Discourse Concerning the Sacrament of the Lords Supper, Section 4

Discourse Concerning the Sacrament of the Lords Supper · Section 4

p. 374Menſa Myſtica.

SECT. IV. The Benefits of Holy Communion.

CHAP. XVII.

SUch is the nature of all bodies, that the nearer they approach to their proper place and Center, the more they accelerate their motion, and with the greater ſpeed they run, as if they deſired to be at their beloved reſt, from whence they are loath to be removed. And ſuch is the temper of all holy hearts when they run towards God, the moſt natural place of their reſt, the very Center of their quiet and peace; the nearer they come to him, the faſter they move; they rather flye than run; and uſe their Wings rather than their feet, out of a vehement p. 375longing to be embraced by him. We cannot but think then, that they who draw nigh to God in this near way of Communion, and are entertained by him at his own Table, do flye up even unto Heaven, and get into his very boſome, as thoſe that ſuffer more ſtrong and powerful attractions from his mighty Goodneſs. And there my Diſcourſe may well leave them repoſing themſelves in his Arms, and taking their reſt in his love, from whence they will not eaſily endure a divulſion by the force of any other thing. But as a ſtone is unwilling to ſtir from the reſt that it enjoyes in the boſome of the earth; ſo hard will it be to draw ſuch ſouls by the love of other things, from their own Center, where they feel ſo much quiet and tranquillity. Such perſons I might well leave to tell themſelves (and others if they can) what joy they find in God, what ſweetneſs grows on this Tree of Life, and what pleaſures he hath welcomed them withall at this holy Feaſt. Have you ſeen the Sun and the Moon in their full ſtand one againſt the other? Have you beheld a River running with a mighty ſtream p. 376into the Ocean? Or can you think that you ſee the fire falling from Heaven, as it did in Elias his time, to conſume a ſacrifice? Theſe are but little reſemblances of that light wherewith their ſouls are filled when they look upon him, of that fulneſs of joy wherein they are abſorpt when their affections run to him, of the teſtimonies that he gives of his acceptance when they offer themſelves to his ſervice. And they themſelves (as I ſaid) can beſt tell into what a Paradiſe of pleaſure he leads them, when he comes into his Garden, and beholds there all pleaſant fruits.

But yet for the ſake of thoſe who are ſtrangers to the Divine Life, and are loath to leave their ſinnes, though it be to have Communion with God; I ſhall labour briefly to declare the benefits of this holy Sacrament, that ſo I may invite them for to lay aſide their ſinnes, and exchange them for better pleaſures. And I hope I may provoke ſome to hunger after the Houſe of God, and eſpecially after his Table, where he ſeeds the hungry with rare delights; where he cures the wounded, p. 377comforts the weak, enlightens the blind, revives the dead, pardons the ſinner, and ſtrengthens him againſt his ſinne. Where he dignifies our ſouls, and deifies, as it were, all our faculties, where he unites us to himſelf, and joyns us in friendſhip with our Brethren, where he ſprinkles our hearts with his Bloud, repleniſheth them with his Grace, refreſheth them with his Love, encourageth them in his wayes, inebriates them with his ſweetneſs, and gives them to drink of the Wine of the Kingdome, and ſowes in them the ſeed of immortality.

One would think there ſhould not be a man of ordinary diſcretion that would refuſe to be amended, and ſo much bettered in his condition by converſing with God. For you ſee men tip up the bowels of the earth, and torment her, to make her confeſs her Treaſures; they digg even into the heart of craggy Rocks, and take incredible pains for Silver and Gold; they will break their ſweeteſt ſleep to accompliſh an ambitious deſire; they will ſpend their Patrimony, their Credit, their Bodies, and their very Souls for p. 378a drop of drunken pleaſure, or carnal delight. What is the matter then that men cannot be content to ſpend a few earneſt thoughts, to uſe a little ſerious diligence for the purchaſe of the riches of Heaven and Earth, for the promiſes of this life, and that which is to come, for the glory of God, for a Dignity not inferior to Angels, for a Sea of delights and pleaſures that raviſh the heart of God? Poor ſouls! they are ignorant ſure of the happineſs that our Lord calls them unto; they imagine there is nothing better than to eat and drink, and ſatiate the body with that which tickleth its ſenſes; they are ſunk into a ſad puddle of filthy imaginations; let us ſee if we can lift up their heads, let us try to open their eyes, let us endeavour to perſwade that there are diviner delights, that there is a bread infinitely more delicious, and a Cup flowing with far more ſweetneſs than that which the World bewitches and inchants her followers withall.Pſal. 34.8.Ps 34:8 O come, taſte and ſee that the Lord is good, (as the Pſalmiſt ſpeaks) Bleſſed is the man whom he chuſeth, Pſal. 65.4.Ps 65:4and cauſeth to approach unto p. 379him, that he may dwell in his Courts. He ſhall be ſatisfied with the goodneſs of his Houſe, even of his holy Temple.

