to God, by admitting us in theſe repreſentations of his body and blood, to feaſt upon it. Which Action is a grateful commemoration of his death to his everlaſting praiſe and glory. Therein we ſet forth that Sacrifice of his for us; and ſignifie the thankful ſenſe we have of his love, and our high eſteem of p. 22thoſe benefits which his bloody Death hath purchaſed to us. This we learn, firſt, from thoſe words of our Lord and his Apoſtle S. Paul which teach us to do this in remembrance of him. Which phraſe doth not ſignifie our calling him to mind, but our making mention of his dying love with due praiſes and acknowledgments: which is beſt expreſſed by the word Commemorate. We declare by doing this, that we indeed bear that remarkable teſtimony of his kindneſs, in the remembrance of a thankful heart; and will endeavour to make it be remembred in the ſucceeding generation. That this is the meaning appears more fully from a ſecond expreſſion of S. Paul's 1 Cor. 11.26. where he ſaith as often as they did this, they ſhewed forth the Lords death, till he came. We declare and publiſh by this Action his bloody Death. We proclaim, and abundantly utter the memory of his great goodneſs: which he would have made known to all, by this ſolemn Feaſt, till his ſecond appearing. This is the import of that word ſhew forth: only it carries this further notion in it (as appears by the uſe of it in the Pſalms **Pſ. 106. …. Pſ. 145.4, 5, 6, 7.Ps 106Ps 145:4Ps 145:5Ps 145:6Ps 145:7.) That we hereby publiſh his mighty Acts with praiſe; extol and magnifie his marvellous love; and celebrate the Memory of thoſe divine p. 23benefits he hath obtained for us: with a deſire that they may be acknowledged in the ſame manner to the Worlds end.

And here now we may conſider that this Commemoration and ſhewing forth looks two ways: towards men and towards God.

Firſt, We ſhew it forth and tell it to the world. We openly declare to all thoſe that ſee or know what we do, that the Son of God dyed for the Children of men: that he freely gave his body to be broken and his blood to be ſhed for our redemption. We proclaim Jeſus to be the Lamb of God, that takes away the ſins of the World: and ſhew how God hath commended his love to us, in that, while we were ſinners, he gave his only begotten Son for us that we might live through him. In this riches of his grace we make our boaſt; and glory a great deal more, than if we poſſeſſed the Treaſures of the whole Earth.

Secondly, And then we Commemorate alſo and ſhew forth his Death unto God the Father. We ſet before him this free-will Offering of Jeſus as a ſufficient Sacrifice for the ſins of the whole world. We magnifie his bounty in this invaluable bleſſing: and make mention of this which his Son p. 24hath ſuffered for us, as a compleat ſatisfaction for all our offences againſt him.

We muſt approach therefore to the Table of the Lord with affectionate acknowledgments of his infinite goodneſs: extolling and praiſing his merciful kindneſs in beſtowing on us ſo great a gift: profeſſing we will never forget the tender love of our Lord, who laid down his life for us: and beſeeching the Father of Mercies to receive us into his grace and favour; for the ſake of his dear Son, whoſe Death we ſhew unto him. We ſhould reſolve to expreſs the ſenſe of our hearts in ſome ſuch words as theſe.Pſal. 92.1, 2, 3.Ps 92:1Ps 92:2Ps 92:3 It is a good thing to give thanks unto the Lord, and to ſing praiſes unto thy name, O thou moſt high. To ſhew forth thy loving kindneſs in the morning, and thy faithfulneſs every night. For thou, Lord, haſt made me glad through thy work: I will triumph in the works of thy hand.66.16.86.13. Come and hear, all ye people, I will declare what the Lord hath done for our Souls. For great is his mercy towards us: and he hath delivered our ſouls from the loweſt hell. Glorious things are ſpoken of thee,John 1.14, 29. Col…ſſ. 1.15. Joh. ….12.John 1:14John 1:29 O Jeſus, thou lover of Souls: The word made fleſh; the Image of the inviſible God; the light of the world; the Lamb of p. 25God that takes away its ſin; the firſt begotten from the dead; the heir of all things;Rev. 1.5.Rev 1:5 the Prince of the Kings of the Earth;Heb. 1.3. Heb. 8.1.9.24.7 25.Heb 1:3Heb 8:1Heb 8:9Heb 8:24Heb 8:7 an high Prieſt who is ſet down on the right hand of the Throne of the Majeſty in the Heavens: who appears in the preſence of God, and lives for ever to make interceſſion for us.Pſal. 89.6.Ps 89:6 Who in the Heaven can be compared to the Lord! who among the ſons of the mighty can be likened to the Lord? For thou Lord art highly exalted: thou art exalted far above all Gods.9….9.

In this moſt powerful name, O Father Almighty, we humbly caſt down our ſelves before the Throne of thy Glory. Give us leave to mention before thee the Death of him, who ſaid, behold I come to do thy will, O God. Behold, O Lord, the bleeding wounds of thy well-beloved; in whom, thou haſt teſtified by a voice from Heaven that, thou art well pleaſed. Remember how his Body was broken for us, and his Blood poured out. In him we believe thou art perfectly ſatisfied: and therefore are bold to hope that thou art reconciled to us on that account. O hear his dying groans: regard his Agony and Bloody ſweat: by his Croſs and Paſſion let our ſins be blotted out: and by his glorious Reſurrection and Aſcenſion let us feel every evil p. 26affection and luſt perfectly killed and crucified. We have nothing to plead, if he have not done enough, and fulfilled all thy will. But ſince he hath laid down his life in obedience to thee; O let us, by vertue of that voluntary Sacrifice which now we repreſent before thee, obtain thy mercy and grace. We cannot be content to loſe our ſhare in ſo great a Love. And ſince thou haſt bid us to Commemorate it; we hope we ſhall as certainly pertake of it, as we do of this Feaſt, to which thou haſt invited us.Pſ. 79.13.145.1, 2.Ps 79:13Ps 79:145Ps 79:1Ps 79:2 So we thy people and ſheep of thy paſture will give thee thanks for ever. We will ſhew forth thy praiſe from generation to generation. We will extol thee, our God, O King; we will bleſs thy name for ever and ever. Every day will we bleſs thee, and will praiſe thy name for ever and ever.

In ſuch Meditations as theſe when we ſhew forth the ineſtimable value of Chriſts Sacrifice, we do, as it were, offer it unto God: or rather make before him a commemoration of his Offering. And in this ſenſe the Ancient Chriſtians did call this Sacrament, a Sacrifice: and every Chriſtian they lookt upon as a Prieſt and a Sacrificer, when he came to the Table of the p. 27Lord. Becauſe Chriſt not only bad his Apoſtles do this in remembrance of him; but S. Paul requires every one of us to do the ſame, and to ſhew forth his Death till he come. There is none mentions this Sacrifice more frequently than S. Chryſoſtome: but to explain himſelf; after he had ſaid, [we do not make another Sacrifice, as the high Prieſts of old, but always the very ſame] he adds; or rather we make a Commemoration of a Sacrifice **foreign, in Heb. 10. p. 523. edic. Savil.Heb 10. And in the very ſame manner Euſebius writes in his firſt Book of his Evangelical Demonſtration. Chriſtians cannot think fit, ſaith he, to return back again to the firſt and weak Elements (he means the Moſaical Sacrifices) which were but Symbols and Images; not the Truth it ſelf:‖‖foreign, &c. cap. 10. p. 37. ſince they celebrate every day the Commemoration of his Body and Blood; and are made worthy of a better Sacrifice and miniſtery, than the Ancients were. And a little after, ſpeaking of Chriſts wonderful oblation, and moſt pretious bloody Sacrifice to the Father, he adds, that he delivered alſo to us a Remembrance, inſtead of a Sacrifice, to offer up continually unto God **foreign p. 38.. By which words it is manifeſt he took the Remembrance or Commemoration of Chriſts death, to be that Sacrifice which we make to God. And again he p. 28ſaith in the very next page: to celebrate the remembrance or commemoration of that Sacrifice upon the Table, by the Symbols (or repreſentations) both of his Body and ſaving Blood, we have received, according to the ordinances of the New Teſtament. Hither he applies thoſe places out of the Pſalms, offer to God Thanksgiving. Let the lifting up of our hands be as an evening Sacrifice. The Sacrifices of God are a contrite Spirit, &c. So that they thought of no other Sacrifice, in thoſe days, but that of praiſe and Thanksgiving; together with the offering of our ſelves, our Souls and bodies to be a reaſonable, holy and lively Sacrifice unto him: as it is admirably expreſſed in our Communion Service**Prayer after all have Communicated.. With which the Author now mentioned perfectly agrees, and delivers his mind almoſt in the ſame words. We Sacrifice ‖‖foreign, &c. Ib. pag. 40., ſaith he, a divine, venerable and moſt holy Sacrifice. We Sacrifice after a new manner, according to the New Teſtament, a pure Sacrifice, &c. we both Sacrifice, and offer Incenſe too. Celebrating the remembrance of that great Sacrifice, according to the Myſteries delivered by him to us: and offering Thanksgiving for our Salvation by godly Hymns and Prayers to God: conſecrating our ſelves alſo wholly to him, and to p. 29our high Prieſt, the word; devoting to him both our Souls and Bodies. It would be eaſy to add much more to the ſame purpoſe: but this is ſufficient to ſhew, what the Sacrifice is which we make when we do this, and that our Church now doth that, which the Ancient did. By feaſting upon this Sacrifice, we not only commemorate that oblation of himſelf, with the Sacrifice of Praiſe and Thankſgiving, but likewiſe offer up our ſelves to him to be intirely his. As will appear more fully in the next conſideration: which is this

