Discourse Concerning the Sacrament of the Lords Supper, Section 1 · Chapter 3
CHAP. III.
THere will be no ſuch cauſe of joy as the former diſcourſe hath ſpoken of, if we be not faithful unto God and his Son Chriſt. And therefore we muſt further conſider this action, as a Rite whereby we enter iuto Covenant with him. This is included in our taking the bread and wine, as well as in our eating and drinking of them; and was expreſſed before, when I ſaid, we muſt offer our ſelves to God as, the greateſt act of our thankſgiving. That offering of our ſelves is ſuch a thing; that it puts us out of our own power; and beſides, we enter here into ſtrict ingagements never to reſume or draw back our ſelves again, never to challenge any right to have our ſelves in our own diſpoſal. We make a ſolemn agreement with the Lord Jeſus, that he ſhall dwell in us, and poſſeſs himſelf of all our faculties, as the ſole Lord and governour of our ſouls. Though this have been done once already when we were baptized, ſo that we cannot reverſe the deed, nor cancel the bond that is between us, yet ſeeing the matter of the Covenant is alway to be performed, and more than one world depends upon it; God thinks fit to take new ſecurity of us, and ſtrengthen our obligations, left we think of letting the debt run on unpaid one day after another, till we be quite bankrupts, and have nothing left whereby to diſcharge it.
We are alſo apt to think, that we ſtand indebted unto God in no great ſum; and that though we ſhould ſpend prodigally till the latter part of our life, yet we ſhould have enough to pay him, and give him very good content. Therefore it is but neceſſary that we ſhould often be remembred of our huge engagements, preſently to perform our word to him: and when we begin again to fail, and not to keep our credit with him, it is no leſs neceſſary that he ſhould call again upon us, and have us enter into more ſolemn bonds of a ſtricter performance.
And truly theſe that know what it is to enjoy God, long for no better entertainment from him when they come to his houſe and table, then that they may be tied faſter to him with new cords of his love, and that it may be made more impoſſible for them to unlooſe themſelves from his ſervice. What is there more in the deſire of a holy ſoul, then to ceaſe to be its own? what greater pleaſure doth it feel, then in parting with it ſelf? To what would it be more engaged, then to the pleaſing of him whom it heartily loves? Let me be bound hand and foot (ſaith ſuch a ſoul) that I may never ſtirre from him. Let me ſeal to him a thouſand Deeds to convey my ſelf unto him. If he would have me ſign the Covenant with my Blood, every vein in my body ſhall leap to do him that honour. But rather let him come and ſeat himſelf in my heart, and let him take my deareſt life-blood, if it will do him any ſervice. I accept of a ſuffering-Saviour: I take him as he is, all broken and bloody. If he will have me follow him with a Croſs upon my ſhoulder, I refuſe no conditions; behold O Lord thy ſervant, do with me as ſeems good in thy ſight.
Thus we are to addreſs our ſelves to this Feaſt, as will be better underſtood if we conſider theſe five things:
I. If we look upon this action onelyonly under the general notion of a holy rite which God hath appointed as an act of his Worſhip; yet the very uſing of it is an acknowledgment of him and his Religion, and an engagement of our ſelves unto him as our God. He that was circumciſed, was bound to obſerve the whole Law; and ſo was he that offered ſacrifice to the God of Iſrael at his Altar, engaged to own him that had appointed that Worſhip. Juſt ſo the performing but of one thing which God hath appointed as a ceremony in the Religion of Chriſt, doth tie us to obſerve the whole Religion which he requires, who did appoint that Rite. And you may likewiſe obſerve, That there being a mutual action in this Sacrament, of Gods giving ſomething, and our taking, it doth expreſs, that we are faſt bound in that Covenant, of which this action is a part. So the giving and taking but of ſo ſmall a thing as a ſtraw, doth bind perſons firmly to that thing whereof they are agreed, and which they conclude in that manner. Stipulation (one of the ſtrongeſt words which we have to ſignifie the confirmation of a Bargain by) was anciently made by no ſtronger thing, as the very word doth import, which carries a ſtraw in its name. And ſo any other thing in the World may be uſed to the ſame purpoſe. The giving and taking of ſix-pence to ſtrike up a contract, doth lay as faſt hold of a man, as ten thouſand pound in hand. Much more then, this ſolemn giving and takeing of Bread and Wine, being a piece of Chriſt's Religion, and he ſo repreſented by them, doth bind us as faſt to him, as if we ſhould repeat every word that he hath ſaid, and profeſs our conſent unto it. We are ſuppoſed to know the tearms of that Writing that Chriſt hath left us, containing our duty and his promiſes; and it is preſumed we are willing to enjoy thoſe promiſes, and ſo to perform thoſe duties; this Action then doth but more ſolemnly conclude the agreement, and we hereby ſtand engaged as ſtrongly as if Covenants had been drawn between us, and our hand and ſeal were affixed to them.
