Discourse Concerning the Sacrament of the Lords Supper, Section 1 · Chapter 6
CHAP. VI.
AS this Sacrament is a means of uniting us to our Lord by faith, ſo likewiſe of uniting us to our brethren by love. It knits us not onelyonly to our head, but all the members alſo thereby are more indeared unto each other. We enter here into a ſtrict league of friendſhip with them, as well as into a Covenant with God.
For all true Chriſtians are not onelyonly of the Family of God, but his children and neareſt relations; ſo that we cannot profeſs any love unto the father of them all, but we muſt at the ſame time embrace his whole progeny, as bearing his character, and having in them thoſe very things which we love in him. When we take the bridegroom, we contract a kindred alſo with all the friends of the bridegroom. And love indeed is of that nature, that it is not onelyonly diffuſive of it ſelf, but it runs forth with a certain pleaſure, and tickles our heart as it paſſeth from us. So that no man would be excuſed from loving of his brethren, nor willingly want that part of this Chriſtian feaſt. We all grant that this food would not be ſo full of juice and ſweetneſs, but that it taſtes of the Love of our Lord; nor would this cup be ſo pleaſant, but that it is the cup of Charity. Now when the heart is once filled with love, it wants nothing but objects whereon to empty it ſelf, and it is like new wine that is ready to burſt the veſſel, unleſs it find ſome vent. And therefore one good man is glad at ſuch a time to eaſe himſelf into the boſome of others, and to expreſs himſelf to them in ſuch charitable actions as cannot be done to God who is all ſufficient of himſelf. This adds to the grace of this entertainment, that there is nothing but love to be ſeen in it. The food is love; the Maſter of the Feaſt glories in no greater name, then that he is Love; all the gueſts are Brethren; they are all in their Fathers houſe; they all receive the tokens and pledges of the Love of their Elder Brother; and his love is ſo great that he is content to ſhare his inheritance among them. It muſt be therefore againſt nature, and the courſe of things, not to love, and to let our Brethren ſhare in our affections, who have a portion in the ſame Saviour.
But to make it plainly appear, that one end of the inſtitution of this Sacrament was to advance love and kindneſs in our hearts to each other, let theſe things be conſidered:
I. As it is a common feaſt, it carries in it the notion of love and good will that is between all the gueſts. It is well known that eating and drinking together was anciently ſuch a ſign of unity, conjunction of minds and friendly ſociety, that the word Companis, and Companio, in old Latine, is the ſame with Socius. Our Engliſh retains them all, and expreſſeth a more then ordinarily familiarity between perſons, by the names of companions, company and ſociety, which are firſt made and afterward maintained by a friendly converſe at the ſame table, and eating of the ſame Bread. And hence it is that all our Companies and Fraternities in Cities have their Guild-halls where they meet, and their feaſts likewiſe at certain times for the maintaining of love and amicable correſpondence. From which kind of meeting it is that the holy Sacrament was called Synaxis, a convention or coming together in one, which the Apoſtle expreſſeth when he ſaith, 1 Cor. 11.20. foreign, &c. When you come together into one place. It is a phraſe for their aſſembling and convening at an appointed time to feaſt together, and maintain mutual charity which Chriſt had commended ſo much unto them. And this Ariſtotle in his Politicks makes the foreign,L. 1. Polit. the firſt of all communions, which is between thoſe that live under the ſame roof, and eat and drink at the ſame table, as Parents and Children, Brethren and Siſters, from whence all other ſocieties and communions are derived. Chriſtians are called in Scripture by the name of thoſe near relations, and therefore their love is fitly expreſſed and upheld by this kind of intercourſe and ſweet converſe. And the frequenter it is, the more would it approach to a likeneſs to the moſt ancient and prime communion in nature. For this is a maxime in that great man,foreign. lb. An every day communion doth naturally make a houſe. We are the houſe of God, and the firſt converts to the faith do ſeem to have maintained ſuch a daily communion; that they better deſerved that name then any people that ever were; and teſtified that they looked upon one another as Children of the ſame parent, and were ſpiritual brethren and ſiſters in the Lord. It is ſo natural to give tokens of friendſhip by this thing,In Muſcovy the Bridegroom preſents a loaf of bread to the Prieſt, and he to the friends, who break it, and eat of it, in token of fidelity and love. V. Hiſt. of Ruſsia by G. Fletcher, cap. 24. that in ſome places people have made their ſponſalia, or contracts of marriage, by each perſons drinking of the ſame cup. And perhaps for the ſame reaſon it is, that in many places of England they uſe after marriage to break a cake over the head of the bride, as ſhe enters into the doors, either ſhewing that they muſt live together in the moſt intimate ſociety, or that they and all their friends eating of it, may ſignifie the great love that is between them. Now the more ſacred our food is whereof we partake, and the body of Chriſt being broken before our eyes and adminiſtred unto us, the more ſtrongly are we engaged to brotherly love, and the rarer friendſhip do we contract beyond all that the word companion can expreſs.