By this Action we make a ſolemn Profeſſion IIIof the Chriſtian Religion, and declare our ſelves to be the Diſciples and followers of Jeſus, to whom we joyn our ſelves in fellowſhip. So much is the rational conſequence of what hath been ſaid. For by eating of the Sacrifices offered at the Altar, both Jews and Gentiles profeſſed themſelves to be the Worſhippers and Servants of that God, to whom the oblation was made. And ſecondly, it may be rationally drawn from that diſcourſe of our Saviours with the Jews, in the Sixth of S. Johns Goſpel. Where eating his fleſh and drinking his blood, v. 51, 53, 54, &c. ſignify nothing p. 30elſe but believing**See v. 29 35.47. the word and keeping the Precepts which Chriſt publiſhed in our fleſh, and ſealed with his Blood. This is honeſtly acknowledged by a Learned Perſon in the Church of Rome: who gives the ſenſe of thoſe verſes in theſe two lines. They are nouriſhed with the fleſh of Chriſt to eternal life, who keep the ſayings of Chriſt incarnate ‖‖Carne Chriſti nutriuntur in vitam aeternam qui Sermones Chriſti incarnati ſervant, Rigaltius in Cypr. Epiſt. 1.. Which he expreſſes more largely in another place. The words of eternal life which Peter acknowledged our Saviour had, are the Commands, ſaith he, which he gave when he was in Fleſh among men. For therefore he was made Fleſh, that in the Fleſh or Body of man, he might procure their Salvation, and form them to eternal life. Therefore the words which Chriſt ſpake in fleſh, the Goſpel of Chriſt, is the fleſh of Chriſt. Theſe words, this fleſh, this meat Chriſt would have us eat, ruminate and digeſt, that being nouriſhed thereby, we may profit to eternal life **Idem in Epiſt. 55. Annot. a.. Thus S. Peter underſtood our Lord, when he anſwered at the end of that diſcourſe to his Queſtion [will ye go away?] To whom ſhould we go? thou haſt the words of eternal life, v. 68. And thus Chriſt explains himſelf, v. 63. where he ſaith his diſcourſe was not to be underſtood ſo groſly as the Jews apprehended it; but in a more ſpiritual p. 31and divine manner. His meaning was to be conceived as if he had ſaid, unleſs you really receive me, notwithſtanding my being crucified, as God ſpeaking to you in fleſh; and ſo conform your ſelves to my Doctrine, you cannot be ſaved. And indeed this eating and drinking which now he call'd them unto, could be nothing elſe, but receiving him and his Doctrine; for the Sacrament of his Body and Blood was not yet inſtituted. But when it was; then, I make account, they who did eat of this Bread and drink of this Cup in Commemoration of Chriſt, were to look upon it as a devout Profeſſion of that Faith in him and Obedience to him, without which we cannot inherit eternal life. We declare by this Action the intire aſſent of our minds to the Truth of all that he preached, when he was in our fleſh: and the unfeigned conſent of our Wills to be ordered and governed according to it. Hence, perhaps, it was that this Action came to be called the Sacrament, which was the ancient name for our whole Religion**As may be ſeen in S. Cyprian Lactan…ius &c. in innumerable places., becauſe here we make the moſt ſolemn Profeſſion of the Chriſtian Religion, as the Jews did of the Moſaical; when they did eat before God of the Sacrifices offered on his Altar. Thus much I am ſure of (in the third place) p. 32that the whole diſcourſe of S. Paul is to this ſenſe; when he calls the Cup of bleſſing which we bleſs, the Communion of the Blood of Chriſt; and the Bread which we break, the Communion of the body of Chriſt. 1 Cor. 10.16. That is, an Holy Action whereby we declare our Society and fellowſhip with Chriſt; and that we are of his Religion, in oppoſition to all others. Which we ſhall eaſily diſcern to be the Apoſtles meaning, if we take but the pains to conſider what it is that he goes about to prove in thoſe eight verſes [from v. 14. to 22.] It is nothing but this: That if they did Communicate with Chriſt in the Cup of Bleſſing and Breaking of Bread, then they muſt flee from all Idolatrous Services and not pertake in them. The conſequence, ſaith he, is manifeſt to any underſtanding perſon, as I take you to be. For to Communicate with him in that manner, is as much as to acknowledg Jeſus only to be the Lord; to honour and worſhip him; to profeſs that you belong to him; and to joyn your ſelves in fellowſhip with him. Which he proves, firſt, from the intention of the Feaſts upon the Jewiſh Sacrifices; of which whoſoever did eat, he thereby became of that Religion, and profeſſed to worſhip that God at whoſe Altar (which p. 33Malachi calls his Table. Mal. 1.7.) that meat was offered in honour of him. And ſecondly, from the Religious Feaſts among the Gentiles; whoſe Sacrifices being offered to Daemons, whoſoever did eat of them, thereby he made an acknowledgment of their Deity; and that he was one of their Servants and Worſhippers. Which inſtances carry in them this general reaſon; that the eating continually of any ones meat, ſignifies us to be of his Family; or his Friends and familiar acquaintance: and ſo this Religious eating at their Tables and of their meat, was a token and a declaration of Friendſhip and Society with God or with Daemons: and by conſequence this muſt be the meaning of our pertaking of the Table of the Lord. From which premiſſes the Apoſtle concluds with the greateſt force of reaſon, that all thoſe who made this profeſſion of being Members of Chriſts Body, and belonging to the Chriſtian Society or Corporation, (v. 17.) by pertaking of Chriſts Table, and eating of his Meat; muſt have nothing to do with the Tables of Daemons. For this would be to jumble the moſt contrary and inconſiſtent things together: to worſhip God, and Baal too: to be the ſervants of Chriſt, and the ſervants of the Devil. Whereas, p. 34in truth, by honouring them in eating of their Sacrifices, they did, in effect, renounce Chriſt. And by Communicating with Chriſt, at his Table, they did re-renounce them. For he came to deſtroy the works of the devil, 1 Joh. 3.8. and Idolatry in the firſt place: wherein that worſhip and ſervice was paid to the devil, which was due to God alone.

You muſt addreſs your ſelves then to the Table of the Lord, as the friends of Jeſus Chriſt; on purpoſe to profeſs that you believe on him, and are of his Religion, and mean to cleave unto him and obey him; renouncing all other Maſters for ever. Say in your hearts; O Bleſſed Jeſus, I acknowledge thee to be the Lord; Thou art the only begotten of the Father full of grace and truth. Joh. 1.14.John 1:1414.16.Thou only art the Way, the Truth, and the Life. I humbly adore thee; and here devote my ſelf everlaſtingly to thee. I believe thy bleſſed Goſpel: I own thy ſupreme Authority: and ſubmit my ſelf to thy Soveraign Commands. Truly I am thy ſervant, I am thy ſervant. I look for all bleſſings through thy hands alone: who haſt all power in Heaven and in Earth. Let it be unto thy ſervant, according to p. 35thy word. Yea deal with me, according as I unfeignedly acknowledg thee, and heartily joyn my ſelf in fellowſhip with thee, to be thy Diſciple and follower for ever. I give thee poſſeſſion of my heart intirely. Do there what thou pleaſeſt. Be the ſole governor and diſpoſer of all my thoughts, words, deſires and actions.Pſalm 119.128.Ps 119:128 I eſteem all thy precepts concerning all things to be right; and I hate every falſe way.

And according to our Sincerity in this devoting of our ſelves to him, we ſhall find the powerful communication of his good ſpirit to us, to unite us cloſer to himſelf. When this outward action declares the inward devotion of our hearts, to knit themſelves to him, and to become one ſpirit with him; without all doubt he will make us feel that he dwells in us by the power of his Spirit, to enliven, help and ſtrenghthen us in a Chriſtian courſe of life. For this Communion is mutual; and the word properly ſignifies a Participation of ſomething from him, by our joyning our ſelves to him. We dwell in Chriſt, and Chriſt in us: we are made one with Chriſt and Chriſt with us (as the words are in our Communion Service) and ſo may expect p. 36all thoſe graces and favours which he hath received from God, to impart to faithful ſouls: perticularly it is a pledge of his Divine preſence with us, and that he will ſend his heavenly influences into our hearts. Being knit and joyned to him as Members of his Body, we may be aſſured he will take care of us, as our Head. He ingages himſelf to guide, quicken, refreſh, powerfully move and aſſiſt us in all well doing. This we may humbly wait for by vertue of our Union with him. As the evil ſpirit wrought in the children of diſobedience, who were joyned to devils, by eating of their meat: ſo will the Spirit of grace work in thoſe that obey our Lord; being joyned to him by pertaking of his holy Table. And for that end we may come to it, that being knit ſtill faſter to him, we may have a more abundant communication of his holy ſpirit to us. We may entreat him to be a conſtant Friend to us, to make his abode with us; ſo that we may evermore dwell in him and he in us. He will ſay, Amen, to it as well as we; if in the uprightneſs of our hearts, we perform this holy Action: the meaning of which I ſhall ſtill further declare.

IVIt is eaſy to gather from what hath been p. 37ſaid, that by pertaking of this Feaſt; we make ſuch a profeſſion of Chriſtianity and ſubjection to the Lord Jeſus, as to engage our ſelves hereby in a mutual Covenant with him. So much I told you at the beginning; that Sacraments are outward Rites and Solemnities, to expreſs our conſent to the new Covenant: and whereby we ſignifie our ſetled purpoſe, and ingage our faith, to perform the duties of Chriſtians; as ever we expect that Chriſt Jeſus ſhould be a Saviour to us. But this Sacrament of the Lords Supper is more particularly deſigned for that end: that by often doing this, we may, with repeated proteſtations of our fidelity, renew our Baptiſmal Vow and Covenant wherein we ſtand ingaged: and in the moſt ſacred manner addict and devote our ſelves again and again, to that Service which we promiſed, when we entred into Chriſts Religion.

It is well known that eating and drinking together, was ever reputed a token of friendſhip and brotherly accord, between thoſe perſons who conſent to ſuch a meeting. But this was more notorious when there was a Feaſt made on purpoſe to expreſs this Friendſhip: For this amounted to a Covenant, and thereby they entred p. 38into a league, to be at peace and Unity among themſelves. Thus you read that King Abimilech and his Courtiers came to Iſaac and ſaid (Gen. 26.28, 29.) Let us make a Covenant with thee; that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, &c. And then it follows immediately (v. 30.) that he made them a Feaſt, and they did eat and drink. That is, he entred with them, according to their deſire, into a league of love and friendſhip, by making this ſolemn entertainment for them. But then, it is farther to be noted that, when this Feaſt was upon a Sacrifice, and they eat and drank of what had been offered to God; it was ſtill a more ſacred way of covenanting and making compacts one with another. So when Laban deſired Jacob, in theſe words (Gen. 31.44.) come now, let us make a Covenant, I and thou; and let it be for a witneſs between me and thee: we are told that this was the manner of it, v. 54. Then Jacob offered Sacrifice upon the mount, and called his Brethren to eat bread; and they did eat bread, and tarried all night in the mount: that is, they remained together in one and the ſame place, as thoſe that had now no emnity nor ſuſpition of each other (though they had been at difference before) p. 39after they had covenanted to be Friends, by eating all of the ſame Sacrifice. By this it is apparent, that it was then a common cuſtom among the ſeveral Nations of the Earth, to make contracts and agreements together, by eating and drinking, eſpecially upon a Sacrifice. Which continued, I might ſhew you, in after Ages among the Gentiles, as well as Jewes. But I ſhall only mention one memorable inſtance, which we find in Quintius Curtius: who tells us, that when Alexander was ſo ſurpriſed with the beauty of Roxane, that he preſently determined to make her his wife: he commanded Bread to be brought, after his Country faſhion. For ſetting Bread before them was the moſt ſacred pledg of Conjugal love among the Macedonians; which being divided with a Sword, each party taſted of **H…c erat apud Macedones ſanctiſſimum co…untium pignus; quem diviſum gladio, uterque libabat, Lib. 8. cap. 4..