II. But then if we conſider this Action as a coming to Gods Table, and partaking of his meat, we ſhall preſently diſcern that thereby we proſeſs our ſelves of his Family, and declare to all that we are his Followers and Retainers, and that we own the Religion of the crucified Jeſus. I confeſs that coming to Chriſtian Aſſemblies in the firſt times, was an owning of Chriſt, becauſe it was very dangerous; but this Action which was in thoſe Aſſemblies performed, was a more expreſs profeſſion of their belief in him, and friendſhip with him. For the great ſtumbling-block of the Jews was the Croſs of Chriſt; and it was fooliſhneſs to the Gentiles. To declare therefore this death and Croſs of his, to eat of his dead body, and drink of his blood, was as much as to ſay, I believe in this ſuffering-Saviour, I am a Chriſtian, and will live and dye in this Religion. A ſtranger may come unto a mans houſe, but the friends onelyonly are they that ſit with him at his board; and he that is not true to him of whoſe bread he eats, is the worſt and baſeſt of all Enemies. The Pſalmiſt could put no worſe character upon an enemy then this,Pſal. 41.9. That he who put forth his hand to eat of his bread, had lifted up his heel againſt him. By coming then to Gods Table, we profeſs our ſelves his familiar friends, in whom he repoſes a truſt; and we can put no greater ſcorn upon him, then by being falſe to him that doth admit us to ſuch a nearneſs. You may obſerve therefore in Scripture theſe two things: Firſt, That eating of bread together, is ſpoken of as a token of friendſhip and agreement, as theſe two places among others will ſatisfie you; Job 42.11, Jer. 41.1. Bread is never wanting at any Feaſt; and ſo they expreſſed by it a friendly entertainment. Whence Pythagoras gave this Leſſon to his Scholars, foreign. Do not break bread, i. e. ne dirimas amici iam, never break friendſhip, but let it remain inviolable. And ſo likewiſe Salt being never abſent from any Meal, and placed upon the Table, it hath been uſed as a ſymbol of friendſhip; and to have eaten Salt with a man, at this day, is proverbially as much as to be well acquainted with him: which was a word as uſual in ancient times among other people;foreign. Aristot. l. 8. Ethic. cap. 3. according to that ſpeech of Ariſtotle; We cannot know one another, till, according to the Proverb, we have eaten a quantity of Salt together. The Turks*Knolles in the life of Mah…met 1. at this day joyn both together; and to ſay, I have eaten Bread and Salt with ſueh an one, is an expreſſion of having good acquaintance with him. All which I but briefly touch upon, to make it more ſenſible to us, that this participation of Gods bread, is a token that we are of his acquaintance, and we do tell the World hereby, That we profeſs all love and friendſhip to him.