Many rare things there are which the Goſpel preſents us withall, but nothing (methinks) is more tempting and inviting than this heavenly Feaſt, where pleaſure is mixed with profit, and phyſick with our food. Where at once we may be both enriched and delighted, both healed and nouriſhed. This Table (if I may uſe the language of an holy Man) is the very ſinewes of our Soul, S. Chryſoſt. Hom. 24. in 1 Corinth. foreign. &c.the ligament of our mindes, the foundation of our confidence, our hope, our ſalvation, our light, our life. This myſtery makes the earth to be an Heaven; and therefore if thou wilt come hither, thou mayeſt open the Gate of Heaven, and look down into it, or rather not into Heaven, but into the Heaven of Heavens. For that which is the moſt precious of all things above, I will ſhew thee lying upon the earth. For as in Kings Palaces, the chiefeſt and moſt precious things are not the fair Walls, the gilded Roofs, the coſtly p. 380Hangings, but the body of the King that ſits upon the Throne; even ſo in the Heavens the moſt glorious thing is the Body of Chriſt, the King of Heaven. Now behold, and thou ſhalt ſee it here upon the earth. For I do not ſhew thee the Angels, or the Archangels, or the Heavens, or the Heaven of Heavens, but him that is the Lord and Maſter of them all; and therefore muſt thou not needs ſay, that thou ſeeſt that upon the Earth, that is more excellent than them all? yea, thou not only ſeeſt, but thou toucheſt; and not only toucheſt, but eateſt alſo, yea and carrieſt him home with thee. foreign, &c. O then wipe thy ſoul very clean, prepare thy mind to the receiving theſe Divine Myſteries. Who would not be Religious, that he may be thus happy? who would not forſake all things for ſuch a ſight, for ſuch an embracement? If thou mighteſt but have the priviledge to take up the Son of a King with his Purple, and Diadem, and other Ornaments, into thy Arms, wouldſt thou not caſt all other things to the ground to be ſo employed? Tell me then why p. 381wilt thou not prepare thy ſelf, and reverently take the only begotten Son of God into thy hands? Wilt thou not throw away the love of all earthly things for him? Wilt thou not think thy ſelf brave enough in the enjoying of him? Doſt thou ſtill look to the earth, and loveſt money, and admireſt heaps of Gold? Then what pity canſt thou deſerve? What pardon canſt thou hope for? Or what excuſe canſt thou think of, to make for thy ſelf? Thus he.Homil. 27. in 1. ad Corinth. When a man hath heard the ſacred Hymns (as he ſaith in another place) and hath ſeen the ſpirituall Marriage, and been feaſted at the Royall Table, and filled with the holy Ghoſt, and hath been taken into the Quire of Seraphims, and made partaker with the Heavenly Powers: Who would throw away ſo great a Grace? Who would ſpend ſo rich a Treaſure? Who would bring in drunkenneſs or the like Gueſt, inſtead of ſuch Divine Chear? Drunkenneſs, I ſay, which is the Mother of Heavineſs, (foreign) the joy of none but the Devil, and is big with a thouſand evils. What madneſs poſſeſſes a man, that p. 382he ſhould not rather chuſe to feaſt with God, than with the Devil? If thou ſayeſt that thou art merry, and rejoyceſt, and wonderfully pleaſed: I anſwer, And ſo I would have thee to be; only let not thy laughter be like the crackling of Thornes under a Pot, but a ſolid joy that will make thy heart to ſmile for ever. God doth not envy to the Sonnes of men any happineſs, but he would have them to be ſure they are happy, and not pleaſe themſelves in a phantaſticall ſhadow of Happineſs.

CHAP. XVIII.