All that need be added to this is, that there was an Oath frequently accompanied theſe holy Covenants; which could never be more ſolemnly made, than when they were in the preſence of God, at theſe Feaſts upon his Sacrifices. You have examples of it in the ſtories already mention'd. p. 40Abimelech not only deſired to make a Covenant with Iſaac; but ſaid let there now be an Oath betwixt us. And accordingly you read after they had feaſted, they confirmed the Covenant thereby made, by ſwearing one to another, early the next morning, Gen. 26.31. This was a ſign they intended to continue friends; and had not made that league in a fit of kindneſs, when their hearts were warm with good chear, but ſeriouſly and deliberately before Almighty God. Juſt ſo you find it in the Hiſtory of Jacob and Laban: only the Oath there went before the Sacrifice and the Feaſt. And the conſequence of this diſcourſe is this: that when the Jews therefore, did eat of the Sacrifices of Thankſgiving, which was Gods meat; being offered or ſet on his Altar or Table: they did expreſs thereby that they were in Covenant with God. Their feaſting with him in that manner, was a declaration of peace and friendſhip with him: and they bound themſelves to keep the whole Covenant made with their Fathers; which every time they came to his Altar, was renewed and confirmed. And this we are to conceive is the meaning likewiſe, of our eating and drinking of this Bread and of this Cup at the Table of our Lord. p. 41Our pertaking of his Sacrifice, is an open declaration that we continue ſtedfaſt in the New Covenant, that he hath made with us, and we with him: which hereby we renew and ratify. It is an engaging of our faith again to him; that we will remain for ever in his love. A promiſe to keep friendſhip with him, by never ſwerving from that Obedience, which we have vowed to him. We paſs our words to him; that whatſoever ſervice we owe him, ſhall be punctually performed. That all the Articles of the holy Covenant, which we made with him when we were firſt received into his ſociety, ſhall on our part be carefully and duly obſerved. As hereby he ingages himſelf (you ſhall ſee anon) to make us pertakers of all the bleſſings of that Covenant; ſo we engage to perform the duties of it. And accordingly as we acquit our ſelves, and honeſtly ſtand to the terms of our agreement with him, and make it good; ſo we muſt expect, and no otherways, to enjoy the benefits which he hath promiſed to the faithful. If we prove not falſe in this Covenant of God, but in the uprightneſs of our heart keep cloſe to our duty; then, as ſure as we take that Bread and that Cup into our hands, as certain as we taſt them with our mouths, p. 42and receive them into our bodies, will he give us his pardon, grace, and eternal life. And this we do not only Covenant with him to perform; but this Action looks like an Oath which we take, that we will be Chriſts faithful Souldiers and ſervants to our lives end. This is an ancient notion of the word Sacrament, which we now uſe to expreſs this Action by. And thus in Pliny's time they underſtood the meaning of it: for he tells us, as you heard, that Chriſtians bound themſelves at their Aſſemblies, by a Sacrament (or oath) not to commit any wickedneſs. When we come therefore to the Table of the Lord, we ſwear fidelity to him, and vow that we will be ſtedfaſt in our Covenant. We take the Sacrament upon it, as we ordinarily ſpeak, that we will be true to him, and manfully fight under his banners againſt the Devil the world and the fleſh. And here I cannot but remember what Joſephus **L. 2. de bello Jud. cap. 7. foreign.Judg 7writes concerning the Eſſens (a ſect among the Jews) who would not admit any to their Communion nor eat with them, before they had taken certain Horrible Oaths, that they would worſhip God, and obſerve all the rules of Juſtice towards men. But can there be any more dreadful than this, whereby we keep our Communion with p. 43Chriſt? Is it not a moſt terrible thing to ſwear fidelity to our Lord, by laying our hands, as it were, upon his Body and Blood; nay eating and drinking that which repreſents him to us? This lays the moſt powerful engagement on us, and binds us in the ſtrongeſt reſolutions to be conſtant, hearty and zealous in our Chriſtian Profeſſion of Faith and Obedience to him: without which we draw upon our ſelves the greateſt miſchiefs imaginable. For I muſt obſerve once more; that this made it ſuch a perillous thing to eat and drink unworthily, and brought ſuch judgments on the Corinthians (1 Cor. 11.29, 30.) becauſe in all Covenants made in the preſence of God and with appeals to him, there is neceſſarily underſtood, though it be not expreſſed, an imprecation of divine vengeance, if we do not keep them. There is nothing more eaſy to be obſerved in the Leagues among the Greeks, which were confirmed by Oath, than ſuch words as theſe.**foreign, &c. v. Seld. L. 2. de S… nedr. cap. 11. n. 3. I wiſh perdition to my ſelf and my houſe, if I tranſgreſs any of thoſe things which I have agreed unto: as I hope for all good things if I keep them inviolable. And if they did not uſe ſuch formal words; yet it was the ſenſe of all Nations, that having Covenanted in Gods preſence and made p. 44him a witneſs of their action; his wrath was to be expected againſt the unfaithful: which they had burthened themſelves withal. And therefore ſeeing here we do in ſuch a ſacred manner vow to God that we will be at peace with him and obſerve the Laws of our bleſſed Saviour; we muſt remember that we load our ſelves with Curſes and expoſe our ſelves to the Almighty's diſpleaſure, if we do not faithfully ſtudy to make good our word. A conſideration that ought not to deter and affright us from this holy Communion, but only make us more ſerious in it, and diligently to frequent it: if we intend to be good Chriſtians, and expect to enter into the bleſſed ſociety of our Saviour in Heaven. It ſhews us the great neceſſity of obeying this Command of our Lord; becauſe of the ſecurity we hereby give him, that all the reſt of his Commands ſhall be better obſerved; if we carefully obſerve this. For who can live always in the midſt of meditations of our Saviours Love, and not be ſenſibly moved to love him above all things? who can be ever thinking of his Obedience to the death, and yet himſelf be diſobedient? who can indure to loſe ſuch bleſſings, as he ſaith the blood of Chriſt was the price of? How is it poſſible that we ſhould continually p. 45remember him, and yet quite forget our duty to him? with what face can a man plead his Sacrifice, and not himſelf be wholly offered to him? what an intolerable hypocriſie is it, to be continually profeſſing our ſelves Chriſtians and acknowledging him to be our Lord; if we will not be governed by him, and live in ſubjection to his Commands? Nay more than that, what deſperate profaneneſs is it, to promiſe, Covenant and Vow to be his ſervants; and to make no Conſcience how we behave our ſelves towards our Lord and Maſter? certainly, the ſerious performance of this Action muſt needs produce other effects, and be of mighty force to make us thoroughly good. And therefore can be neglected by none that underſtand it; but thoſe who are unwilling to be tyed to their duty: and are afraid to be ingaged to uſe their beſt diligence, to keep the Commands of Chriſt. And what ſuch perſons think of themſelves I cannot tell. It is like they put away all ſober thoughts of other matters, as they thruſt by the thoughts of this. But it is certain they are in a moſt dangerous condition. They have broken their Baptiſmal vow and Covenant: and they have no mind to repent, amend their lives, and be bound to keep it better hereafter. p. 46They do the works of their Father the Devil, and will not come and renounce them once more; becauſe, they are of opinion, that if they ſhould, they ſhall return to them. Were their hearts right towards God, they would be forward to come and dedicate themſelves anew to him. And they would not out of fear of breaking theſe bonds too, refuſe to renew their Covenant with him: but in hope to be aſſiſted by the Holy Ghoſt, make a ſincere proteſtation of their purpoſes of holy living. And ſuppoſe they ſhould be guilty of any failing afterward; it would only move them to make the more haſt to ſue out their pardon; and to bind themſelves more ſtrictly by renewed vows to their duty: that at laſt by the help of Gods Almighty grace, in the uſe of this and all other means, they might get the maſtery over their ſins, and perform an uniform obedience to Chriſts Commands.

There is a Fable goes among the Romaniſts concerning a Lord in Provence; how that he being extremely ſick and earneſtly deſiring the bleſſed Sacrament, intreated the Prieſt, when he brought it to him, to lay it upon his Breaſt, becauſe he durſt not eat it for fear of vomiting it up. Immediately, ſaith the Legend, his breaſt opened p. 47and receiving into it ſelf the Heavenly food, cloſed its mouth again. The moral of it, if we pleaſe, may be true in every one of us. Did we but come to the Holy Table with fervent deſire and great devotion of Spirit; did we apply our thoughts ſtrongly to meditate on our Saviours wondrous love, and lay our hearts, as I may ſay, to his, to feel how full of affection it was to us, in dying for us: we could not chuſe but ſet our hearts (our Wills I mean) wide open to admit him for our Lord and Governor. Our hearts would leap for joy to entertain ſuch a gracious Maſter: and they would not eaſily open again to any thing elſe, that would rob him of our love, and oppoſe it ſelf to his Commands. We ſhould hate that which tempted us to break our faith with him. The world would ſeem little in our eyes; and we ſhould find all our inordinate affections to it languiſhing and dying; that we might live to him, who dyed for us.

So S. Baſil, I remember, deſcribes the meaning and intention of this Sacrament**L 1. de Baptiſmo cap. ult.. What is the profit, ſaith he, of thoſe words, Do this in remembrance of me? I'le tell you. That eating and drinking we may always remember him that dyed for us and roſe p. 48again, and ſo may be taught neceſſarily to keep before God and his Chriſt that Ordinance delivered by his Apoſtle in theſe words; for the love of Chriſt conſtraineth us; judging this, that if one dyed for all, then were all dead, and he dyed for all, that they who live ſhould not henceforth live to themſelves, but to him that dyed for them and roſe again. He that eateth and drinketh to the indelible memory of Chriſt Jeſus who dyed for us, and roſe again, but doth not fulfil the reaſon of that memory of the Obedience of our Lord even unto death, according to the aforeſaid inſtruction of the Apoſtle [the love of Chriſt conſtraineth us, &c.] hath no profit at all: according to the declaration of our Lord, who ſaith, that the fleſh profiteth nothing. He adds a great deal more to the ſame purpoſe; and repeats it over again in fewer words in another place (if the Book**foreign cap. 3. Reg. 21.1 Kgs 21 be his) The reaſon of eating the Body and drinking the Blood of Chriſt, is for a Commemoration of his Obedience unto death, that they who live ſhould not henceforth live to themſelves, but to him that dyed and roſe again.

Let us always then have this in our mind, when we are making our ſelves ready for this holy feaſt, that we are going to conſecrate p. 49our ſelves again to the obedience of Chriſt unto the death. To renew our proteſtations of friendſhip with him, and confirm the Covenant that is between us. Utterly to diſclaim all emnities and oppoſition to his will: and to profeſs our ſelves heartily his confederates that will never forſake him. In ſhort, to promiſe and vow in the moſt ſacred manner, that we will henceforth live unto him and not to our ſelves: and remain his ſervants in truth and fidelity for ever. Let us ſay to him ſome ſuch words as theſe. Thou O Lord haſt redeemed me by thy own moſt pretious blood. I ſee the wounds thou haſt received for my ſake. I behold how thy holy fleſh was rent and torn for my ſins. O the Agonies, O the pains and ſorrows which thou haſt endured for my ſalvation! I will never willingly grieve thy heart any more. Far be it from me, to pierce thee again, by ſlighting thy Commands. I had rather die, than wound thee by my unkind unfaithfulneſs to thee. Rather had I be torn in pieces my ſelf, than break thy Laws, and violate thy Covenant wherein I am ingag'd. I forſwear all confederacy with thy enemies, and all oppoſition to thy will and pleaſure. I vow moſt ſincerely, that I p. 50will endeavour to live in all good Conſcience towards God and towards all men. So help me God; as I mean to be true and faithful to thee, to my lives end. I have ſworn, Pſal. 119.106, 112, 113, &c.Ps 119:106Ps 119:112Ps 119:113and I will perform it; that I will keep thy righteous judgments. I have inclined my heart to perform thy ſtatutes alway, even unto the end. I hate vain thoughts: but thy law do I love. Depart from me, ye evil doers; for I will keep the Commandments of my God. Hold me up, and I ſhall be ſafe: and I will have reſpect unto thy ſtatutes continually.

VBut the Obedience of Chriſt to the death, which we here remember, puts me in mind to add another conſideration (which we are to have in this Action) that belongs to this, which I have now handled. It is ſuch a Covenant wherein we ſtand engaged, that by doing this, we covenant even to die for him, rather than deny him. We promiſe to be obedient to him, as he was to his Heavenly Father; ſo that if he demand our lives to be laid down to do honour to him, we cannot honeſtly refuſe it. For as we offer the Sacrifice of Praiſe and Thankſgiving, in this Commemoration of him: ſo we offer, I told you, and preſent our ſelves, our Souls and Bodies to God, p. 51to be a lively, holy and acceptable Sacrifice unto him. Now the very life of the Beaſt which was offered in Sacrifice, was given to God; its Blood being ſhed at the Altar. And therefore the compleat meaning of this phraſe, and of this action, of offering our ſelves to be Sacrifices to God, is this: that we part with our ſelves ſo intirely and are ſo abſolutely devoted to him; that it ſhall not be in our power afterward to recal this gift: no, not though we die for it. As the beaſt that was offered to God was no longer the owners; and the Blood, which is the life (ſaith he himſelf) became appropriated wholly to his uſes: ſo the grant we make of our ſelves to God at his Altar is irrevocable: we are no longer our own but his, and cannot reſume our ſelves any more into our own diſpoſal: but if he will have our very life, it muſt be at his ſervice. This was one reaſon, I make no doubt, of receiving the Sacrament ſo oft in the beginning of our Religion; that they might fortifie their holy reſolution of following Chriſt to his Croſs, and dying for the teſtimony of his Truth: to which they expected continually to be called. I have the authority of an holy Martyr (S. Cyprian) for it, who tells us (in his Book upon the Lords Prayer) p. 52that in his Church they Communicated every day: which cuſtom remained till S. Hieromes time at Rome, and in Spain. One great end of it was, that they might be well appointed againſt the aſſaults of their enemies; and have courage, as good Souldiers of Chriſt Jeſus, to march after him, even unto the death. For the ſame perſon, giving an account in one of his letters**Epiſt. 54. Cornelio., why he would receive to the peace of the Church certain perſons that had faln away in time of perſecution (but now bewailed their fault, and reſolved to be more conſtant hereafter:) ſaith, that he ſaw a new ſtorm ariſing, and was aſſured by divine admonitions and tokens, that a more furious conflict would be renewed. And therefore it was neceſſary to receive them into Communion again (whom he exhorts to fight valiantly and play the men) that ſo they might not be left naked and unarmed: but be ſtrengthned by the protection of Chriſts Body and Blood. For ſince the Euchariſt is deſigned for that end, that it may be a defence or ſafeguard to them that receive it, we arm thoſe with the Ammunition of the Lords fulneſs ‖‖Munimento Dominicae Saturitatis., whom we would have to be ſafe from the adverſary. For how can we teach and provoke thoſe to pour out their blood, in the confeſſion of his name, to whom we deny p. 53the blood of Chriſt, when they are about to fight? Or how can we make them fit for the Cup of Martyrdom, if we do not firſt admit them, by a right of Communication, to drink the Cup of the Lord in the Church? He cannot be fit for Martyrdom, who is not armed by the Church for the war. That heart will fail, which by receiving the Euchariſt, is not lifted up and inflamed. By which laſt words, it is clear that the minds of believers were raiſed up by the Euchariſt, and had a holy zeal inkindled in them, to follow Chriſt in ſufferings. The Prieſts who celebrated the Sacrifices of God every day (as he ſpeaks in the ſame Epiſtle) prepared Sacrifices and Victimes to be offered to God.