The ſecond thing I would have noted, is, That Covenants (in Scripture ſtory) are made by eating and drinking together: For which I need produce no other places but thoſe in Gen. 26.30. Gen. 31.44, 46. where Iſaac and Abimelech, Jacob and Laban conclude their Compacts with a Feaſt. But you may add (if you pleaſe) that in Joſh. 9.14. where it is ſaid, the people took of the victuals of the Gibeonites, and asked not counſel at the mouth of the Lord; i. e. They made a Covenant with them before they conſulted with the holy Oracle, whether they were what they pretended to be; for ſo ſome good Interpreters both Jewiſh and Chriſtian, expound the words, becauſe elſe we cannot underſtand why it ſhould be a crime to taſt whether their bread was ſo dry as they ſaid (as others think the meaning is) without going to enquire of God the lawfulneſs of ſuch a fact. It is very likely alſo, that from this original that phraſe is derived, of a Covenant of Salt, Numb. 18.19. 2 Chron. 13.5.which in Scripture-ſtile ſignifies an everlaſting and unalterable Settlement; becauſe ſuch Leagues which are made with the profeſſion of the greateſt friendſhip (as if men were cohabitants and familiars) ought to be held moſt ſacred, and religiouſly obſerved. Now this Bread and Wine in the Sacrament is Gods, both as it is offered by us unto him, and as it is conſecrated to repreſent his Son Chriſt unto us; and therefore we by partaking of it, do ſolemnly engage our ſelves unto, and promiſe our fidelity in his ſervice, as thoſe that are his domeſticks, and deſire always to remain in his familiarity. But ſuppoſe any perſon ſhould give us his very blood to drink, that we might the more firmly be obliged to him; what could there be deviſed more ſtrong to tie our hearts together? So the conſpirators with Cataline did combine and joyn themſelves together by drinking of their own blood, that they might be bound in a Covenant exceeding the ſtrength of all others which are made by eating of common food. And ſo doth Chriſt take us into his ſociety, and bind us to him, by giving us the repreſentations of his own fleſh and blood to eat and drink, that ſo we might never think of departing from him who hath admitted us to that Food, which is as much beyond all others in its obligatory vertue, as it is in its own proper worth and excellency.
And that you may ſee it more fully verified, that this eating and drinking is a foederal rite between God and us, let it be conſidered.
III. As a Feaſt upon a Sacrifice (in which notion it is moſt rarely explained by an excellent Doctor of our own) from which it will evidently appear to be intended as a ſolemn profeſſion of Chriſts Religion,D. Cudworth. and a renewal of our Covenant with God.
For the underſtanding of this, you muſt know, That Jeruſalem being the Holy City in Gods Land, Matt. 4.5. Pſal. 85 1. 1 King. 6.1. Pſal, 135.1, 2.and the Temple being the houſe of God, where he dwelt; and the Prieſts Gods Servants, and the Altar his Table (as was ſaid before) there was a conſtant proviſion brought in for the keeping of Gods houſe, and maintaining of his ſervants. And beſide thoſe of the morning and evening, there were a great number of occaſional Sacrifices (which were his fleſh) together with their meat and drink-offerings (which were his Bread and Wine) that came in to be his Food, as the expreſſion is, Levit. 3.11. Theſe common Sacrifices were of three ſorts: The firſt were Holocauſts or Burnt-offerings, ſo called becauſe they were conſumed wholly upon Gods Altar by his fire,Lev. 1.9, 13 (which at firſt came from Heaven, and was never to goe out) none eating of them but himſelf. The ſecond we may call expiatory, becauſe they were to make atonement, and reconcile; which were of two ſorts, Sinne-offerings, and Treſpaſs-offerings: Theſe the Prieſts did eat of (if they were not ſuch whoſe blood was carried within the holy place) as you may read in Levit. 7.7, 9. Numb. 18.9, 10. For they being Gods ſervants, were to be maintained and kept in his Family, and beſide hereby did take the mans guilt (as it were) and carry it away:Lev. 6.25, 26. But none elſe were permitted to eat of it, being ſuppoſed to be in a ſtate of guilt, and not fit to have familiarity with God. The third ſort were Peace-offerings, which were made to God for ſome benefits received (which go among the Hebrews under the name of Peace) to teſtifie their gratitude unto him. The fat of theſe offerings being burnt upon the Altar to God, (Lev. 3.3, 4.) and one breaſt with a ſhoulder being given to the Prieſt, for his portion, (Lev. 7.34.) the remainds were the owners ſhare, that he might eat of Gods meat, and ſo feaſt with him (if he was not in any Legal uncleanneſs) as you may ſee Lev. 7.20.