BUT that I may proceed more diſtinctly, and aſſault your ſouls with the ſtronger Reaſons, to deliver themſelves up to a religious life (one ſingle piece of which hath ſuch bleſſings in it) I ſhall preſent you with the profit of worthy receiving, in theſe three generall Heads, which I ſhall borrow from a Devout Author. We have moſt Princely Diſhes (ſaith p. 383St. Bernard) ſerved up to us in the Supper of the Lord, prepared with the moſt curious and exquiſite Art, and they are Delicioſa multum ad ſaporem, Serm. 2 de Caena Dom.very delicious and ſweet to the taſte; ſolida ad nutrimentum, ſtrong and ſolid for our nouriſhment; & efficacia ad medicinam, powerfull, and working for the curing of our diſeaſes. Seeing this Sacrament is a Feaſt, and is called the Table, and the Supper of the Lord; under theſe three heads I ſhall comprehend theſe benefits that may excite every man to the examination of himſelf, and invite us all to this Heavenly Chear. The things that are here ſet before us, are, 1. Moſt ſweet, pleaſant and refreſhing. 2. They are ſolid, ſtrengthning and nouriſhing: and 3. They are Medicinal and Healing.

I. Firſt,Delicioſa ad ſaporem. To a well-prepared pallate they afford a moſt ſweet and delightſome reliſh. This holy Sacrament breeds a Divine pleaſure, an Heavenly Joy in a right tempered ſoul, and overflowes it with ſweetneſs more than the body is ſatisfied with marrow and fatneſs; now this refreſhment ariſes,

p. 3841. From a great ſenſe which is here given us of the love of Chriſt, which (as the ſong of ſongs ſaith) is better than Wine. Cant. 1.2.Song 1:2It is more chearing and exhilerating, more cordial and reviveing to think of his dear love in ſhedding his Bloud for us, than to drink the bloud of the richeſt Grape; and therefore the Church ſaith, ver. 4. We will be glad and rejoyce in thee; we will remember thy love more than Wine.

It is beyond a raviſhment to remember, that men are ſo beloved by the King of Heaven, ſo embraced by the Lord of all the world, and ſtill it is the more tranſporting for to conſider, that they feed upon this Lord of Love, and that he gives his very ſelf unto them, and by ſuch ſecret and wonderfull wayes unites himſelf unto their ſouls. And it is moſt of all affecting, and but a little below Heaven, to think that this is our Jeſus, and our Lord; to ſay as the Spouſe in the ſame Book, My Beloved is mine, and I am his. Cant. 2.16.Song 2:16When God thus lifts up the light of his countenance upon a ſoul, he puts gladneſs in its heart, more than the joy of Harveſt. This p. 385is a Marriage-Feaſt, and therefore full of pleaſure. Here the ſoul embraceth him, and he folds it in his arms; here they plight their truth mutually each to other; here they engage themſelves in unſeparable unions, to hold perpetuall entercourſe, and live eternally together in the greateſt affection. As the Bridegroom rejoyceth over his Bride, ſo the Lord rejoyceth over it, and he ſpeaks not to it meerly by his ſervants, but he kiſſes it with the kiſſes of his own mouth. So one of the Greek Commentators prettily gloſſes upon thoſe words: foreign. Let me not only be eſpouſed to him (ſaith the Church) by his Prophets and Embaſſadors, but let him come himſelf, and converſe with me. Rebeccah went along with Eliezer before ſhe knew Iſaac, and was reſolved to be his Wife before he ſpake with her himſelf; but at laſt ſhe beheld him, to whom ſhe travelled, and came into his Arms whoſe love ſhe ſought, and then was her joy compleated. Even ſo the Meſſengers of God become Suitors to us in the Name p. 386of Chriſt, and wooe our affections to be eſpouſed to him, giving us many tokens of his love: And when we conſent and reſolve to be his, then by their Miniſtry we are conducted into his arms, and at this Marriage Feaſt we receive the fulleſt joyes that flow from his heart unto us.