For remembring the blood of Jeſus, and being touched with a ſenſe of his love to them; they went full of heat and courage: as thoſe who had made a ſworn agreement to ſuffer death valiantly; which Chriſt underwent for their Salvation. And in his next Epiſtle but one, which is an exhortation to Martyrdom, he calls upon the people of Thibaris, to arm their right hand with the ſpiritual ſword, (ſpeaking according to the manner in thoſe days, when they received the Euchariſt into their hand, as we do now, and not into their mouth, as the faſhion is in the preſent Church of Rome) p. 54that they might never ſtretch it forth to Idolatrous ſacrifices: but being mindful of the Euchariſt, that hand which received the body of the Lord, might embrace him and hold him faſt; and receive hereafter the reward of coeleſtial Crowns. The like we read in his Book concerning thoſe that fell away, in a time of ſuffering: when other mens mouths ſanctified with the coeleſtial meat, after the body and blood of the Lord, refuſed to taſte the profane infections and reliques of Idols. I ſhall add no more but the words of another Writer**de Cardinal. operibus Chriſt: Cap. de Coena Dom.; under his name, which are very ſignificant. When we celebrate the Sacrament, ſaith he, we are admoniſhed to ruminate and chew over and over again, the example of our Lord; that his paſſion may be alway in memory; and the puniſhments of death may not terrifie the Heirs of the Crucified: but they may feed and refreſh themſelves, with the joyful ſolemnities of a timely reſurrection. O how excellent is this Cup! How religious is the exceſs of this Drink! by which we are divinely out of our ſelves: and forgetting the things that are behind, reach forward to thoſe that are before. And loſing the ſenſe of this world, and contemning the delights of the purpled rich man; we cleave to the Croſs, and ſuck the blood, and lay our tongues in the wounds of our Redeemer. p. 55They were tranſported, he means, by the thoughts of Chriſts death beyond themſelves, and thought of nothing but dying for him, if he called them to it: preferring his Croſs, which they carried always in their mind, before the greateſt riches and glory in the World.

And with the ſame affections ſhould we be inſpired when we make the ſame Commemoration of him: profeſſing we had rather die than diſhonour him and his religion, by denying them: Vowing our very life to be expended upon his account, if there be occaſion for it. This being a Feaſt as I told you, upon a Sacrifice; we ingage by doing this, that we will become a bloody Sacrifice to him, if his will be that we ſhould be offered up for his ſervice. It being a Communion, participation, or fellowſhip with him; if he will have us to pertake and have fellowſhip with him in his ſufferings; we here expreſs our ſelves to be well contented. We Ʋnite and joyn our ſelves to the Crucified Jeſus; and ſo profeſs that if he will have us bear his Croſs, we will not deny him. Nay we declare that we will glory in nothing ſo much as in the Croſs of Chriſt: that we will rejoyce in tribulation: and think it is p. 56given to us as an honour to ſuffer with him. For a feaſt is a joyful meeting; and therefore our eating and drinking, at this feaſt, ſhews that we will not think he feeds us with gall and wormwood, when we induce any thing for his names ſake: but that he gives us the Wine of joy and gladneſs; when the ſame Cup is put into our hand, which our bleſſed Saviour drank of. This is the very height of Chriſtianity; to which noble pitch we ſhould earneſtly ſtrive, by all means, to arrive. Every drop of our blood ſhould be ready to be poured out, for that Religion, which Chriſt ſealed with his own. And indeed, what better uſe can we make of our life, than to give it for him, from whom we received it, and who gave his life for us? And how much better is it not to live at all, than to live with the mark and brand of cowards and fugitives, from the Prince of life and the Lord of glory? Let us ſay therefore when we come to the Table of the Lord; O how much do we owe thee, moſt bleſſed Redeemer! How great is the price which thou haſt paid for the ranſom of us, miſerable ſinners! Tongue cannot expreſs it, nor thought conceive it. What ſhall I render unto thee for the incomprehenſible benefits thou haſt p. 57beſtowed upon me? I can give thee no leſs than my ſelf; which here I reſign intirely into thy hands. Do thou diſpoſe of me according to thy pleaſure. It is but reaſonable I ſhould follow thee, whitherſoever thou leadeſt me. Though it be to thy Croſs, I refuſe not to obey thy orders. Though I ſhould die with thee, I hope I ſhall not in any wiſe deny thee. For there is no better uſe I can make of my life, than to ſpend it for thee. I eſteem all things but loſs, for the excellence of thy knowledg. I account not my life dear unto my ſelf, Act. 20.24Acts 20:24ſo that I may finiſh my courſe with joy. It is Chriſt that died; yea, rather that is riſen again: who is even at the right hand of God; who alſo makes interceſſion for us. Rom. 8.34, 35, &c.Rom 8:34Rom 8:35Who ſhall ſeparate me from the love of Chriſt? Shall tribulation, or diſtreſs, or perſecution, or famine, or nakedneſs, or peril, or ſword? (as it is written, for thy ſake we are killed all the day long; we are accounted as ſheep for the ſlaughter. Pſal. 44.17, 18.Ps 44:17Ps 44:18) Though all this ſhould come upon me, yet will I not forget thee; nor will I deal falſly in thy Covenant. My heart ſhall not be turned back; neither ſhall my ſteps decline from thy way. Nay in all theſe things, I ſhall be more than a Conqueror, through him that loved me. For I p. 58am perſwaded, that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things preſent, nor things to come. Nor height, nor depth, nor any other creature, ſhall be able to ſeparate me from the love of God which is in Chriſt Jeſus our Lord.

And great reaſon there is, that we ſhould cleave to him to the very death; if we conſider the ineſtimable benefits which he by his death hath purchaſed for us, and by this Commemoration of it confirms unto us. Eſpecially that of remiſſion of ſins through his blood: which he, for his part, covenants to grant us, if we, for our part, be faithful to the death. For

VIWe are not to conſider this Action merely as a Feaſt, or only as a Feaſt upon a Sacrifice: but as a Feaſt upon a Sacrifice for Sin. Wherein we agreeing, as I ſaid, to be his conſtant Diſciples, profeſs our belief that God hath ſet him forth to be a propitiation through faith in his blood: and he gives us a part in that propitiation, and promiſes to be merciful to our unrighteouſneſs, and to remember our ſins and iniquities no more. It was not permitted to the Jews you know, (no not to the Prieſts themſelves) p. 59to taſte of the blood of any Beaſt, that was ſlain in their Sacrifices to God: but it was to be poured out at the foot of the Altar, after ſome part of it had been ſprinkled thereon. And as for the fleſh of the Sacrifice, if it was an offering for ſin, that was to be wholly burnt alſo, and they were not allowed the leaſt portion of it, at any of their Feaſts. This is a priviledg belonging to Chriſtians alone at the Table of the Lord: where they not only eat of the Bread, which repreſents the body or fleſh of Chriſt; but drink of the Cup, which repreſents his Blood. We have an Altar (i. e. a Sacrifice) whereof they had no right to eat that ſerved the Tabernacle: that is,Heb. 13.10.Heb 13:10 which the Jewiſh Prieſts themſelves, who miniſtred at the Altar, could not pertake of. We are admitted to the injoyment of more ſingular priviledges, than they were inveſted withal. As we are pertakers of a better Sacrifice, which is of greater efficacy and vertue, than any of theirs were: ſo God receives us into a nearer familiarity with himſelf; and by ſetting before us not only the body of that Sacrifice which was offered to him, but the blood alſo (which was his own proper food) plainly tells us that he intends to make us pertakers of the higheſt bleſſings; p. 60even of his own joy and happineſs. Of which he gives us ſtrong aſſurance, in that he lets us pertake not only of the blood of the Sacrifice, in this figure and repreſentation: but of the blood of that Sacrifice, which was offered for the ſins of the world. This bids us reſt aſſured of his abundant grace; and not doubt of our acceptance with him, to a participation of his higheſt favour. There is nothing now to hinder it, nor to make us call in queſtion his merciful kindneſs toward us. For we have ſuch a token and pledg of forgiveneſs of our ſins by this Sacrifice; as the ancient people of God had not of the forgivneſs of their offences, by the blood that was offered at Gods Altar. They were not admitted to taſte of that blood, as we are, of the blood of Jeſus: and ſo could not have that boldneſs, and acceſs with confidence to God, which we have through the faith of him.

Luk. 22.20. 1 Cor. 11.25. compared with Mat. 26.28.Luke 22:201 Cor 11:25Matt 26:28This ſeems to be one great ſecret of this Sacrament: as appears from the words of S. Luke and S. Paul, who tell us, that this Cup which we drink of, is the New Covenant in Chriſts blood, which was ſhed for the remiſſion of ſins. We are received by doing this into that gracious Covenant; p. 61which aſſures us of forgiveneſs through his blood. He gives us a right to thoſe benefits (of which that is the firſt) which he obtained by his obedience to the death. Which is the import alſo of the word Communion, uſed by S. Paul to expreſs the effect of this Sacrament; 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? In its full ſignification, that phraſe denotes, not merely our being made of his Society, but our having a Communication of his body and his blood unto us:**So the word foreign is rendred in other places, Gal. 6.6. Phil. 4.15.Gal 6:6Phil 4:15 of which we pertake by eating this bread, and drinking this Cup, in remembrance of his death for the remiſſion of ſin. And ſo we beſeech our merciful Father (in the Prayer of Conſecration which our Church preſcribes) that we receiving theſe his Creatures of bread and wine, according to his Son our Saviours holy inſtitution, in remembrance of his death and Paſſion, may be pertakers of his moſt bleſſed body and blood. For after the bread and wine are deputed by holy prayer to God, to be uſed for a Commemoration of Chriſts death; though they do not ceaſe to be, what they were before, yet they begin to be ſomething which they were p. 62not before this Conſecration. That is, they become now to us, viſible ſigns of an inward and ſpiritual grace: and do not merely figure to us the breaking of Chriſts body and the ſhedding of his blood; but are a pledg of that inward and ſpiritual grace, which they repreſent. What that grace is, we are taught in our Catechiſm; when it tells us that it is, the body and blood of Chriſt, which are verily and indeed received of the faithful in the Lords Supper. That is, they have a real part and portion given them in the death and ſufferings of the Lord Jeſus; whoſe body was broken and blood ſhed, for remiſſion of ſins. They truly and indeed pertake of the vertue of his bloody Sacrifice; whereby he hath obtained an eternal redemption for us. This is the meaning ſure, of pertaking of his body and blood, which are here communicated. Becauſe this bread and wine do not become his body and blood, by ceaſing to be bread and wine: but by tendring them to us, as a ſpiritual grace. Their efficacy therefore and vertue by the divine favour is made ours. All the effects and benefits of his paſſion are imparted to us. In ſhort, there is nothing which the body and blood of Chriſt can be to the ſpirits of men, but by theſe tokens he exhibits it to us, and gives us p. 63an intereſt in it. This is ſpiritually to eat his fleſh and drink his blood; as both our Church and the ancient ſpeak. Our ſouls intertain and feaſt themſelves upon his Sacrifice; being really made pertakers of whatſoever his body and blood can do for them. Which S. Gregory Nazianzen meant, I ſhould think, when he ſaith that theſe oblations are the Communication of the Incarnation of God; and of the ſufferings of God **in his foreign. Tom. 2. Jamb. 15., How doth he communicate to us his Incarnation, but by giving us the fruits and benefits of it? and ſo he communicates to us his broken body and his blood that was ſhed. We pertake of both in the ſame manner. We are admitted to participate of the ſecret of the ſufferings of Chriſt (as he ſpeaks in another place‡‡foreign, Orat. 40..) and by means of this Sacrament are veſted in the merit of them. And thus indeed the bread and wine are changed, not by aboliſhing their ſubſtance but, by turning them to this divine uſe (to which they are deputed by prayer according to Chriſts inſtitution) to tender to us the ſpiritual grace of the body and blood of our Saviour. The principal part of which grace is, remiſſion of ſin. For ſin being done away; death, the fruit of ſin, is aboliſhed: he graciouſly reſtores us to the priviledg of immortality which p. 64we had loſt: and in order to it aſſures us he will not fail to communicate the grace of his holy ſpirit; to aſſiſt and further us in our way to everlaſting bliſs. We may be ſatisfied that he will ſend a living vertue into our ſpirits, to quicken, excite, and ſtrengthen us, to do according to our Vows and ingagements: that ſo we may continue in his love, as he continued in his Fathers love, by keeping his Commandments. For this is the nature and office of all Sacramental pledges, to aſſure us of the good will of God, and of his truth in fulfilling his gracious promiſes. He ingages to be faithful to us by giving them; as we ingage our ſelves to be faithful to him, by receiving them. God bids us believe that we ſhall be accepted in his beloved; nay, he puts us in poſſeſſion of all that which the Goſpel promiſes, and the Sacrifice of Chriſt on the Croſs obtained to us: mercy, grace, and peace: remiſſion of ſin; the power of the Holy Ghoſt, and eternal life.