The Examples of ſuch ſacrifices are numerous in the Scripture, not here to be amaſſed together, and wrapt up in theſe ſheets. It may ſuffice to note two places which lie cloſe together: They were ſacrifices of this ſort that Elkanah offered when he went yearly unto Shiloh, 1 Sam. 1.4, 5.giving portions (viz. of the ſacrifice) to his whole Family that went with him, but to Hannah a double portion.
Thoſe offerings likewiſe which the ſons of Eli made men to abhor, were of the ſame kind, 1 Sam. 2.17. and their ſin conſiſted in theſe two enormities: Firſt, That they were not content with that portion which was aſſigned them by Law (viz. the breaſt and ſhoulder) but they took what, and as much as they liſt (ver. 13.) And ſecondly, That they took their portion before God had his, i. e. before the fat was burnt upon the Altar (ver. 15, 16.) a rudeneſs which the Gentiles would not have been guilty of, except ſome belly-gods and Atheiſtical gluttons. For when they would ſet forth the intemperance of ſuch a man, they could ſay no worſe then this, Haut immolata, ſacra devorat; he devours the ſacrifices before they be offered to God. This I mention, becauſe they were not ſtrangers to this kind of ſacrifice (no more than to the reſt) but did offer them frequently to their gods. You may take one example out of a multitude, which expreſſes both this cuſtom of eating part of the ſacrifices, and likewiſe their forbearance to take any part till God had his. The Egyptians (ſaith Herodotus) while the Sacrifices were burning, In Euterpe, foreign.did beat and knock themſelves; and after they had done ſo, then they made a feaſt of the Reliques of the ſacrifice. We may learn thus much by the way of theſe Heathens, That God is to be ſerved before our ſelves, and there is no true joy but that which ariſes out of true ſorrow.
Now that this eating and drinking was intended as a rite of covenanting with that Deity to whom the Sacrifices were offered, or elſe as a profeſſion that they were in the Covenant, and did remain Gods Friends (if they were already of the Religion) you may diſcern from theſe two places, which will lead me to that for which all this is ſaid. When Moſes had rehearſed to the people Gods Laws (Exod. cap. 20, 21, 22, 23.) which he gave on Mount Sinai, and then came to ſtrike the Covenant between God and Iſrael, it is ſaid, Exod. 24.5. that Moſes ſent young men (i. e. ſome of the firſt-born who were the Prieſts hitherto) to offer Burnt-offerings and Peace-offerings of Oxen, and half of the Blood he ſprinkled on the Altar, which repreſented God, and the other half he ſprinkled on the people, (ver. 6, 7, 8.) as a token of the Covenant between them: But for compleating of the Compact, the chief of the people went up nearer to God, and ſaw that bright appearance, and did eat and drink, ver. 11. which ſure muſt be underſtood of their feaſting upon the Peace-offerings which had been ſacrificed unto God, whereby they profeſſed to own that Covenant he had given to them.