II. The Paſchal ſupper among the Jews was a feaſt of love, as well as of remembrance. For it was not onelyonly celebrated between the members of the ſame family, but by the whole Nation who came together from all parts at the ſame time, and in one place; which did intimate to them that they were but one body. For this cauſe it is likely God ordained that they ſhould have one whole Lamb for every family,Exod. 12.46. and not divide it into portions among ſeveral companies; as alſo he forbids that a bone of it ſhould be broken by them. It did well repreſent the unity that was among them, ſeeing they all did the ſame thing without any diviſion, and made not the leaſt fraction in thoſe parts that were moſt compacted. The bread likewiſe without leaven might have ſome ſuch ſignification in it, that they ſhould not ſwell by the fervency of any paſſion, nor be ſowred by any malice or ill-will to each other who eat of the ſame unleavened bread. And ſo the Apoſtle bids us to keep the feaſt (now that Chriſt our Paſſeover is ſacrificed for us) not with the leaven of malice and wickedneſs, 1 Cor. 5.7, 8.but with the unleavened bread of ſincerity and truth. And it may be obſerved, that though the ſtranger that was uncircumciſed might not by the Law eat of the Lamb (Exod. 12.43, 45.) yet their Maſters tell us that they permitted them to eat of the unleavened bread, and bitter herbs, &c. which was a token of ſome love unto them, though not of ſuch a dear affection as they had for their own Nation.
III. But the Lords Supper is much more a feaſt of love, becauſe it is a remembrance of the greateſt love that ever was, which our Lord ſhewed in dying for us. This love of his muſt in all reaſon be compenſated with a great love from us, and he hath made our Brethren to be his proxies and receivers; he hath transferred the debt that is owing him unto them, that we may do them thoſe kindneſſes for his ſake which we cannot do immediately unto him. It is worthy our notice, that the firſt perſon that ever received this holy Sacrament, was (in all likelihood) St. John the beloved Diſciple, he that lay in Jeſus his breaſt (and is therefore called by ſome Greek Writers foreign, he in the boſome) whoſe heart was ſo full of love to the Brethren, that he breathes little elſe in one whole diſcourſe which he left to his little children. And you may obſerve alſo that immediately after this Supper (ſpoken of Joh. 13.) our Saviour entertains his Diſciples the reſt of that night till he went into the garden, with thoſe heavenly diſcourſes which you read in the 14, 15, 16, 17, Chapters of the ſame Goſpel. A great part of which contain the Commandment of brotherly love, of living in peace, and being one with each other even as He and his Father are one; which may well ſuggeſt to our meditations, that one intent of this heavenly repaſt is to breed in us a kind of coeleſtial charity, and make us all like that Diſciple who firſt had the favour to taſte of it.