2. It flowes from a ſenſe of the pleaſures that are in the exerciſe of true Religion. That is the greateſt delight which ariſes from the fouls own proper acts, and which it feels not only within, but from it ſelf. And the more noble any of its acts are, the more ſatisfying the objects are on which they are placed, the higher will the contentment be which they afford. As much therefore, as acts of piety do ſurpaſs all other, ſo much will the delight which accompanies them, go beyond all other delights. And as theſe acts of Devotion, which are performed by the worthy Receiver at this holy Communion, are tranſcendent to all other Religious Acts; ſo will the feeling of them be tranſported beyond all other pleaſurable motions in the ſoul. It is a rare delight to p. 387put forth Acts of Faith and Love, Thankſgiving and Rejoycing; and here all theſe Acts are in their top and height; and the ſoul exerts its greateſt force, and ſtrains it ſelf to do its beſt. Yea, here muſt needs be the greateſt ſweetneſs and delight, becauſe part of our duty is joy and gladneſs, and we do very ill, if then we do not rejoyce. And there is none knows but he that feels it, how pleaſant it is likewiſe to mourn for ſinne, and to be wounded with a ſenſe of our ingratitude, as well as of his love. There is ſweetneſs in thoſe tears which drop from a heart full of love; that ſorrow is delightfull which ſprings from the ſenſe of a kindneſs. Here holy ſouls begin to feel the truth of what our Saviour hath ſaid,Matth 5.3.Matt 5:3 Bleſſed are they that mourn, for they ſhall be comforted. It is part of their comfort, that they can mourn and ſhed a tear over a ſick ſoul, and a bleeding Saviour. What comfort then is there (think you) in the ſenſe of a pardon, if there be ſuch comfort in mourning for the offence? If tears be ſuch pleaſant food, then what are ſongs and praiſes?

p. 3883. From the hope of Heaven, and the expectation of the eternal Supper, to which this is but a preparatory Entertainment. This is ſome fore-taſt to ſtay our longings, and yet to excite our deſires after the Heavenly Feaſt above. Here we break our faſt (as I may ſay) but are made thereby very hungry, till that great Supper come. Here we have but a praelibation, a little ſhort antepaſt of ſome rare things to come; yet ſeeing it is an earneſt of thoſe things, it creates in a holy ſoul a wonderfull contentment both from its own ſweetneſs, and the hopes wherewith it feeds us. It nouriſhes, I ſay, in us moſt delicious longings; it makes the ſoul even ſwell with comfortable expectations; and we receive it not only as a remembrance of what was done, but as a pledge of what ſhall be. We taſte not only what he is to our ſouls at preſent, but what he will be for ever.

And indeed it is a great part of the pleaſure of this food, that it hath ſo many taſts, and affords us ſuch various reliſhes. In it we taſte his love in dying, his love now that he is in the p. 389Heavens, and his love when he ſhall appear in his glory. We taſte of the fruit of his death, and of the fruit of his Reſurrection alſo, yea and of his coming again to raiſe us from the dead too. We feel what he did upon the Croſs; and that which was bitter to him, is ſweet to us. We feel what he doth for us now in the holy Sacrament, and his Spirit makes us taſte the pleaſures of Devotion in our hearts. And we begin likewiſe to feel what he will do for us when he ſhall come to be glorified in his Saints, and to be admired in all them that believe. And how pleaſant muſt it be to a ſoul to have all this Cheer? how delightfull to think that Chriſt dwells in us, and we in him? (John 6.65.) How ſweet to read that we ſhall have eternal life by union with him? (v. 55.) And how joyfull muſt they be who carry about with them continually this hope of Heaven?

4. From a ſenſe how well pleaſed our Saviour is with the love of holy ſouls. He not only communicates himſelf to us in this Sacrament, but hath alſo a kind of Communion with p. 390us. He delights to behold our gratefull and gladſome remembrance of him; to behold our love to him, and our love to each other. It pleaſes him to ſee his people flock together with a greedineſs to receive him, and forwardneſs to tye themſelves more dearly to him. And therefore he is pleaſed to uſe ſuch words to his Spouſe as ſhe doth to him: She had ſaid, Cant. 1.2. Thy love is better than Wine: And he ſaith the ſame, only with a greater extaſie of Affection, cap. 4.10. How much better is thy love than Wine! And this Book holy men (the Fathers of the Church) have interpreted of the ſpiritual Marriage between Chriſt and his Church, which is in this Sacrament both repreſented and confirmed. Now what pleaſure hence ariſes to the ſoul, when it thinks that its Beloved is pleaſed, and that it rejoyces the heart of Chriſt, every one may know that can love another. It is the contentment of their love that it is accepted; and a great recompenſe that it is kindly entertained.

Here is enough (though briefly) p. 391ſaid to invite any Voluptuary to become a ſpirituall man: He muſt have a great deal of the Swine in him, that cannot be tempted by the delights of this Heavenly Food, which offers it ſelf to his taſte. Here a man ſhall be ſatisfied with the love of Chriſt, with the pleaſures of all Religious acts, with the hope of Heaven, which is the Celeſtiall Manna, with a ſenſe of the joy in Heaven on our behalf. He hath forgotten ſure the pleaſures of a man, whoſe ſoul is not greedy to be filled with theſe things. It is part of the puniſhment of wickedneſs, to loſe the rareſt delights here, as well as to ſuffer eternal pains hereafter.