Thus the prayer of Conſecration runs in the ancient Liturgies: into which though many things are foiſted, ſutable to the conceits of later times, yet they contain ſundry expreſſions of Chriſtian devotion, p. 65worthy of thoſe who are called the Authors of them. Bleſs this Bread and this wine (ſaith that aſcribed to S. Chryſoſtom) make it to be the body and blood of thy Son, &c. that it may be to all that pertake of it, for the waſhing of the Soul, the forgiveneſs of ſin, the communication of the Holy Spirit, &c. And a little after. Make us worthy to pertake of thy heavenly and dreadful myſteries, of this holy and ſpiritual Table, with a pure Conſcience; for the remiſſion of ſin, the pardon of our offences, the communication of the Holy Spirit, the inheriting the Kingdom of Heaven, and confidence before thee; not for judgment or condemnation. In that alſo which goes under the name of S. James (to mention no more) we find theſe words. Be merciful to us, O God, according to thy great mercy, and ſend upon us and upon theſe gifts thy Holy Spirit, that it may ſanctifie and make this bread the holy body of thy Chriſt, and this Cup the pretious blood of thy Chriſt; that they may be to all thoſe who receive them, for the remiſſion of ſin, and for eternal life, the ſanctification of body and ſoul, the bringing forth the fruit of good works, and the eſtabliſhing of thy holy Catholick and Apoſtolick Church which thou haſt founded upon the ROCK OF FAITH; that the gates of p. 66hell may not prevail againſt it, &c. The meaning of which words [make this Bread the Body of thy Chriſt, &c.] are ſo well expounded in the Service of the Roman Church, by the addition only of theſe two words [TO ƲS] as if their forefathers had ſtudied to prevent that groſs conceit, which now they have entertained**Our Writers have ſhewn often enough, that the fancy of tranſubſtantiation is not countenanced by the ſervice of that Church which teaches it.. For the Prayer there concerning the Bread and wine is, that they may become to us the body and blood of thy wel-beloved Son our Lord Jeſus Chriſt. God doth not make them ſo in themſelves, by changing their ſubſtance: but unto us, by their change from the common to this Spiritual uſe. Nor doth the prayer, now mentioned, for the Holy Spirit to come and ſanctifie them, and make them his body to us, &c. ſuggeſt any ſuch thing, as a change of their ſubſtance. For the ancient writers frequently ſay as much concerning the ſanctifying of the Water in Baptiſm, by the holy Spirit: and yet it remains Water ſtill, though it ſerve to the myſtical waſhing away of ſin. So do the bread and wine remain bread and wine, after the ſanctifying of them, and their becoming the body and blood of Chriſt to us. They are both: bread and wine in their ſubſtance: and the body and blood of Chriſt p. 67the Spiritual uſe to which they are appointed. To that uſe when once they are conſecrated, we have no regard at all to the ſubſtance of bread and wine: but only to the body and blood of Chriſt; which by doing this are communicated to our ſouls, in the remiſſion of ſin, the ſanctification of the Spirit, and eternal life. To conclude, what Gregory Nyſſen ſaith concerning Baptiſm**Tom. 2. in Bapt. Chriſti p. 802. [Do not contemn the divine waſhing, nor undervalue it as a common thing, becauſe of the Ʋſe of the Water: for that which it works is great, and there are wonderful effects of it] we may ſay concerning the Supper of the Lord; Bread and Wine are but ſmall things: but in this holy uſe of them they are great, and produce admirable effects. Nay he himſelf immediately mentions this very thing, among others, for an example of the great benefit that may be received from common matters; when they are applied to a divine uſe. This Altar, ſaith he, at which we ſtand is in its Nature but ordinary ſtone; nothing different from thoſe you tread upon: but being dedicated to God …ervice, it is an holy Table, &c. And this bread alſo, is in the beginning but common bread: but when the myſtery hath offered it, then it is called and it is the body p. 68of Chriſt. So the myſtical oyl and ſo the Wine, which are little worth before the bleſſing, after the ſanctification of the Spirit, have another kind of operation. And thus a Prieſt who the other day was a vulgar perſon, being ſeparated by bleſſing, becomes a guide, a Governour, a teacher of piety, &c. And theſe things he doth, without any change at all in his body or form. By theſe examples any man may ſee that he thought, the bread and wine in the Sacrament become the body and blood of Chriſt; with no more change in their ſubſtance, than there is in the water with which we baptize, or in the Prieſt who miniſters there or at the Euchariſt. But that they are called the body and blood of Chriſt in regard of the Uſe to which they are ſanctified; and are his body and blood, in regard of the wonderful effects which are communicated to the faithful in the uſe of them; viz. remiſſion of ſin, and all other benefits of his paſſion.

Now what greater favour can we deſire at Gods hands, than to be admitted to ſuch fellowſhip with him and with his ſon Jeſus Chriſt? what is there of equal power with this, to poſſeſs our hearts with the love of p. 69God? was there ever any ſo treated by him as we are? did the friends of God in ancient time receive ſuch pledges of his grace and favour? were they ever made thus one with him and joyned to him, by pertaking of his Sons body and blood? who would not give up himſelf ſoul and body eternally to him, that thinks of theſe things? who can think he makes a dear purchaſe, if he give his life in exchange for ſuch invaluable bleſſings? we ſhould go to the Table of the Lord and ſay; How excellent is thy loving kindneſs O God! How pretious are thy thoughts towards us, how great is the ſum of them! who would not fear thee? who would not love thee, and glorifie thy name? For thou haſt given us exceeding great and pretious promiſes, 2 Pet. 1.4.2 Pet 1:4that by them we might be pertakers of a divine Nature. Thou haſt ſealed them with the blood of thy Son: and haſt made a new Covenant with us in that blood,Heb. 10.16, 17.Heb 10:16Heb 10:17 to put thy laws in our hearts and write them in our minds; and our ſins and iniquities to remember no more. Thou haſt made him an high Prieſt for ever to make interceſſion for us: and given him power and glory at thy right hand;1 Theſſ. 5.24.1 Thess 5:24 that he may be able to perform all his promiſes. Faithful is he that calleth p. 70us, who alſo will do it. For ever, O Lord, thy word is ſetled in Heaven. Pſal. 119.89, 90.Ps 119:89Ps 119:90Thy faithfulneſs is unto all generations. But thou haſt given likewiſe farther aſſurances of thy mer…y and thy Truth: by entertaining us at thy Table; and making us pertake of that body and blood, which was offered for our ſins. Enough, Enough, O moſt merciful Father! We ſee the love thou beareſt to us. We cannot deſire greater tokens and teſtimonies of it, than theſe thou haſt given us.2 Cor. 1.202 Cor 1:20 All thy promiſes in Chriſt, we believe, are Amen; certain, faithful and true. We know and are ſure,1 John 2.1, 2.1 John 2:11 John 2:2 that we have an Advocate with the Father, Jeſus Chriſt the righteous; and he is a propitiation for our ſins. I will never doubt any more of thy good will towards us: for I taſte and feel that the Lord is gracious.Pſal. 111.4, 5, 9.Ps 111:4Ps 111:5Ps 111:9 The Lord is gracious and full of compaſſion: he will ever be mindful of his Covenant. He hath ſent redemption unto his people, he hath commanded his covenant for ever: Holy and reverend is his Name. Pſal. 103.17, 18.Ps 103:17Ps 103:18The mercy of the Lord, is from everlaſting to everlaſting upon them that fear him. To ſuch as keep his Covenant, and to thoſe that remember his Commandments to do them. I wait therefore for thee O Lord, Pſ. 130.5.Ps 130:5my ſoul doth p. 71wait: and in thy word do I hope. Mine eyes ſhall be ever towards the Lord;Jude 2.Jude 1:2 that Mercy and peace and love may be multiplied unto me: that I may walk in the light as thou, Lord, art in the light; for ſo ſhall we ſtill have fellowſhip one with another, 1 Joh. 1.7.1 John 1:7and the blood of Jeſus Chriſt thy ſon ſhall cleanſe me from all ſin, Amen.