IV. This Supper is the more ſignificant of Chriſtian charity and peace that is to be between all the gueſts, becauſe they all eat of one loaf, as the Apoſtle ſpeaks, 1 Cor. 10.17. where foreign which we render one bread, more properly may be tranſlated one loaf, of which all the company do partake, and thereby are made one body, members of the ſame Chriſt, and members one of another. As the flour though conſiſting of many little parts, is mingled and knealed into one loaf; ſo are all Chriſtians united and compacted into one body, by partaking of that one and the ſame individual loaf. And therefore we may by the way take notice, that the bread provided for our Communions (though never ſo great) ought to be but one loaf; and likewiſe that all ſhould communicate (if it may be) at the ſame time, and not one part of a Congregation to day, and the other at the next meeting; for this doth not ſo well ſignifie the union that is among all Chriſtians who live together in the ſame ſociety. And to render this conteſſeration the more manifeſt,Joſeph de Vicecom. L. 2. de M…ſſae rit. cap. 10. in ſome ages of the Church (though but in ſome particular places) every family that did receive offered a quantity of flower, with which the Communion-bread was made. This mixture of one mans meal with anothers, and the combination of all the particles in one paſte, did well denote that they were but one body of men mingled together by ſuch a common affection that they were made one lump, and did loſe themſelves in one another, not knowing any difference between each other. And indeed there never was any ſociety of men ſo ſtrongly united and kneaded together, as the firſt body of Chriſtians were. Though their union may well be repreſented by the little Atomes of flower all glewed together in a loaf; yet the ſtrength of their union may be better compared to the ſtones of a Temple ſo cemented, that the hand of man is of no force ſo much as to move them. And to ſuch ſtones the Apoſtle St. Peter compares them, when he ſaith (1 Ep. Cap. 2.5.) that as lively ſtones they are built up a ſpiritual houſe, &c. Living ſtones they were, becauſe they were ſo many ſouls or hearts joyned together into a ſpiritual temple, making one great heart beating with the ſame love: and becauſe likewiſe they had all drunk into the ſame ſpirit of life, Act. 2.32.which was the common vinculum, tie, or bond that thus united them together, and made this one bread to be like the ſtrength of ſtones rather then bread. As the little particles of meal were by the help of water wrought into one paſte;foreign, 1 Cor. 12.13. ſo were all particular Chriſtians by this ſpirit wherewithall they were watered, formed into one ſpiritual body to be no more many, but one.
V. The ancient Chriſtians likewiſe had many ſignificant cuſtoms and practiſes whereby they did notably expreſs at this feaſt the love which was among them. The moſt remarkable of which are theſe:
1. There was the Holy Kiſs wherewith they ſaluted each other, as a token of the dear affection wherewith they embraced, and of their deſire that their ſouls might paſs (as it were) into each others bodies. There are many places of Scripture which mention this kiſs (as Rom. 16.16. 1 Cor. 16.20, &c.) and the beſt Writers near the times of our Saviour, tell us, it was uſed to be given at the holy Communion, as the fitteſt ſeaſon to expreſs ſuch an innocent and ſincere love. When we have done prayers (ſaith Juſtin Martyr) foreign,Apolog. 2. &c. we ſalute each other with a kiſs; and then immediately the [foreign] chief Miniſter takes the bread and wine from the hand of thoſe that offer them, &c. At this feaſt then they did ſalute one another; and when they faſted, De Orat. cap. 14.it began to be a cuſtom (ſaith Tertullian) that after prayers they ſhould forbear the kiſs of peace, quod eſt ſignaculum perfectionis, which is the ſign or ſeal of perfection, i.e. of love and charity (I ſuppoſe he means) which is called by the Apoſtle the bond of perfectneſs. That it was a cuſtom among the Jews to ſalute with a kiſs at their prayers, is the affirmation of Druſius; In Generoſia.but a greater man then he was, ſaith, that he finds no ſuch thing in all their writings, and ſhews that in all likelihood he was deceived, by miſtaking the word Tiphluth for Tepilloth, the former of which ſignifies fooliſhneſs, and the latter prayers. Buxtorf. Lex Tal. in voc. foreignAnd ſo he obſerves that it is ſaid in the great Bereſchit (upon thoſe wvrds Gen. 29.11.) every kiſs is foreign to folly, i. e. a wanton kiſs, except thoſe three to which one adds a fourth. Firſt, The kiſs of homage, ſuch as Samuel gave to Saul, 1 Sam. 10.1. (and ſuch I may add, as we are bid to give to the Son of God, Pſal. 2.12.) Secondly, The kiſs of meeting, ſuch as Aaron gave to Moſes, Exod. 4.27. Thirdly, The kiſs of departure, ſuch as Orphah gave to her mother, Ruth. 1.14. And fourthly, The kiſs of kindred, ſuch as Jacob here gave to Rachel, becauſe ſhe was his Couſin. VVe muſt ſeek therefore for no other reaſon of this kiſs, but that it was a ſign of kindneſs and love by the cuſtom of all the world, and therefore it is called the kiſs of charity, 1 Pet. 5.13.