Not long after, this people made to themſelves other gods, and offered not onelyonly burnt-offerings, but alſo peace-offerings to them, Exod. 32.6. and then ſate down to eat and driuk, and roſe up to play, i. e. to be wanton, and commit uncleanneſs with each other. Now that this was an aſſociating of themſelves with the Egyptian gods, we may learn from the Apoſtle, who reciting of this paſſage, and ſpeaking of their Idolatry, makes no mention at all of their ſacrificing to theſe new gods, but onelyonly of this eating, &c. which did conclude the Ceremony, as if the Idolatry did formally conſiſt in this, and that hereby they did devote themſelves to that ſtrange Worſhip. Neither be you Idolators, (ſaith he, 1 Cor. 10.8.) as were ſome of them, as it is written, the people ſate down to eat and to drink, and roſe up to play. By which words you may ſee the Apoſtle makes account, that this eating and drinking of the ſacrifices, was a renouncing of the Covenant of their God, and joyning of themſelves to idols. Now becauſe it was the manner (as it ſeems) of ſome of the Corinthians, ſtill to feaſt in the Idols Temples, and perhaps in the Temple of Venus, famous in that City, which makes the Apoſtle add thoſe words, ver. 8. Neither commit fornication, as ſome, &c. He tells them that this was a plain forſaking of Chriſt, and utterly incompatible with his Profeſſion. For the vouching of which aſſertion, he reminds them what the Sacrament of the Supper of the Lord doth import, viz. a foreign, participation or communion of the Body and Blood of Chriſt, ver. 16, 17. which is as much as to ſay, it is a profeſſion that we as one body, partaking of one bread, do hold communion with Chriſt, and adhere unto him as our Lord and Head, and that to his Worſhip and Service we do conſecrate our ſelves. For juſt as Iſrael by eating of the ſacrifices partake of (or have communion with) the Altar, ver. 18. i. e. profeſs to be of that Religion, and adhere to that way of Worſhip. So it is with Chriſtians, when they eat of the Body and Blood of the crucified Saviour which was offered for us. And therefore by a likeneſs of Reaſon he concludes, That to partake of the Table of Devils, and eat of things ſacrificed to them, was to profeſs to have communion with thoſe impure ſpirits, and thereby to deſecrate themſelves; it being impoſſible for them at once to be devoted to things ſo quite contrary as Chriſt and the Devil, ver. 20, 21.
From all which diſcourſe we may thus reaſon, That this holy Sacrament is a Feaſt upon the Sacrifice which Chriſt offered, as the Jewiſh Feaſts were made with the fleſh of thoſe ſacrifices which they offered to God. For the Apoſtle makes the Communion of the Body and Blood of Chriſt, ver. 16. parrallel to eating of the ſacrifices, ver. 18. And therefore it is a rite whereby we ſolemnly addict our ſelves to the ſervice and Worſhip of Chriſt, and take upon our ſelves ſtrict engagements to be faithfull in that Covenant that is between us; which is the thing that was to be proved. As Iſrael joined themſelves to God by feaſting in his houſe of the Sacrifices; ſo we joyn our ſelves to Chriſt, by feaſting in the place of his Worſhip, and at his Table, upon the remembrances of his body and blood. And our obligations to cleave unto him do as much excel all other tyes in their ſacredneſs, ſtrength and vertue, as the Sacrifice of Chriſt excels the Sacrifice of a Beaſt, or the eating and drinking of his Body and Blood, is beyond all participation of the meat of the ancient Altars. Yea it is ſuppoſed that we are the friends of God before we come hither, and that we are not in any willing uncleanneſs (elſe we ſhould be ſhut out from partaking of this offering.) And therefore our approach to his Table is but more ſtrongly to tye the knot, and to bind us in deeper promiſes, to continue friendſhip with him.
If more can be ſaid then this, I may add, that the eating of this ſacrifice is a ſolemn Oath, that we will be true and loyal to him. For even Heathens themſelves did uſe by ſacrifice to bind themſelves in Oaths. From whence it is that foreign ſignifies that ſacrifice which was ſlain when they made a covenant,foreign Hom. and (in regard of its relation to foreign) may be rendred, the Oath-ſacrifice. And foreign, to cut this ſacrifice (in Homers phraſe) is to make a Covenant, which it is likely may be taken from the Hebrew cuſtome, mentioned Jer. 34.18. And to ſwear foreign, upon the warm intrails of the beaſt, was the greateſt Oath that could be made. When we lay our hands therefore upon the body of Chriſt that was ſacrificed for us, (and much more when we eat of it) we do ſolemnly take our Oaths, that we will be his faithfull foederates, and rather die then ſhrink from thoſe duties to which we bind our ſelves.