The natural conſequence of what hath VIIbeen ſaid concerning the love of God towards us, in ſending his only begotten Son, that we might live through him, and he might be the propitiation for our ſins; is drawn to our hand by S. John 1 Epiſt. 4.11. Beloved, if God ſo loved us, we ought alſo to love one another. This is ſo certain a fruit of an hearty ſenſe of Gods merciful kindneſs to us, that no man ought to think he loves him, or hath any fellowſhip with him or with his ſon Jeſus, who doth not feel in himſelf an unfeigned affection and readineſs to do good, to all his Chriſtian Brethren. By this we know that we dwell in him, and he in us (which we pray for at the Lords Table) becauſe he hath given us of his ſpirit, v. 13. That is, indued us with his own kind, and gracious Nature and diſpoſition. Of which that we may not fail to be pertakers, he hath ordained p. 72this Sacrament to be a bond of Ʋnion between all Chriſtians, who believe in one common Saviour, and all pertake of his Sacrifice. There is no doubt but this is one of the ends for which he invites us to this Feaſt, that we may profeſs charity to all our Brethren, and joyn our ſelves in a league of Friendſhip with them, as well as with himſelf. This was the intention of publick feaſts in all Cities of the world. Athenaeus mentions ſuch among the Athenians, Lacedaemonians, and Cretians **L. 5. Deipnoſoph. cap. 1.2. foreign and foreign.. Whoſe Lawgivers had appointed common entertainments, at which the Citizens met in one place; that they might be more firmly linked together, and not eſpouſe any private intereſt. Many other beſides theſe he there remembers: at which they thought it of great import that all ſhould appear and preſent themſelves. For he immediately adds the ſaying of an ancient Poet who admoniſhed them, that Friends and companions ſhould not long abſtain from theſe Feaſts, becauſe this was a moſt lovely Commemoration ‡‡—foreign.. (the very word uſed by our Saviour at the inſtitution of this Feaſt of his) They commemorated, I ſuppoſe, the common benefits that had been beſtowed on them, the famous Acts of their anceſtors, and the marvellous victorie… p. 73and deliverances which they had obtained: whereby they were ingaged to love and unity, without which they could never hope to remain ſo happy. Such meetings (beſides thoſe ordained by the Law) there were among the Jewes, that lived in the ſame neighbourhood: who maintained ſociety and friendſhip by eating of the ſame food in the evening of the Sabbath. Which was as much as to ſay (as Maimonides his words are**Mentioned by Dr. Lightfoot in 1 Cor. 101 Cor 10.) we are mingled together, or aſſociated: there is one food for us all: no man intrenches on his neighbours property. But as there is one equal right to us all in this common place, ſo there is a ſeveral right to every one in the place which is peculiar and proper to himſelf. Thus our Companies and Fraternities have their Common Halls and Feaſts alſo: which were appointed for nothing elſe, but that they might the better maintain love and kindneſs, among the Brethren of the ſociety. In like manner this Divine Feaſt of our Saviours inſtitution, was attended with that of charity: in which the poor were entertained as Chriſtian Brethren together with the rich; for the continuing and promoting of friendſhip, Unity, and peace among them all. Nay, this Feaſt it ſelf was deſigned, without all queſtion, for this purpoſe, as well p. 74as others: that all thoſe who met at the ſame Communion, might be joyned together in the ſtricteſt bond of holy friendſhip; by pertaking all of one bread, and drinking of one Cup. So S. Paul teaches us, 1 Cor. 10.17. For we being many are one bread, and one body: for we are all pertakers of that one bread. As the bread was broken to commemorate the ſufferings of Chriſt, whoſe body was broken for our ſins: ſo it was broken alſo to be diſtributed among all the Communicants; in token that they were but one body: members of the ſame Chriſt, and members one of another. As it was a Feaſt, their eating at the ſame Table declared their friendſhip and charity: but their eating there of one and the ſame loaf (which repreſented the body of Chriſt) more effectually declared it, and ingaged the holy Brotherhood to greater Unity and intireneſs of affection. It is well obſerved by S. Chryſoſtom **H…mil. 18. in 2. Cor. p. 647., that it was not lawful for the people among the Jews to pertake of that part of the Sacrifice which was given to the Prieſts. But they had their portion to themſelves, and the Sacrificer with his Friends another portion different from the Prieſts. But now it is not ſo, ſaith he: one and the ſame body and one and the ſame cup is given to all. To teach p. 75us that we are one body: differing no more one from another, than member doth from member in the ſame body. And therefore we are not to throw all upon the Prieſts: but every one is to take care of another; and contrive as much as he is able the good of the whole Church. I will only add the words of S. Cyprian **Epiſt. ad Magnum. p. 151. Edit. Regal.: who ſaith, the Lords Sacrifices declare the Chriſtian Ʋnanimity, knit together in a firm and inſeparable charity. For when our Lord called the bread, which is kneaded together and made up by the union of many corns, his body; he denoted Chriſtian people. And when he calls the wine, which is preſſed out of many grapes and gathered together in one, his blood; he ſignifies alſo our flock, coupled by the mingling together of an united multitude. From whence it is manifeſt to all that will not ſhut their eyes; that he took the bread to be Chriſts body, not only as it repreſents Chriſt, but all the faithful together with him. Which appears more fully from the long diſcourſe he makes in another place‖‖Epiſt. ad Coecilium 63. p. 103., concerning the mixing of water together with wine in the Cup of the Lord; as the cuſtome then was. Waters, ſaith he, in the holy Scripture ſignifie many people and Nations: which we behold alſo contained in the Sacrament of the Cup. For ſince Chriſt p. 76bare us all, who likewiſe bare our ſins, we ſee the people to be underſtood by water, as the wine ſhews us the blood of Chriſt. Now when the water in the Cup is mingled with the wine, the people is made one with Chriſt: and the multitude of believers is coupled and joyned together with him in whom they believe. Which conjunction of water and wine is ſo mingled in the Cup of the Lord, that they cannot be ſeparated one from the other, &c. So that in Sacrificing the Cup of the Lord, the water alone cannot be offered**He is diſputing againſt thoſe who uſed only water in this Sacrament., no more than the wine alone. For if one offer wine alone, it begins to be the blood of Chriſt without the people: if water alone, it begins to be the people without Chriſt. But when both are mingled and joyned together by ſuch an union that they cannot be known one from the other, then the ſpiritual and heavenly Sacrament is perfected. It is juſt ſo likewiſe in the other part: the body of the Lord cannot be meal alone or water alone, but both muſt be made one and coupled together and make up one ſolid loaf. By which Sacrament alſo our people is ſhewn to be made one. That as many corns being gathered together in one, and kneaded and mixed together make one loaf: p. 77ſo in Chriſt who is the bread from Heaven, we may know there is one body, to which our number is joyned and united. From which words we may clearly diſcern (that I may touch on this by the way) that he did not believe the Wine in this Sacrament was turned in ſubſtance into the blood of Chriſt, but only in repreſentation and uſe. For it begun to be his blood, when it was offered to God, juſt as the water begun to be the people and flock of Chriſt. He uſes the ſame words of both. And therefore if we ſay he thought the wine was changed from its own nature into the very ſubſtance of Chriſts blood: we may as well ſay, he believed the water to be changed from being water, and to be made the very ſubſtance of his Church or people. In the like manner we may diſcourſe concerning the bread, which, in his opinion, is ſo made Chriſts body, that it is alſo the body of the Church. For that is repreſented, he ſaith, together with Chriſt, by the flour and water made into one Bread.

But not to trouble our ſelves any further with diſputes, let us therefore when we pertake of the Table of the Lord, think, that as thereby we are made one with p. 78Chriſt, ſo we are joyned in the cloſeſt Union one with another. And let us remember when we are making our ſelves ready for this heavenly Feaſt, that as we are going to commemorate the deareſt love of our Lord, and to profeſs our love to him: ſo to engage our ſelves to the heartieſt love towards all the members of the ſame body; to enter into a Covenant one with another (as well as with him) by eating of the ſame bread and drinking of the ſame Cup; that we will never fall out any more; much leſs hate, maligne, or do deſpite and injuries one to another: but live for ever in the peace of God; in unity and godly love. O that this holy uſe of this Sacrament were more ſeriouſly regarded and laid to heart! It would make a marvellous change in the face of Chriſts Church; if all that pertake of his Table, did cordially embrace as loving friends; and reſolve to remain in an inſeparable affection. For Love or Brotherly charity is the fulfilling of the Law; and would certainly ſecure all thoſes duties, which we owe to our Neighbour: as S. Paul ſhews, Rom. 13.8, 9, 10. If our hearts were filled with it, we ſhould not only be preſerved from doing of him harm: but it would make us do him good. By giving and communicating to his neceſſities**Which is joyned with breakin… br… … us … ſhip.; p. 79and by forgiving him, and paſſing by his injuries, treſpaſſes and offences: under which two heads, are comprehended all the offices of brotherly charity. We have our Saviours word for it, that if this heavenly vertue were but planted in our breaſts, all other Chriſtian vertues would preſently ſhine in us and adorn our ſouls. For he compares this loving and kind diſpoſition, free from all baſe ſelfiſhneſs and covetous deſires (which look only at their own particular profit) to the eye in our head: which when it is clear and pure, the whole body is full of light, Matth. 6.22. And therefore the oftner we come to the Lords Table, with this end, among other, in our aim; the better Chriſtians we ſhall grow. We ſhall preſerve this light that is in us, from growing dim: and renewing our friendſhip at this feaſt (to which the Lord invites both high and low, rich and poor) we ſhall neither deſpiſe, nor envy, nor bear ill will, nor be hard hearted one to another any more. Nay, our light will ſo ſhine before men, that they ſeeing our good works, will glorify our Father which is in Heaven.

It is a maxim (I obſerve) among Politicians, that a great perſon or Governor p. 80ſhould Feaſt or entertain but ſeldom; upon ſome ſpecial occaſions: becauſe it is uncertain whether he ſhall procure by it favour or envy. Some may think themſelves neglected; and others think themſelves diſparaged, who are not able to give the ſame entertainment. But our Lord upon the quite contrary reaſons, invites us frequently to his houſe and Table: becauſe he invites all, and makes no difference, upon account of mens outward eſtates; and expects nothing at all again, but that all his Gueſts would love one another, with a ſincere heart and unfeigned affection. The great he would ingage not to ſcorn the meaner ſort; and the meaner ſort not to envy the great. He would oblige the rich to be merciful and liberal; and the poor to be thankful and contented. The weak in knowledge not to judg the ſtrong; and the ſtrong not to deſpiſe the weak: but all to live together as loving Brethren and members of the ſame body. That ſo, they may have the ſame care one for another. And whether one member ſuffer, all the members may ſuffer with it: or one member rejoyce, all the reſt may rejoyce with it. And whatſoever differences may ariſe, he conjures them, by all that is ſacred and dear to them; that they fall not out, nor make p. 81any quarrels; much leſs divide and ſeparate themſelves one from another; or do any thing that may ſpoil the harmony and conſent of their affections, together with the comfort of their lives and the beauty of his Church. O how good, Pſal. 133.1, 4.Ps 133:1Ps 133:4how pleaſant it is (ſhould every one ſay when he is at this feaſt) for Brethren to dwell together in Ʋnity! Heaven and Earth are pleaſed with this happy agreement and ſweet accord. Here the Lord commandeth a bleſſing, even life for evermore. Never will I make any jars in this heavenly conſort. Nothing but love, nothing but Love, ſhall poſſeſs that heart, in which, thou O Lord of love, art pleaſed to inhabit. I willingly enter into theſe holy bonds of friendſhip and peace. I ty my ſelf here inſeparably to all my Brethren. I embrace them all in every place, with an open and inlarged heart. I will ever endeavour to keep the Ʋnity of the Spirit in the bond of peace: and will love not in word nor tongue, but in deed and in truth. And O that we could ſee that holy Spirit, which gathered ſo many Nations and tongues and people of ſundry ſorts, into one body of the Church; deſcending once more to joyn together all Chriſtian hearts. Come holy Ghoſt, and draw us all to p. 82unity concord and peace. That as there is one Lord and one ſpirit and one Baptiſm, Epheſ. 4.3.4, 5. Act. 4.32.Eph 4:3Eph 4:4Eph 4:5Acts 4:32and one hope of our calling: ſo the multitude of believers may be of one heart, and of one ſoul. O bleſſed Jeſus, who when thou aſcendedſt up on high gaveſt gifts to men, yea, to the rebellious alſo; renew thy ancient bounty to thine Univerſal Church. Viſit our minds and inſpire us with heavenly grace; that we may be like minded, Phil. 2.2.Phil 2:2having the ſame love, being of one accord, and one mind. That ſo at laſt there may be but one voice alſo: that we may all ſpeak the ſame thing, 1 Cor. 1.20.1 Cor 1:20and that there be no diviſions among us: but that we be perfectly joyned together in the ſame mind, and in the ſame judgment. Now the Lord of peace himſelf give us peace always, by all means. 2 Theſſ. 3.16.2 Thess 3:16Now the God of patience and conſolation, grant us to be like minded one towards another, after the example of Chriſt Jeſus: Rom. 15.5, 6.Rom 15:5Rom 15:6that we may with one heart and one mouth glorifie God, even the Father of our Lord Jeſus Chriſt. And the Lord make us to encreaſe and abound in love one towards another, 1 Theſſ. 3.12, 13.1 Thess 3:121 Thess 3:13and towards all men: to the end he may ſtabliſh our hearts unblameable in holineſs before God even our Father, at the coming of our Lord Jeſus Chriſt p. 83with all his Saints. Amen.