And for this cauſe ſaith Chryſoſtome, the Apoſtle bids the Corinthians (in the place forecited) to ſalute each other with an holy kiſs, 1 Cor. 16.20.becauſe there was ſuch vehement contentions and great differences among them. For one ſaid I am of Paul, another ſaid I am of Apollo, another called himſelf after Peter, and another after Chriſt. One was drunken at their ſacred feaſt, and another hungry; they went to Law with one another; and there was a great deal of pride and envy and confuſion about their ſpiritual gifts: And therefore having exhorted them, ver. 14. to let all things be done in love; he now commands them to be joyned together alſo by the holy kiſs, foreign, for this unites and begets one body. And ſo likewiſe he obſerves, that the kiſs doth not onelyonly unite thoſe that are divided, but it likewiſe makes an equality between thoſe that are unequal, which is a neceſſary thing to all friendſhip. By this peace ſaith he (in Rom. 16.16.) the Apoſtle takes away all that diſquieted them, and makes that the great will not deſpiſe the leſs,foreign. nor the leſs will not envy the great, but both pride and envy will be caſt out; this kiſs being of that nature, that it ſweetens, ſmoothes, and equals all things.
And I may obſerve alſo, that the very next words of the Apoſtle, ver. 17. are an entreaty to mark all them who cauſe diviſion among them. As if he ſhould have ſaid, Salute one another, and ſo embrace; that he may be looked upon as no Chriſtian, that cauſes diviſions and offences among you.
And ſo in another Sermon he moſt admirably diſcourſes of this Chriſtian Charity, which is ſignified by the kiſs. Do not ſay (ſaith he) that ſuch an one hath done me harm,Homil. 21. in Epiſt. ad Rom. and no man can put up the wrong; but think with thy ſelf what Chriſt ſaith to him that betrayed him with a kiſs to the death of the Croſs, and minde how notably he reproves him.Luk. 22.48. Judas betrayeſt thou the Son of man with a kiſs? Who would not be ſoftned with theſe words? What heart would not ſuch a Voice bow and encline unto it? What wild Beaſt, what Adamant is there that would not be moved? Do not ſay unto me hereafter, Such an one is a Murderer, or the like, and I cannot abide him. I tell thee, if he be ready to thruſt his Dagger into thee, and to baptize his right hand in thy throat, kiſs that right hand of his, for Chriſt kiſſed the very mouth of his Murderer. Thou art the ſervant of him, I ſay, that kiſſed the Traitor (for I will not ceaſe to repeat it again and again) of him that ſpake words to him ſofter than a kiſs. For mark it, he doth not ſay, O thou villain, thou traitor, doſt thou make me this requital for all my kindneſs; but he onelyonly ſaith, Judas, (calling him by his proper name) canſt thou find in thy heart to betray me on this faſhion. Yea I may obſerve, that he calls him Eriend, Matth. 26.50. which are words of great ſweetneſs to ſuch an unworthy perſon. And after this he doth not ſay, Why doſt thou betray thy Teacher, thy Maſter, thy Benefactor; but why betrayeſt thou the Son of man with a kiſs? If he was not thy Maſter, yet wilt thou betray an ordinary man, who deals ſo courteouſly with thee, and vouchſafes to kiſs thee, even when thou betrayeſt him with that kiſs? O bleſſed Lord! what an example haſt thou given us of humility and forgiveneſs? And how kindly and graciouſly he treats likewiſe thoſe that came to take him, you may ſee if you read what follows, which will make any man aſhamed to be cruel to his Brethren. What though they be guilty of a thouſand faults? They cannot be greater then this of Judas to our Saviour. Wilt thou not kiſs him, when our Saviour kiſſed and embraced the Traitor? How canſt thou receive the holy offering, if thy tongue be red with the blood of men? How canſt thou give the Peace (he means the kiſs, which was accompanied with good wiſhes) if thy mouth be full of War? Thus that excellent man, from whoſe mouth I deſire my Reader to learn, if not from mine. And therefore he expounds this word foreign Holy to ſignifie,O Cum. & Theophylact. that the kiſs ſhould be ſincere, and without all hypocriſie, or falſeneſs of heart, in which he is followed by other ancient Expoſitors. But