IV. If there be any that look upon eating and drinking of this bread and wine, onelyonly as ſymbols of beleeving in Jeſus Chriſt, the matter draws to the ſame point; for faith is the condition of the Covenant of Grace, and comprehends in its ſignification all that God requires. So ſome of the Ancients expound thoſe words, Joh. 6.ver. 54. He that eateth my fleſh and, drinketh my blood, hath eternal life, to ſignifie thus much; He that is made partaker of my wiſdom, through my incarnation and ſenſible life among men, ſhall be ſaved. For fleſh and blood (ſaith Baſil) he calls foreign,Epiſt. 141. ad Caeſar. all the myſtery of his incarnation and converſation here in the fleſh amongſt us, together with his doctrine which he hath taught us, foreign &c. by which the ſoul is nouriſhed and fitted for the ſight of coeleſtial things; and therefore eating and drinking of theſe muſt denote embracing of all Chriſt, ſo as to be conform to him and to his doctrine. If then we take the body and blood of Chriſt in this Supper repreſented to us, to ſignifie the ſame, and eating and drinking to be onelyonly believing, yet you may eaſily ſee to how much we are engaged if we do really believe.
But it is manifeſt to me, that eating and drinking here, muſt comprehend more then it doth in St. John: for elſe we ſhall do nothing at the Lords Supper, but what we might do at any other time as well. If it be onelyonly beleeving, and meer ſpiritual eating that here is exerciſed, then we may feed ſo without this food. And when Chriſt commands ſo frequently, Do this in remembrance of me, it would be no more ſence then if he had ſaid, Do this, which yet you may do, without doing this.
This eating and drinking therefore muſt be a profeſsion of our faith; a covenanting ſolemnly with God, and a receiving and giving of thoſe pledges of love, which we cannot have any where elſe.
V. And indeed the old Chriſtians did ſo ſacredly bind themſelves hereby to their Saviour, that Heathens were ready to ſuſpect them of dangerous combinations, and ſuch conſpiracies as might prove miſchievous to the Commonwealth. From which imputation whileſt Pliny doth acquit them,L. 10. Epist. 97. he likewiſe inſtructs us for what end they met together at this feaſt. They aſſemble themſelves (ſaith he in a Letter to Trajan the Emperor) before day break, and ſing a Hymn to Chriſt as if he were God, and then they do ſacramento ſe obſtringere; bind themſelves with a Sacrament or Oath, not that they will do miſchief to any, but that they will not rob or ſteal, nor commit adultery, nor falſifie their words, nor deny their truſt, &c. And then after they have eat together, they depart to their own homes. Of more then this they proteſted to him he ſhould never find them guilty; and this was the crime of Chriſtians in thoſe firſt ages, to engage themſelves to commit no crime; which they bound themſelves unto by this Sacrament of Chriſts body and blood.
The Greek Chriſtians at this day,Chriſtop. Angelus, rit. Eccleſ. Graec. when they take the bread or cup into their hands, make this profeſſion; Lord I will not give thee a kiſs like Judas; but I do confeſs unto thee like the poor thief, and beſeech thee to remember me when thy Kingdom comes. If we do touch the body of Chriſt with traitorous lips, and embrace him with a falſe heart, we ſtain our ſouls with the guilt of that blood which can onelyonly waſh them from all their other ſins. And therefore we muſt come unfeignedly to bewail our neglects; and to ſettle our former reſolutions of ſtrict obedience. It is grown even to a Proverb (as Joſeph. Accoſta relates) among the poor Indians that have entertained the faith,De procur. Ind. Sal. L. 6. that Qui euchariſtiam ſemel ſuſceperit, nullum amplius crimen debet committere: He muſt never be guilty more of any crime who hath once received the Euchariſt. And if they chance to commit any, they bewail it with ſuch a ſorrow and compunction, that (he ſaith) he hath not found ſuch faith no not in Iſrael. But it would be very ſad if we ſhould be ſent to ſchool as far as India. There are, I make no doubt, many pious ſouls among our ſelves, that look upon it as a bleſſed opportunity to knit their hearts in greater love to God, and that are more afflicted for an evil thought after ſuch engagements, then other are for a baſe and unworthy action.