II. Secondly: S…lida ad nutrimentum.But that you may not imagine there is nothing to be had here but what doth delight for the preſent inſtant of receiving; you muſt conſider likewiſe, that theſe holy Myſteries yeild a ſolid nouriſhment, and thereby afford us a conſtant chearfulneſs. They do not beget a pleaſure that lyes only upon the pallate; but they are the more pleaſing when they are deſcended as far as the heart, and p. 392there they lay the foundation of a laſting joy, by turning the affections of the heart toward Chriſt. The benefits of this food are not like a blaze of ſtraw, that warms a man for the preſent, but ſoon leaves him cold; nor like a flaſh of Lightning, darting through the ſoul for a moment, which returns preſently into its darkneſs; nor like the frisking of the ſpirits in our body after a draught of Wine, which when the adventitious heat is over, fall into ſluggiſhneſs again: But they are ſolid and ſubſtantial, like to the warmths of the Sun-beams when there is no Clouds before his face, nor no windes to ſweep them away; or rather like the pleaſures of eating food, which encreaſes our ſtrength, and fattens our bones, and cauſes a durable chearfulneſs and vivacity of our ſpirits. For Bread, you know, is called the ſtaffe of Life, and that which ſtrengthens mans heart; as Wine is that which glads his heart, and cheareth God and Man.

By a right uſe of this holy Sacrament, all the faculties and parts of the ſoul are nouriſhed and augmented: p. 393The underſtanding becomes more full and clear in its perceptions; the will is made more free and chearfull in its choice of good; the affections more Heavenly and Divine, more forward and compliant with our wills, the paſſions more regular and orderly, under better government and command. All which would admit of a large diſcourſe; but ſeeing I have drawn this tract already to over-great a length, I will chuſe to ſpeak (and that but briefly neither) of what is moſt ſenſible to every good man, viz. the encreaſe of theſe three great Graces, Faith, Hope and Charity.

Firſt, Faith is hereby made more ſolid and ſtrong, whether we conſider it in its direct, or reflex acts: i. e. We do in this holy Feaſt look moſt ſeriouſly upon the proper object of our Faith, Jeſus Chriſt, and all the truths of the Goſpel. We do profeſs with all our ſouls to embrace a crucified Saviour; We do ſeal to this truth which he hath ſealed by his Bloud; We make a moſt ſolemn and publick confeſſion of what we believe: We do moſt ſacredly proteſt p. 394that we firmly conſent to live according to it, and obey it. And then if we would reflect and turn our eyes back into our own ſouls, and believe ſomething of our ſelves, we may be able to make a better judgement concerning our ſelves, and be more confirmed in the belief that we are real Chriſtians, ſeeing after ſerious examination and advice with our ſelves, we find that we heartily love and obey Chriſts commands, and ſeeing that in his moſt ſacred Preſence who is the ſearcher of the heart, we dare confidently avow it, that there is not any thing, though never ſo difficult, which we know to be his Will, but we are reſolved for to do it. We are then in the right uſe of this Food, more ſtrengthned both in the premiſſes, and alſo in the concluſion. As if a man ſhould make this Syllogiſm or reaſoning, He that heartily believes in Chriſt, and obeys the Goſpel-commands, ſhall inherit the promiſes, and be ſaved; I do ſo heartily believe and obey, Therefore I ſhall be ſaved. All theſe three Propoſitions or Affirmations, are by worthy receiving, p. 395much ſtrengthened in us. We do heartily profeſs to believe the Goſpel, and we are more confirmed in our belief, and in particular of this, That he who doth believe in Chriſt, and obey him, ſhall be ſaved. We ſee before our eyes ſuch teſtimonies of Gods love, that we cannot but be full of this belief, which is a generall Faith, and contained in the firſt of thoſe now named Propoſitions. We do likewiſe here renew our conſent to believe and obey our Lord in every thing he hath ſaid; and this contains the ſecond Propoſition, and is a particular, ſpecial act of Faith. Now what ſhould hinder, but that we may conclude moſt ſtrongly that which is in the Third, Therefore I ſhall be ſaved? And then Faith is manifeſtly nouriſhed in every ſenſe that you can take it in; We do directly put forth more lively acts of Faith, as that implies aſſenting to the Goſpel, and conſenting to obey it. And why ſhould not the conſequent be, That we may reflect more comfortably and ſolidly upon our ſelves, that we are in a ſafe condition. And that we may p. 396continue ſo, there wants nothing but that we be diligent in the uſe of all means, of which this is one, To confirm and eſtabliſh our faith more by often receiving the Sacred Body and Bloud of Chriſt.