it may likewiſe ſignifie the purity of it, and that it ſhould be onelyonly out of Chriſtian love, and not with any other baſer paſſion. And it was a thing ſo conſtantly uſed, that it is likely indeed the Heathens did hence reproach the Chriſtian meetings, as if they did burn with ſome filthy fires. But the true Chriſtians could not be impeached of any ſuch Crime: Their flames were ſo pure and bright, that they left no foot nor blackneſs at all in the ſoul behind them. There were indeed ſome baſe pretenders, the impure followers of Simon Magus, 2 Pet. 2.14.whoſe eyes were full of Adultery, and whoſe lips gave ſtrange kiſſes; but they were abominable in their Doctrines too, and ſeparated themſelves from the Flock of Chriſt,Jude 19. being ſenſual, and having not the ſpirit. Theſe men bragging that they were the onelyonly ſpiritual men, and calling all others meer animals, might give occaſion to the Heathens and the Enemies of our Religion to ſay, that Chriſtians aſſembled for ſuch actions as they practiſed, but are not to be named. But the ſound profeſſors did wipe off all theſe calumnies that were caſt upon the whole Religion for the fault of ſome Apoſtates, not onelyonly by their moſt excellent Writings, but likewiſe by their pure lives and cautious converſes.Achill. Tatius. L. 4. foreign. The kiſs of thoſe that are in love (ſaith one that well knew) is foreign, unlimited, unſatiable, and alway renewed. To ſhew therefore that their kiſs was a token onelyonly of coeleſtial Charity,foreign. Athenagoras tells us that it was unlawfull for them to kiſs any one foreign the ſecond time to pleaſe themſelves. And the Conſtitutions aſcribed to Clemens, tell us alſo, That the men ſaluted men, and the women thoſe of their own ſex, that ſo they might avoid all danger, and take off all offence. Theſe kiſſes were as pure and innocent as the ſnow; they were no other then had been long uſed in the World among familiar friends, but onelyonly that they were a token of a diviner love, and denoted a more ſacred affection being uſed in their ſolemn congreſſes with the Divine Majeſty.Cyril. Hieroſol. Mystag. 5. So Cyril ſaith excellently, This kiſs is not barely ſuch an one as is given among familiar acquaintance, foreign as they meet in the ſtreets, but foreign, &c. they mingle ſouls together, and promiſe an utter oblivion of all offences. Chriſtian ſouls did ſit upon their lips, and there embracing together, did paſs (as it were) into each others bodies. As it was ſaid of Jonathan, 1 Sam. 18.1.ſo it might be affirmed of them, their ſoul was knit to the ſouls of their brethren, and they loved them as their own ſoul. And therefore Alexander the falſe Prophet, Lucian in Pſeudomant.in imitation (I make no queſtion) of theſe holy brethren, did entertain all his followers with a kiſs; and thoſe that were admitted to a near communication with him, were called foreign, they within the Kiſs. There are ſeveral places I obſerve in holy Writ, where this kind of ſalutation is joined with weeping, Gen. 29.11. Gen. 33.4 Gen. 45.15. whereby the Scripture expreſſeth ſuch a joy at each others ſight, that it ſtopt all paſſages for the preſent, but the eyes, and tears told that which the mouth could not yet ſpeak but by a kiſs. And in one place this ſalutation goes under the Name of falling on the neck (Gen. 46.29.) which denotes the Ardency of their embraces, and that they hanged on each others lips, as if they were loath to be two any more. But beſide all this, it muſt be marked, that the kiſs was uſually accompanied with ſome form of Benediction or Prayer for their welfare; which plainly appears in the ſalutations of two treacherous perſons, Joab and Judas, 2 Sam. 20.9. Matth. 26.49. the one of which ſaith, Art thou in health my brother? (i. e.) I pray thou mayeſt be, as I hope thou art, &c.) and the other, foreign, All hail Maſter, From all which we may be well aſſured, That theſe Chriſtian embraces did onelyonly melt them into tears, and not inflame them into any diſtempered heats; that they did onelyonly ſhew their dear affection, and heartily pray to God that all Peace might be with them, i. e. that all proſperity and happineſs might be their portion.