Now what is there that will more certainly VIIIaccompliſh our wiſhes, and make us love our Brethren, do them good, and forgive them; than a grateful ſenſe of all Gods benefits to us, who are leſs than the leaſt of them? This will provoke us to love and to good works: and make us not to be weary of well-doing. It will preſs our hearts to render ſomething both to him from whom we have received all: and what he needs not himſelf, to beſtow on his Members, who were as dear to him as his life. And therefore S. Paul, I obſerve, after he had made a paſſionate exhortation to the Coloſſians to put on bowels of mercies, kindneſs, long-ſuffering, forbearing and forgiving one another, Coloſſ. 3.12, 13, 14, 15.Col 3:12Col 3:13Col 3:14Col 3:15if any man had a quarrel againſt any, and above all to put on charity, and to let the peace of God rule in their hearts, to which they were called in one body: immediately adds in the cloſe of all, AND BE YE THANKFƲL. As if he thought that this would ſecure all the other: as they do the reſt of our duty. And for this very purpoſe hath our Saviour inſtituted this holy Feaſt, that our hearts may be raiſed to Praiſe and give thanks to the Father of mercies with the devouteſt affection; p. 84not only when we are there, but at all times and in all places. This is a thing that cannot be omitted at this feaſt, without ſpoiling the very nature of it. It is not what our Lord appointed it to be; if this be wanting. With this we begin; with this we continue; and with this we conclude this holy Action. Nay, it is Thanksgiving, with prayer to God, by which the bread and wine are ſanctified, that they may become to us the body and blood of Jeſus Chriſt. And (to ſay no more) it is ſo much of the eſſence, as we ſpeak, or being of this Action, that it hath been the name of it for many, if not for all, Ages. We find this Sacrament called the Euchariſt, that is, Thanksgiving in the moſt ancient writers: which would make one think this was the name belonging to it in the Apoſtles times. And indeed S. Paul calls it the Cup of bleſſing, which is the very ſame with Thanksgiving. For, if you obſerve it, the Evangeliſts uſe theſe words indifferently when they ſpeak of the inſtitution of this holy Feaſt. S. Matthew, and S. Mark ſay that he took the bread, and bleſſed; and he took the Cup and gave thanks. S. Luke and S. Paul only ſay, he took bread and gave thanks: and the Cup in like manner. And thus p. 85they ſpeak alſo in another matter, concerning common food: which will help to explain this buſineſs. S. Luke ſaith Chriſt looked up to Heaven, when he took the five loaves and two fiſhes to feed the multitude, and bleſſed them, Luke 9.16. S. Matthew and S. Mark ſay only, that looking up to Heaven he bleſſed, viz. his Father, who is in Heaven, Matth. 14.19. Mark 6.41. And S. Johns words are that he diſtributed them, when he had given thanks, Joh. 6.11. From whence we may conclude theſe two things. Firſt, that bleſſing and giving thanks are the very ſame in their language, or include one the other: which may be further confirmed from, 1 Cor. 14.16. Secondly, that though this bleſſing or ſpeaking good of his name, and thanksgiving, be directed immediately to God: yet the Creatures for which we bleſs and thank him, pertake of the bleſſing, and become the better to us. For ſo the loaves and fiſhes were bleſſed, by our Saviours bleſſing God. And ſo we ſay in common ſpeech, that before we eat we ſhould bleſs the Table (or thoſe good creatures that are before us;) becauſe by thanking God for them, he grants them to our uſe, with his good will and bleſſing**See 1 T…. 4.…. And in like manner at the laſt Supper of p. 86our Lord, he bleſſed the bread and wine, by giving thanks, and bleſſing God, to be to his Diſciples the divineſt bleſſings, and pledges of his ſingular love. And thus we are to conceive it is at this day: by the bleſſing and thankſgiving of him that Miniſters at this holy feaſt, to which all the people ſay, Amen, and joyn their hearty conſent, thoſe creatures of bread and wine are ſanctified and bleſſed, to thoſe excellent uſes, which I have already named**Thence Juſtin Mart. calls them foreign, in Engliſh, Thanksgiving'd food or food hallowed by Thankſgivings Apol. 2.. For thankſgiving and bleſſing ſutable to this occaſion (if nothing elſe were added) include the moſt powerful prayer to God, that by receiving this bread and wine in remembrance of his Son Jeſus, he would make us pertakers of all the benefits, which he procured by dying for us. And therefore you ought to be very careful of this as a principal part of your duty here: to lift up your hearts, when the Miniſter calls upon you, unto our Lord God: and to give thanks and praiſe together with all the heavenly hoſt to the Father Almighty, who of his tender mercy gave his only Son Jeſus Chriſt to ſuffer death upon the Croſs for our redemption, &c. And be ſure to ſay Amen to that prayer which preſently follows in our Service (for the clearer underſtanding of the uſe to which the bread and wine are p. 87deputed, and of the means whereby they come to be ſo: which is the divine bleſſing) That we receiving theſe thy Creatures of bread and wine, according to thy Son our Saviour Jeſus Chriſts holy inſtitution, in remembrance of his death and paſſion, may be pertakers of his moſt bleſſed body and blood. Nay, all the time of this holy ſolemnity, praiſe and thankſgiving are to be intermixed with every part of the Action: to make it the more effectual to us. We cannot commemorate him, as I told you, without extolling and magnifying his name, and making our acknowledgments to him. And how can we remember his making his Soul an offering for ſin; without ſpecial thanks unto him for ſo great a kindneſs? We ought to profeſs our ſelves Chriſtians, with the height of joy and gladneſs of heart. To bleſs him for the gracious Covenant into which he receives us. To vow our ſelves unto him with the moſt ſolemn thanks, that he will accept ſuch poor things as we are to be his ſervants. And to make a grateful mention of all the benefits, he hath beſtowed on us, and intends unto us; and to all our Chriſtian Brethren: whoſe concernments ſhould be very dear unto us, as well as our own. And truly the ancient Church were ſo much p. 88in love with this duty, that they gave thanks to God, for all good things; the benefits we enjoy by all his creatures: as well as for our redemption by his Son Jeſus. Becauſe this feaſt accompanied that of Charity; in which, their bodies were fed, as in this, their Souls: and becauſe of the offerings they then made of ſome of the fruits of the Earth (as we do now of money in lieu of them) for an acknowledgment to God, that he was the Author of all the bleſſings which they enjoyed. But this alwayes made the principal part of their acknowledgments that God had ſent his Son into the world to ſave ſinners. And therefore (as our Church teaches us in the exhortation juſt before the Communion) above all things we muſt give moſt humble and hearty thanks to God the Father, the Son, and the Holy Ghoſt, for the redemption of the world by the death and Paſſion of our Saviour Chriſt, both God and man: who did humble himſelf even to the death upon the Croſs for us miſerable ſinners, who lay in darkneſs and the ſhadow of death, that he might make us the children of God, and exalt us to everlaſting life, Without which thankſgiving, to ſpeak the truth, we do not do that which Chriſt commanded, and ſo cannot hope for the bleſſing he hath promiſed. Hear S. Chryſoſtom p. 89(in ſtead of all that treat of this matter) who excellently declares the manner and reaſon of this Thankſgiving,Homil. 25. in Matth. p. 178. Edit. ſav. in a Sermon of his upon Eighth chapter of S. Matthew. A perpetual memory, ſaith he, and thankſgiving for a good turn, is the beſt way that can be found, to ſecure and preſerve it to us. And therefore the dreadful myſteries and full of Salvation, which we celebrate in every aſſembly, are called the Euchariſt: becauſe they are a commemoration of many benefits, and ſhew forth the principal piece of divine Providence, and diſpoſe us always to give him thanks. For if to be born of a virgin was a great wonder: what was it to be crucified, to ſhed his blood for us, and to give himſelf to us for a Feaſt and a Spiritual banquet? what ſhall we call this? where ſhall we place it? we can do no leſs than give him thanks perpetually. Let this precede both our words and works: and let us give him thanks not only for our own good things but for thoſe of others. For by this means we ſhall deſtroy envy, and bind charity faſter; and make it more genuine and of a kindly nature. For a man will not be able to envy them any more, for whom he gives thanks unto his Maſter. p. 90And therefore the Prieſt, when this Sacrifice is in hand, bids us thank God for the whole world: for what is paſt, and what is preſent, and for thoſe things that are to come. This ſets us free from the Earth and tranſlates us to Heaven: and of men makes us Angels. For they making a Quire gave thanks to God, for the good things he beſtowed on us, ſaying, Glory be to God in the higheſt, on earth peace, good will towards men. Thou wilt ſay perhaps, what are they to us? they live not upon the earth, nor are men like unto our ſelves. It is all one for that; this ſignifies very much to us. For we are taught hereby to love our fellow ſervants, ſo as to account their happineſs to be our own. Let us do ſo then; giving thanks perpetually for our own bleſſings, for others; for little, for great: or rather there are none little that come from God. And that I may paſs by other things, which are more than the ſand for multitude; what is there comparable to this diſpenſation? For that only begotten ſon of his who was more pretious to him than all things beſides, hath he given for us enemies. And not only given him; but after that gift, ſet him before us for our Table: p. 91doing all things himſelf for us: both to give, and then to make us thankful for his gifts. For mankind being generally ungrateful, he undertakes throughout, and doth all things for us himſelf. And what he did for the Jews putting them in mind of his benefits from PLACES, and TIMES, and FEASTS; that he hath done here: from a kind of Sacrifice, caſting us into a perpetual remembrance of the good he hath wrought for us. None labours ſo much that we ſhould be approved, and great and ingenuous, as God who made us. And therefore he doth us good oftimes even againſt our will: and gives us many good things which we know not of.

It is but reaſon then that whatſoever we do in word or deed, we ſhould do all in the name of our Lord Jeſus Chriſt; giving thanks to God and the Father by him, Coloſſ. 3.17, which Theodoret refers to this buſineſs. There being thoſe, ſaith he, that required them to worſhip Angels, the Apoſtle enjoyns the contrary: that they ſhould adorn their words and deeds with the memory of our Maſter Chriſt; and ſend up thanksgivings to God the Father by him, and not by Angels. To him we ſhould addreſs all our Services, p. 92in a grateful remembrance of his love in Jeſus: and, as our Communion Book excellently expreſſes it, we ſhould give him (as we are moſt bounden) continual thanks, ſubmitting our ſelves wholly to his holy will and pleaſure, and ſtudying to ſerve him in true holineſs and righteouſneſs all the days of our life. But eſpecially when we go to this holy Communion, we ſhould enter into his gates with thanksgiving and into his courts with praiſe: we ſhould be thankful unto him and bleſs his name. Saying, Great is the Lord and greatly to be praiſed:Pſal. 145.3.Ps 145:3 his greatneſs is unſearchable. Great and marvellous are thy works,Rev. 15.3.Rev 15:3 O Lord God Almighty, juſt and true are thy ways, thou king of Saints.Pſal. 106.2.Ps 106:2 Who can utter the mighty acts of the Lord? who can ſhew forth all his praiſe?100.3. He made us and not we our ſelves:116.8. we are his people and the ſheep of his paſture. He holdeth our ſouls in life, and keepeth our eyes from tears and our feet from falling.66.9. 36.6.Thou, Lord, preſerveſt man and beaſt:145.15, 16 Thou giveſt food to all fleſh. The eyes of all wait on thee and thou giveſt them their meat in due ſeaſon. Thou openeſt thy hand and ſatisfieſt the deſire of every living thing.34.3. O magnify the Lord with me, and let us exalt his name together. O give thanks unto the Lord for he is good, and p. 93his mercy endureth for ever.Pſa. 136.1, 2, 23, 24.Ps 136:1Ps 136:2Ps 136:23Ps 136:24 O give thanks unto the God of Gods: for his mercy endureth for ever.138.1.149.6. Who remembred us in our low eſtate: for his mercy endureth for ever. And hath redeemed us from our enemies: for his mercy endureth for ever. I will praiſe thee with my whole heart: the high praiſes of God ſhall be in my mouth. Who hath raiſed up a mighty Salvation for us:Rom 8.32Rom 8:32 and hath not ſpared his own Son but delivered him up for us all.Heb. 9.12.Heb 9:12 Who hath obtained for us an eternal redemption:2 Pet. 1.3.2 Pet 1:3 and given us all things that pertain unto life and godlineſs, through the knowledg of him that hath called us by a glorious power. Bleſs the Lord, O my ſoul,Pſal. 103.1. &c.Ps 103:1 and all that is within me bleſs his holy name. Bleſs the Lord, O my ſoul, and forget not all his benefits. Who forgiveth all thy iniquities: and healeth all thy diſeaſes. Who redeemeth thy life from deſtruction: and crowneth thee with loving kindneſs and tender mercies.Pſa. 111.1.Ps 111:1 I will praiſe the Lord with my whole heart, in the aſſembly of the upright and in the Congregation. While I live will I praiſe the Lord:146.2. I will ſing praiſes unto my God, while I have any being.145.21, My mouth ſhall ſpeak the praiſe of the Lord: and let all fleſh bleſs his holy name for ever and ever.

p. 94Thus I am come to a concluſion of the ſecond part of my Diſcourſe; concerning the Nature, End and Uſe of this Holy Sacrament. The ſum of what hath been ſaid is this. It is an holy Feaſt in commemoration of our Lord Chriſt, eſpecially of his Death. In which we, for our part, make a ſolemn profeſſion of his Religion; and tie our ſelves in the ſtricteſt Covenant to follow him unto the death, and to live in love and charity with all our Chriſtian Brethren. And he, for his part, makes a repreſentation of his dying love to us; and confirms the continuance of it; giving us pledges that he will make us heirs of all the bleſſings, which were the purchaſe of his body broken and blood ſhed for us. So that when the Miniſter gives the Bread and the Cup to us, we ſhould think that Chriſt by him gives us tokens and aſſurances of his continued and everlaſting love and kindneſs. And when we take, eat and drink that which he gives us, we ſhould look upon it, as expreſſing our conſent to continue his faithful Diſciples, in hope of that eternal life, which God that cannot lie hath promiſed to us.