2. Our Hope is here alſo nouriſhed and made more lively. And indeed it muſt be ſtrengthned in proportion to our Faith, for hope ariſes out of it, and hath its growth with it, being but the expectation and waiting of Faith, Becauſe I believe thoſe things that are promiſed in the Goſpel, therefore I wait for them; the ſtronger therefore that my belief and obedience is, the ſtronger will my hope be. Now he that expreſſes his Faith in Chriſt at this Sacrament, and believes alſo that Chriſt is really preſent there, and likewiſe that he is united to Chriſt through a worthy uſe of it; He doth thereby get a greater reaſon to hope and wait for the other appearance and preſence of Chriſt more viſibly and openly, when he ſhall be diveſted of all ſigns and figures, and ſhall reveal himſelf with open face: When we ſhall not know him ſo much as that he p. 397dyed, but as he that lives, and reigns, and triumphs.

3. Our Love hereby is manifeſtly enlarged and nouriſhed, partly by fulfilling one of Chriſts commands. He that loves me, keeps my Commandments (ſaith our Lord) and this is one of them, Do this in remembrance of me. And partly by laying new fewel upon the fire which it may feed upon. New conſiderations (I mean) and experiences, new arguments and incentives to obedience. And partly by knitting and uniting of us in a more cordial love and affection to all our Brethren, which is an expreſſion of love to him. For he hath ſaid, 1 John 4.12. If we love one another, God dwelleth in us, and his love is perfected in us.

Now Faith, Hope and Love, what will not they do, what cannot they overcome? All the craft of the Devil is diſcovered, all his power is broken, all his temptations are bafled by this Heavenly Nouriſhment. For if we conſider the firſt piece of the Devils Policy, which conſiſts in magnifying and extolling the advantages p. 398of that thing to which he would tempt us; it is defeated by the light of faith which this Sacrament doth make more clear and ſhining. He uſes all the Rhetorick and Sophiſtry that he hath, to perſwade us that it is a harmleſs, or a pleaſant, or a profitable, or a credible thing. He paints ſinne forth in the beſt colours, and provides for it the moſt amorous dreſſes. And as you ſee a Mountebank commends his Medicines, his Balſomes, and Pomanders with ſo many amplifications, and lyes, and arts of inſinuation, that he cheats poor ſilly people: So doth the Devil puff up the ambitious mans mind, and ſwells a Mole-hill into a Mountain; and he tickles the wanton fancy with promiſes of raviſhment in an empty pleaſure; and to the covetous heart, he ſaith, Thou canſt not tell the contentment that ſo many baggs of Gold, or ſuch a fair Lordſhip would give thy heart: And there is no man but he labours to caſt a miſt before his eyes, and to dazzle him with ſome glittering appearance, in the midſt of which he hopes to work his ends upon him. Now the light p. 399of faith ſtrikes through all thoſe painted ſhows; and an hearty belief of the truth of the Goſpel (which the holy Euchariſt ſtill encreaſeth) makes all theſe ſhadows flye away. It will not let us be deceived, as was our Mother Eve, with ſpecious pretences; but ſaith, Avant thou Impoſtor; away, you lying vanities; Tell me not theſe Tales; For his Teſtimonies have I taken as an Heritage for ever, for they are the rejoycing of my heart, Pſal. 119.111. And there is no leſs power in this holy food, to enervate a ſecond of his Arts, which is to affright us with the noiſe of danger and miſchief, that ſhall ſeem greater than all the pleaſures of goodneſs, if we will not be perſwaded but that it is pleaſurable. He puts ſtrange vizards upon all things, and makes them look as ugly and fouly as he can, that ſo he may make us flye from the troubles of a mortified life. He labours to make us believe that there is nothing but ſadneſs in Gods wayes, and it begins perhaps to make us melancholly with the very thoughts of it. And if this will not do, he will ſtir up enes p. 400mies againſt us, to diſcourage us, our own friends perhaps ſhall caſt us off, or the fire of perſecution ſhall burn againſt us. But now the Hope of the glory of God will make us rejoyce even in the midſt of tribulations. Here we embrace alſo a crucified Saviour; and there is no better Livery, than a Garment rent and torn, a Body wounded and abuſed (if need ſhould be) for Chriſts ſake. There is nothing can affright a ſoul that dwells in the wounds of its Saviour, as in the holes of a Rock. Nothing will ſeem difficult to a heart that is filled with expectations, to dwell for ever in his embraces in the Heavens. And now how is the world and the fleſh confounded when they ſee good men rejoyce and triumph in the midſt of all miſeries and diſcouragements? How do the Devils howle to ſee their ſtratagems ſo unſucceſsfull, that even Paines are accounted Pleaſures, and Loſſes are accounted Gains, and Torments are turned into Joyes, and Priſons are the Gate-houſes of Paradiſes?