2. The firſt Chriſtians having the Blood of Chriſt as yet warm upon their hearts, burnt with ſuch Charity to each other that they inſtituted frequent Feaſts which they kept at the ſame time after they had received the Sacrament of Chriſts Body and Blood. At this ſacred Meal the poor were feaſted together with the rich, upon thoſe offerings which the rich had made. And they ſate down as it hapned, without any diſtinction, either in higher or lower forms, to ſhew that they looked on themſelves as equals in Chriſt, and fellow-heirs of the ſame promiſe. Theſe Feaſts were called foreign, Feaſts of Love or Charity, and are mentioned in St. Jude ver. 14. and by St. Peter, 2 Pet. 2.13. So denominated they were, as Anaſtaſius Sinaita will have it, from their end and purpoſe; which was foreign, to draw all together to an unity and agreement. Tertullian gives a better reaſon, but tending to the ſame ſence: Our Supper (ſaith he) carries its reaſon in its Name, Coena noſtra de nomine rationem ſui oſtendit. Vocatur foreign id quod dilectio penes Graecos eſt Tert. in Apol.for Agapae ſignifies love in the Greek Language. We find no Divine Inſtitution for theſe Entertainments, yet they have (as a Learned man ſpeaks*Montag. againſt Sdden.) Divine Toleration. And they had a good beginning, though in proceſs of time they nouriſhod diſorders. In the firſt ſimplicity they fed the ſoul as well as the body, and Charity was no leſs nouriſhed then their Carcaſſes; though in after-times it muſt be confeſſed they made greater expences then formerly, but did far worſe employ them. And therefore in Juſtin Martyr's dayes (about the year 160) as far as one can gueſs by his Apology, they left them off, and diſpoſed the offerings more advantagiouſly into a common Bank for the poor and diſtreſſed perſons. For they were not like men now that take away abuſes, and ſave their money; but they reformed the miſpence of that Charity which they ſtill continued. And therefore thoſe Agapae which after-Authors mention, were but rarely celebrated on their Birth or Marriage-dayes: or at their Funeral Obſequies, whence a dole is at this day uſed to be given to poor people. But they were ſo approved of in the Apoſtles dayes, that the phraſe of breaking bread in the New-Teſtament ſeems to have reference to this whole Feaſt, and not onelyonly to receiving the Sacrament of the Lords Supper. For ſo the phraſe is uſed among the Hebrews for a Feaſt, and ſo in the Acts of the Apoſtles, cap. 27.35. St. Paul is ſaid to take bread, and give thanks, and break it, which was not a celebration of the Euchariſt, but a common meal together with the paſſengers in the ſame ſhip. And in like ſence the foreign the Lords Supper is to be underſtood,1 Cor. 11.20. for the whole Feaſt including both the Agape, and the Euchariſt alſo, being ſo immediately joined together. Whence it is that Ignatius ſpeaking of this under the name of foreign, to make an entertainment, he ſaith they ſhould never do it foreign,Epist. ad Smyrn. without the Biſhop or Overſeer of the Congregation. And the reaſon ſure was, becauſe this Sacrament was alwayes joined with that Feaſt, and both underſtood by one name; which Sacrament none might celebrate without the preſence of him that was appointed by God to bleſs and ſanctifie the offerings that were brought.
So Mr. Thorndike teſtifies,Review of Rights of the Church. That he finds in a MS. (expounding divers Greek words of the Bible) this glofs, foreign, The Lords Supper, is to dine in the Church. This common Entertainment being made for poor and rich, out of the ſtock of the Church from the offerings that were brought, the ſeaven Deacons were firſt appointed to attend upon the making of this proviſion, and relieving the poor otherwiſe, which the Apoſtles had not leiſure for to mind; as you may read, Acts 6.2. Where by foreign, ſerving Tables, we cannot well underſtand any other thing then providing for the poor this Table at the Feaſts of Charity, which maintained a ſingular love and kindneſs among them all. So great a kindneſs it was that hereby was nouriſhed, that the Heathens could not but take notice of it, as inviting many to be Chriſtians. You ſhall find,In Frag. ſaith Julian, among the Galileans, (by which name they called Chriſtians) foreign, their Feaſt of Love, which they call Agapae, their entertainment, and their ſerving of Tables, which draws many to their Religion. And this is the great thing which the Apoſtle reproves the Corinthians for, that though the Sacrament and this feaſt were appointed to preſerve love, yet they rudely abuſed them to the very contrary end.
The Gloſs of Oecumenius (if it be peruſed) will make this very clear. When you come together (ſaith the Apoſtle,foreign, &c. 1 Cor. 11.20.) into one place, This is not to eat the Lords Supper, &c. i. e. Your very coming together ſignifies love, but it doth not work it; for whereas you ſhould have a common Table (as our Lords was) you make it your own pleaſure, and exclude the poor from it. But I will tell you what the Lord delivered to me, that he in the night he was betrayed entertained not onelyonly his holy Diſciples, but even the Traitor Judas, that wicked enemy of his, at his Table; and how dare you therefore refuſe the poor, and exclude them from your Feaſts. Or thus: If the Lord gave both to poor and rich his Body and Blood, dareſt thou ſeparate any from thy table, and caſt a ſcorn upon them? If he gave thanks who delivered and divided his own Body, ſhalt not thou thankfully, and with the greateſt joy, make the poor thy companions and gueſts at the things that are given from him to thee, &c. I tell you once more, (ver. 27.) that whoſoever eats and drinks in this unworthy and baſe faſhion, contemning the poor for whoſe ſakes you meet together, he is guilty of Chriſts Body and Blood, and doth the greateſt diſhonour unto them by handling them with ſuch impure hauds. And at laſt (ver. 33.34.) he adviſeth them, that they would ſtay one for another; and if through hunger they could not well expect long, he bids them eat at home, and not come together for condemnation. Upon which words the ſame Author thus gloſſeth: You come together to the Supper for love; and if that be in your hearts, you had better take a refection at home, then by caſting a contempt upon your brethren, ſhew that you have no love at all.