Whenſoever therefore we come to celebrate the memory of Chriſts death in this manner, we muſt remember with our ſelves, that we are aſſembled for to renew our baptiſmal vow and league; and in the devouteſt manner to addict our ſelves to a more conſtant love and ſervice of the Lord Jeſus, We muſt look upon this feaſt to which we are admitted, as a diſclaiming of all enmity to him, and a profeſſion of our continuing a hearty friendſhip, ſo as never to do any hoſtile act againſt him. And thence indeed it is called a Sacrament (according to Tertullian and others with him) becauſe we here take an Oath to continue Chriſts faithfull Souldiers, and never to do any thing againſt his Crown and dignity as long as there remains any breath in our bodies. We do repeat our Oath of Allegiance, and ſwear fealty again to him, or (as we ordinarily ſpeak) we take the Sacrament upon it, that we will be Chriſts faithfull ſervants and Souldiers, againſt the Devil, World and Fleſh, and never flie from his ſervice.
Every act of ſin then after ſuch promiſes, is not onelyonly treaſon, but perjury; not onelyonly the breaking of our faith, but of our Oath; yea not onelyonly the violation of a ſimple Oath, but of Oath upon Oath; which we ought more to dread, then we do to break our bones.
We eſteem it an impiety of a high nature, for a Miniſter to give a cup of poyſon into a mans hand inſtead of the blood of Chriſt; and we do deſervedly abhorre that Prieſt that poyſoned Pope Victor the 3d.Venenum ſub ſpecie ſacramenti dedit, vertens calicem vitae in calicem mortis. with the Sacrament, and him that poyſoned Henry the 7th. Emp. turning (as Nauclerus his phraſe is) the cup of life into the cup of death. But whileſt our hearts ſwell in indignation at ſuch a crime, let us conſider with our ſelves, what a treaſonable act it is, to poyſon our ſouls with our own hands, and by a baſe treachery to God, to ſwallow down curſes and woes into our ſelves. Better were it for us to be choaked with the bread of life, or to feel the venome of Aſps boiling in our veins after the holy cup, then to take an Oath which we take ſmall care to keep; then to go on in a courſe of ſin, after ſuch ſacred profeſſions of our duty and ſervice unto Chriſt. We are amazed to hear that men can touch the Goſpels before a Magiſtrate, and kiſs the book, or lift up their hand to Heaven, and yet make good never a word that they ſwear. We are apt to think, that either theſe men have no ſouls, or that they do not value them at the price of a rotten nut. O let our very fleſh then tremble to think, that we ſhould lay our hand upon the body of Chriſt, and take it into our very mouths, and ſolemnly ſwear unto him, and yet not be faithfull in his Covenant, nor heartily indeavour to perform our promiſes unto him. For there is no forſworn perſon hath ſuch a black ſoul, as he whoſe ſoul is fouled even by the blood of Chriſt himſelf, which waſhes the ſouls of others. The world cannot but ſhrink at the thoughts of that fearful act of one of the Popes, who making a League with Caeſar and the French King, divided the bread of the Sacrament into three parts, with this ſaying (ſcarce tollerable) As the holy Trinity is but one God, ſo let the union indure between us three confederates; and yet he was the firſt that broke it and ſtarted from the agreement. Far be it from us then after this action wherein we joyn our ſelves to God, and unite our hearts to fear his Name, and become as it were one with him, to reſcind our Covenants, or ſtand again at tearms of defiance. But let us have a care to obſerve this Vow far more religiouſly then we do an Oath to any mortal man, which yet no perſon of credit and conſcience would break for all the world.