p. 401The Devil, you will ſay, will ſtudy to be revenged on ſuch men, and will not ceaſe to vent his malice againſt ſuch ſouls. And ſeeing he knows not how to do them harm but by makeing of them ſin, he will try if like a Serpent he can inſinuate but a part of himſelf at any little hole. He will perſwade them to ſelf-indulgence in ſome ſmall crime, that ſo he may bring them to all the reſt; or he will labour to draw them, if it may be, within the verge of ſin, into an infections place, into the ſociety of a temptation, hoping that by little degrees and preambles, he may make way for ſin to enter. But the love of God, which is here much inflamed, will make the ſoul of ſuch a quick ſcent that it may eaſily perceive his wiles. Love doth extraordinarily enlighten the ſoul by its flames, and will make it more diſcerning of the leaſt ſpot that is in it ſelf, and of the leaſt danger that is without. And the more pure and white the ſoul grows by love, the ſooner will any ſpeck of filth be eſpied upon it. The more full of light it is, the more imperfections will it take p. 402notice of, which before were unobſerved; as in the beams of the Sun we ſee a thouſand little attomes or motes which before were not diſcerned.

By all this, which in your own meditation may be enlarged, you ſee what ſtrength it affords. To which you may add, if you pleaſe, that as the Devil hath baits for every pallate, and can humour every mans taſte, and comply with all complexions and diſpoſitions: So is the holy Sacrament an Heavenly Manna which taſtes as every man wiſhes, and (as the Author of the Book of Wiſdom ſpeaks) doth ſerve to the appetite of the eater, Wi…. 16.20, 21.and tempers it ſelf to every mans, likeing, being able to give them all content.

Thirdly,I fficacia ad medicinam. But this Bread and Wine being ſpiritually received, are not onelyonly food and meat, but Phyſick and Medicine alſo. They are means to preſerve health where it is, and to reſtore it where it is decayed. Though this may ſeem more doubtfull then the two former, and you may ask p. 403how Bread-and-Wine do ſignifie any thing of this nature; yet I ſhall ſhow you that is denoted by them in Chriſts intention, more then any thing elſe. For the bread (as you have ſeen) doth not repreſent the Body and fleſh of Chriſt barely and in general, as it is the food of the ſoul, but in a more eſpecial manner, as the fleſh of a Sacrifice, and that a Sacrifice for our ſin, whereby it becomes not only our meat, but our medicine alſo. The food we eat is in remembrance that Chriſt died for ſin, and ſo it is healing to our ſouls, and killing to our ſins; it purges away our iniquities, and purifies our hearts. And ſo Chriſts Blood is here conſidered as the Blood of the Croſs, the Blood of Atonement and propitiation for us; and therefore we do not receive (as hath been ſaid) bare Bread and Wine, but Bread broken and Wine poured out. And here you may take notice of the reaſon why Chriſt did inſtitute Bread and Wine, rather then fleſh, to repreſent himſelf by, unto us. Not becauſe fleſh was uſed by the Jews in their Sacrifices, for ſo were Bread and p. 404Wine: nor onelyonly becauſe this was the common food and nouriſhment for the body, for ſo was fleſh alſo: But it is likely Chriſt chooſes things without life, wherein there was no Blood, viz. Bread and Wine, becauſe he would ſhew that no Creature was any more to loſe its life for the ſin of men, and that no more Bloud was to be ſhed for expiation of it. The Paſſeover, which we may call a Sacrament of the Old Teſtament, was bloudy, to denote Chriſts Bloud that ſhould be ſhed; but now that it is ſhed, the Sacrament, which repreſents it as already done, is without any bloudy thing. He is ſhown to us as one that hath died by this broken bread and wine effuſed; and he ſhows us likewiſe that there ſhall be no more Death, no more blood ſhed for us (a full Atonement being made) becauſe it is onelyonly bread, and onelyonly Wine. Theſe things then having ſuch a ſpecial reference to Chriſts Death, the worthy receiving of them muſt needs be of great force.