It is very likely alſo, That firſt from theſe Feaſts they ſent portions to thoſe that were abſent, to teſtifie their love unto them; and ſo afterward (as is moſt certain) the cuſtom grew to ſend from the Euchariſt ſome of the bleſſed bread to thoſe that could not come unto their aſſemblies. So Juſtin ſaith, That foreign, they carry away ſome part to thoſe that are not preſent. Which I ſuppoſe aroſe in imitation of the Jewwiſh manners, who in their Feaſts ſent portions one to another, that they might more expreſs their friendſhip which they deſired to continue. The Heathens likewiſe were not ſtrangers to this cuſtome, as one example out of many will bear ſufficient witneſs: When Ageſilaus offered his foreign,Plut. in vita Ageſilaus. ſacrifices for glad tydings of a victory, he ſent pieces of the fleſh to his friends, that he might make them partakers in his joyes. All which I mention onelyonly for this end, that we may ſee how deſirous they were, in the beginning of our Religion, to keep up a mutual charity as the greateſt honour of it, which made them omit no cuſtom that had been obliging among the Jews, if it might help to promote the love and unity of the Church.
3. Then they had their collections for the poor, which enſued their participation of Chriſts Body and Blood. This the Apoſtle mentions,foreign, Oecum. in loc. 1 Cor. 16.1, 2. when he bids them on the firſt day of the week (when the myſteries were celebrated) to lay by ſomething for the uſe of diſtreſſed Chriſtians, which was the practice of other Churches. And Juſtin Martyr's words may be a good Comment upon that Text, when he ſaith, After theſe things (i. e. receiving the Sacrament) we alway remember one another of them, and foreign, &c. They that have, Apolog. 2.do help thoſe that want, every man giveing foreign, according as he himſelf thinks fit to do. And that which is gathered is laid in the hands of the Preſident (i. e. the chief Miniſter) wherewith he helps the Orphans and Widows, relieves thoſe that are ſick, or in priſon, and thoſe that travel, and all ſtrangers; and to be ſhort, he is the Curator of all that are in need. You may perceive likewiſe by the Apoſtles words, that their charity was no leſs large then the world; and that it was not impaled in a particular Church, but did ſtretch its hands to the fartheſt parts, by ſending relief to Jeruſalem, from whence the Goſpel came unto them. But beſides theſe, there were other offerings (as we call them at this day) which the people brought both for the celebrating of the Euchariſt, and the maintenance of the Miniſters of the Goſpel. Theſe gifts (as an Adverſary confeſſeth) were called Sacrifices, Dionyſ. Petav. diatrib. in Syneſs. cap. 3.though coming from the hands of the people. Whence it is that Cyprian chides the rich people, that they threw nothing into the Corban: and came into Gods houſe ſine ſacrificio, L. de Opere & Eleemoſ.without a ſacrifice; yea did eat part of that ſacrifice which the poor had offered. With theſe ſacrifices the Apoſtle ſaith that God is well pleaſed, and they that did offer them did it to teſtifie their love to God who had given them ſuch good things, and their love to their Brethren, who they deſired ſhould ſhare with them in Gods bleſſings. They were both a piece off Gods worſhip, and gave glory to him, (Pſal. 96.8.It was accounted a favour to be admitted to the offertory, i. e. to have their money accepted which they gave to the poor. And it was a puniſhment to communicate foreign without offering; as a perfect communion was called foreign, a communión with offering. Petavius Ib. Epiſt. ad Diog.) and likewiſe a piece of great charity that made others glorifie his Name. By theſe and all other wayes they expreſſed ſuch an affection, that it was the talk of the Heathens, and that whereby they were known by all men to be his Diſciples. And therefore when Diogenetus ſent to Juſtin Martyr, to know ſomething more particularly concerning the Chriſtian way, he enquires not onelyonly, what God they truſt in, and how they worſhip him, and what makes them contemn the world, and deſpiſe death, &c. but alſo foreign, what was that their dear affection which they did bear unto each other? This was more famed in the world then the noble band of lovers that died at each others ſide, and were ready to receive thoſe wounds into their own bodies, which were dealt to their companions. For they did not onelyonly impart their goods, but their own ſelves, and were prepared to lay down their lives for the Brethren. And if the relief they beſtowed on each other were like incenſe and ſacrifices to God (Phil. 4.18.) then the giving of themſelves, was ſomething like the love of Chriſt, and too great a charity to be reſembled to any thing but his ſacrifice.