In ſhort, the whole Action is the renewing p. 95of a Covenant between Chriſt and us. He by giving, we by receiving, ingage our ſelves to perform our mutual promiſes. He his promiſes, of giving us pardon, power to do well, and immortal bliſs. And we our promiſes of loving God with all our heart and ſoul and ſtrength: and our neighbor as our ſelves. All which we are to reflect upon, with the greateſt love to God and our Saviour; with thankſgiving, bleſſing, and praiſe; and with an humble confidence that it ſhall be to us, according to his word.

To promote which ends I have concluded every particular Head of this diſcourſe, with a brief Meditation, which may be uſed in this manner.

The Firſt of them may ſerve to excite our devout affections before we go to Church; or, when we have placed our ſelves conveniently, juſt before the Communion begin; or while the company are making their oblations to God. The Second will be proper immediately after the Conſecration; while the Miniſter is receiving himſelf, and giving the Communion to the other Miniſters that may be there preſent with him. The other Six, p. 96half of them may be uſed after we have received the Bread; and the other half after we have received the Cup. Or if any deſire a more compendious form of Devotion, wherein to lift up their Souls to God immediately after their receiving; they may reſerve thoſe till they retire from the Holy Table to their ſeats again: and in this manner addreſs themſelves to him juſt after the receiving of the Bread.

2 Cor. 1.3.2 Cor 1:3Bleſſed be God, even the Father of our Lord Jeſus Chriſt, 1 Pet. 1.3.1 Pet 1:3the Father of mercies and the God of all comfort: who, according to his abundant mercy, hath begotten us again unto a lively hope by the Reſurrection of Jeſus Chriſt from the dead. Col. 1.22.13, 14.Col 1:22Col 1:13Col 1:14Who hath reconciled us in the body of his fleſh through death, to preſent us holy and unblameable and unreproveable in his ſight. Bleſſed be God who hath delivered us from the kingdom of darkneſs and tranſlated us into the kingdom of his dear Son. In whom we have redemption through his blood, even the forgiveneſs of our ſins. I love thee, O Lord, I love thee. I devote my ſelf moſt unfeignedly unto thee. I will ever cleave unto thee, and unto all my Brethren, with ſetled purpoſe of heart. Search me O God and know my heart: Pſal. 139.23, 24.Ps 139:23Ps 139:24try me and know my thoughts. See if there be any p. 97wicked way in me: and lead me in the way everlaſting. Yea, Pſal. 23; 4, 6.Ps 23though I walk through the valley of the ſhadow of death, I will fear no evil: for thou art with me. Thy power, and thy care of thy flock; they comfort me. Surely goodneſs and mercy ſhall follow me all the days of my life; 34…and I will dwell in the houſe of the Lord for ever. I will ſing unto the Lord as long as I live: I will ſing praiſe to my God, while I have my being. My meditation of him ſhall be ſweet: I will be glad in the Lord. 67.3.And let all the people praiſe thee, O God, let all the people praiſe thee. O that men would praiſe the Lord for his goodneſs; and for his wonderful works to the children of men. 107.21, 22.Let them Sacrifice the Sacrifices of thanksgiving, and declare his works with rejoycing. 117.2.For his merciful kindneſs is ever more and more towards us, and his truth endureth for ever. Praiſe ye the Lord.

Or thus.

Lord, Pſal. 8.3, 4.Ps 8:3Ps 8:4what is man that thou art ſo mindful of him, or the ſon of man that thou thus viſiteſt him! Thou haſt made him a little lower than the Angels, and crowned him with glory and with honour. Thou haſt given him dominion over the works of thy hands, and haſt put all things under his feet. Many, O p. 98Lord my God, Pſal. 40.5.Ps 40:5are thy wonderful works which thou haſt done; and thy thoughts which are to us ward, they cannot be reckoned up in order unto thee: if I would declare and ſpeak of them, they are more than can be numbred. Sacrifice and offering thou wouldeſt not: Heb. 10.5.Heb 10:5But a body haſt thou prepared for thy Son Jeſus; Who hath done thy will, O God: and made himſelf an offering for ſin; and made us one body with himſelf. Bleſſing, and honour, and glory, and power, be unto thee O Lord God Almighty; and unto thy Son for ever and ever. I offer up my ſelf intirely, both Soul and body, unto thee. I conſecrate my ſelf here moſt faithfully to thy Service. Pſal. 40.8, 11.Ps 40:8Ps 40:11I delight to do thy will, O my God: yea, thy Law is within my heart. Withhold not thy tender mercies from me, O Lord: let thy loving kindneſs and thy truth continually preſerve me. Ʋnite my heart, to fear thy name. Fill me with all thy fulneſs O God: and above all things, with fervent charity. This I pray, that my love may abound yet more and more in knowledg and in all judgment; that I may approve things that are excellent; Phil. 1.9, 10, 11.Phil 1:9Phil 1:10Phil 1:11that I may be ſincere, and without offence till the day of Chriſt; being filled with the fruits of righteouſneſs, which are by Jeſus Chriſt unto thy glory and praiſe. I am thine; ſave me. Multiply grace, mercy and peace upon me p. 99unto eternal life. For it is thou O God, Pſal. 68. ult.Ps 68that giveſt ſtrength and power unto thy people. Bleſſed be God.

Immediately after the receiving of the Cup, they may lift up their hearts and ſay,

Bleſſed be the God and Father of our Lord Jeſus Chriſt, Eph. 1.3, 7, 8.Eph 1:3Eph 1:7Eph 1:8who hath bleſſed us with all ſpiritual bleſſings in heavenly things in Chriſt: in whom we have redemption through his blood, the forgiveneſs of ſins, according to the riches of his grace; wherein he hath abounded towards us in all wiſdom and prudence. O Lord, how manifold are thy works! Pſal. 104, 24, &c.Ps 104:24in wiſdom haſt thou made them all. The earth is full of thy riches: and ſo is the great and wide ſea, wherein are creatures innumerable. Theſe wait all upon thee: that thou mayeſt give them their meat in due ſeaſon. Thou openeſt thine hand, and they are filled with Good. But eye had not ſeen, 1 Cor. 2, 9, 10. Eph. 3.5.11.1 Cor 2:91 Cor 2:10Eph 3:5Eph 3:11nor ear heard, neither did enter into the heart of man, the things which thou hadſt prepared for them that love thee: and haſt now revealed to thy holy Apoſtles and Prophets by the ſpirit; according to thy eternal purpoſe in Chriſt Jeſus our Lord. Who for us men and for our Salvation, came down from Heaven; p. 100and was manifeſted in fleſh to deſtroy the works of the devil; 1 Joh. 3.8.1 John 3:8and dyed for our ſins; Rom. 4.25Rom 4:25roſe again for our juſtification; aſcended up on high to give gifts unto men; Eph. 4.8.Eph 4:8and is at the right hand of God to make interceſſion for us; Heb. 7.25. 1 P i. 3. ult. Heb. 1. ult.Heb 7:25Heb 7:1Heb 1Angels, authorities, and powers being made ſubject unto him; and ſent forth to Miniſter for them who ſhall he heirs of Salvation. Eph. 3.8. Col. 2.3.Eph 3:8Col 2:3O the unſearchable riches of Chriſt! in whom are hid all the treaſures of wiſdom and knowledg. I ſubmit my ſelf unto thee, O thou Prince of life, and Lord of glory: unto thee I will live henceforth; and not unto my ſelf: and if for thee I muſt die; the will of my Lord be done. Pſ. 16. ult.Ps 16Thy favour is better than life: in thy preſence is fulneſs of joy, and at thy right hand are pleaſures for evermore. Luk. 17.5.Luke 17:5Lord, increaſe my faith; ſtrengthen my hope; raiſe my love to a greater height; and make patience to have its perfect work: that I may not love my life unto the death. But the trial of my faith, Rev. 12.11Rev 12:11though it be tried by fire, 1 Pet. 1.7. Col. 2.2.1 Pet 1:7Col 2:2may be found unto praiſe, and honour and glory at thy appearing. And O that our hearts may be comforted, being knit together in love! Eph. 4. ult.Eph 4that we may be ever kind, tender-hearted, forgiving one another, as thou, O God, for Chriſt's ſake haſt forgiven us. That ſo, with united minds and affections, we may be ſtill praiſing thee and ſaying; Bleſſed be p. 101the Lord of Heaven and Earth, who only doth wondrous things. Pſalm 72.18, 19.Ps 72:18Ps 72:19And bleſſed be his glorious name for ever, and let the whole earth be filled with his glory: Amen and Amen.

Or thus.

O the breadth, and length, Eph. 3.18, 19.Eph 3:18Eph 3:19and depth and heighth! O the love of Chriſt Jeſus our Lord, which paſſes knowledge! Phil 2.7, 8.Phil 2:7Phil 2:8who made himſelf of no reputation, but took upon him the form of a Servant: and humbling himſelf, became obedient unto death, even the death of the croſs, for us miſerable ſinners. Rev. 5.12.Rev 5:12Worthy is the Lamb that was ſlain to receive power, and riches, and wiſdom, and ſtrength, and honour, and glory, and bleſſing. Re. 1.5, 6. 1 Pet. 2.5.1 Pet 2:5For he hath waſhed us from our ſins in his blood, and hath made us Kings and Prieſts unto God; to offer up ſpiritual Sacrifices acceptable to God by Chriſt Jeſus. Behold, O Lord, an heart that offers up it ſelf unto thee, in love unfeigned. I abſolutely reſign my will to thy holy will and pleaſure. Not my will, but thy will be done. And praiſed be God, who hath made a new covenant with us in the blood of Jeſus: Col. 1.20.Col 1:20who hath by him reconciled all things to himſelf, both in heaven and in earth: and hath now renewed unto us the aſſurance of his continued p. 102love. Pſal. 75.1.Ps 75:1Ʋnto thee, O God, do we give thanks: unto thee do we give thanks: for that thou art near unto us, thy wondrous works declare. Pſal. 20.3, 4.Ps 20:3Ps 20:4The Lord remember all our offerings, and accept our Sacrifices. Grant us according to our hearts deſire and fulfil all our petitions. Col. 1.9, 10, 11.Col 1:9Col 1:10Col 1:11That we may be filled with the knowledg of his will, in all wiſdom and Spiritual underſtanding: and may walk worthy of him unto all pleaſing, being fruitful in every good work, and increaſing in knowledg; ſtrengthned with all might according to his glorious power, unto all patience and long ſuffering with joyfulneſs; giving thanks continually to the Father of mercies, who hath made us meet to be pertakers of the inheritance of the Saints in light. 1 Tim. 1.17. Pſal. 106. ult.1 Tim 1:17Ps 106Now unto the King eternal, immortal, inviſible, the only wiſe God, be honour and glory, for ever and ever. And let all the people ſay, Amen.

But when you have eaſed your hearts a little in theſe expreſſions of faith, love and grateful remembrance of our Saviours kindneſs: you will ſtill find room for more devout effuſions of your ſoul in ſome holy paſſion or other; while you are at this feaſt. Either before or after you have been at the Table of the Lord (while the reſt of the company is communicating) p. 103there will be time to entertain your ſelves with ſundry pious thoughts and meditations; which I ſhall briefly ſuggeſt unto you in the next part of this Treatiſe; that now follows. The intention of which, I told you in the beginning, ſhould be to inſtruct you in a plain and eaſy method; how to pertake of this holy food with the greater fruit and delight alſo.