4. And there was another thing that was ſometime in uſe, which teſtified their love to all Chriſtians throughout the World. One Church ſent a loaf of bread to another, as a token of their conſent in faith, and their conſort in affection; which they that did receive, might conſecrate (if they thought good) and uſe at the miniſtration of the Sacrament, and thereby teſtifie their union with the reſt of the body of Chriſt that were diſtant from them.Aug. Epiſt. 31. So Paulinus wrote to St. Aug. Panem unum quem unanimitatis indicio miſimus charitati tuae, rogamus ut accipiendo benedicas; i. e. That loaf of bread which I ſent to your kindneſs as a token of our unanimity, I beſeech you to receive and bleſs. Such wayes did thoſe holy men ſtudy and deviſe to engage themſelves to each other, and repreſent the brotherly kindneſs that was between them.
Beſide all this, the preſent Greek Church (and I know not how ancient ſuch a cuſtom is) do in expreſs words (when they are at the Communion) profeſs charity to all men, even to their enemies, and make a ſolemn declaration of the love that is in their hearts, before the whole Aſſembly of Gods people.De rit. Eccleſ. Gr. cap. 24. For ſo Chriſtoph. Angelus relates, That when they go up to the holy man for to receive, they turn themſelves firſt to the Weſt, and then to the South, and next to the North, and ſay to the brethren that ſtand on all ſides, foreign: Chriſtians, we pray you pardon us all our offences either in word or deed. And they all anſwer again when they are thus ſpoken unto, foreign, Brother, God grant thee his pardon. This Petition they make unto the Company upon their knees, and ſeldom were any ſo wicked, as to diſmiſs them unpardon-d; if they did, then were they themſelves excluded from communion.
We muſt think then when we approach to this heavenly banquet, that we are about to remember the deareſt love that ever was, and to engage our ſelves in the greateſt affection and ſtricteſt friendſhip that can be in any hearts unto each other. VVe muſt think that we enter into a mutual covenant with our brethren, by eating of the ſame bread, and drinking of the ſame cup. And we muſt reſolve never to fall out any more, much leſs to hate, malign, or do deſpight and injuries to one another; but to live more then ever in the peace of God, by a brotherly unity and affection. Let us think it as unnatural after ſuch an union to fall out, as for the hands to ſcratch the face, or any one member to beat and tear the other inpieces.
And if there be any thing hitherto treated of in this diſcourſe, which men cannot or will not underſtand to be meant by this Sacrament, yet let us all apprehend that it is a bond of charity, and doth engage us not to quarrel about ſuch things. For it is a great policie of the Devil, to make that a bone of contention, which ſhould be the Bread of Love and Peace. It was intended to be a conteſſeration and union of Chriſtian Societies to God, and with one another; but mens evil taking of it; (as One well ſaith) divides us from God, and the evil underſtanding of it divides us one from another. Thus much notwithſtanding the weakeſt mind may conceive, that it is a feaſt of love; and it is not weakneſs, but wilfulneſs, nor ſhortneſs of underſtanding, but perverſneſs of heart that makes men ſenſeleſs in this particular. And therefore let us uſe one another as friends, and think our hands and tongues, and our very hearts are bound with cords of Love, which we cannot break without apparent violence to our ſelves. Remember always that a Rupture in this Sacred Bond of Brotherly Love, doth diſunite us likewiſe from our Lord himſelf. For there are not two cups whereof we drink at his Supper, the one containing the Love of Chriſt, the other the Love of our Brethren; but we drink both at one draught, and engage to both at one breath. So that he who unties the one knot, at the ſame time diſſolves the other, according as the beloved Diſciple ſpeaks, He that loves not, 1 John. 4.8.knows not God, for God is love.