1. As an Antidote to take away the poyſon and killing-power of ſin. p. 405The Blood of Chriſt doth waſh away our guilt, and takes off all obligation unto puniſhment; and the conſideration that Chriſt hath died for us, expels the poyſon from the heart which would make us faint and die. It heals the wounds that ſin hath made, and takes away the anger of the ſore; it aſſwages the rage and heat of that ſting which the fiery Serpent had ſent unto us, and ſuffers not the venome to undo us. The pardon indeed is granted to us by vertue of the Covenant of grace, when we unfeignedly repent and believe, i. e. when we are converted unto God; but now likewiſe it is further ſealed to ſuch perſons. That which was confirmed before by the Blood of Chriſt, is now in a ſenſible manner applied to us, and ratified by the repreſentations of that Blood. In the uſe of theſe things likewiſe we receive an increaſe of Piety, and get more full victories over our ſins; and thereby feel more the virtue of the Antidote, and have a ſenſe of our pardon made, as lively as if there was a new act of grace paſſed to ſettle it more ſurely upon us.

p. 4062. It is of a Cathartical virtue alſo, and hath in it a force to purge and cleanſe our ſouls from their impurities. As it takes away the killing-power of ſin againſt us, ſo it kills ſin in us. By our abiding in the Wounds of Chriſt, ſin is wounded and ſlain. If any of you (ſaith St. Bernard) do not feel ſo frequently the ſharp motions of anger, envy or luxury, &c Gratias agat corpori & ſa…guini Domini, &c. Let him give thanks to the body and blood of our Lord, and let him praiſe the power of this Sacrament. The blood of Chriſt quenches the fire of anger, the heart-burnings of malice and envy, the feavouriſh heats of luſt, the raging thirſt after ſenſual pleaſures. Conſider what thou art: Doſt thou delight in drink? Here is a draught to quench thy thirſt. Art thou a glutton? Here is a morfel that will make thee ſay, Lord evermore give us this Bread. Art thou worldly-minded? Here is Chriſt dying to the world, and leaving the world, who will carry thee away with him in his armes. Art thou fearfull to ſuffer any thing for Chriſt? Drink the Cup of the blood p. 407of Chriſt, that thou mayſt be able to ſhed thy own bloud for Chriſt.Calicem ſanguinis Chriſti bibas, ut poſsis propter Chriſtum ſanguinem ſundere. Cypt. Give (ſaith Cyprian) the Cup of Chriſt to thoſe who are to drink of the Cup of Martyrdome. Art thou affraid of the power of the Devil? Chriſt, O man, comes here to take poſſeſſion of thee. And as he upon the Croſs ſpoiled principalities and powers, triumphing over them; ſo mayſt thou do alſo in this Sacrament of the Croſs. Art thou affraid of growing cold and dead in good duties? Thou drinkeſt of Jeſus that is full of ſpirit, and will warm and enliven thy heart. Whatſoever ſin thou haſt unmortified, bring it hither, and nail it unto the Croſs of Chriſt till it be ſtark dead. And unto whatſoever good thou wouldſt be animated, ſhew thy Lord thy deſire to it, and ſhew him his bloud to move him to beſtow it. OnelyOnly remember that it works not as Phyſick doth in a natural, but in a ſpiritual manner. It works as a Sacrament, and requires thy inward, rational, and ſpiritual operations, and then thou wilt find the profit of it to be greater then all that I have ſaid. p. 408Some of the old. Heathen repreſented plenty and worldly happineſs, by a man with bread in one hand, and a Cup in the other, and a Crown of Poppy about his head, which ſignified ſleep and emptineſs of care and trouble in the midſt of abundance. That man thou maiſt be; for by this bread and Wine is exhibited to thee all plenty of grace and bleſſing, of peace and comfort. Thou maiſt lay down thy ſelf in peace, and ſleep quietly; not in the lap of the world and carnal ſecurity, but in the boſome of our Lord, folacing thy ſelf in his love, and ſaying, Thou haſt put gladneſs in my heart, more than in the time that their Corn and Wine encreaſed, Pſal. 4.7.

Let me ſay therefore to every holy and well-diſpoſed Soul in the words of St. Ambroſe, Venias, venias ad cibum Chriſti, adcibum, &c. Come, come to the food of Chriſt, to the food of the Lords Body, to the banquet of the Sacrament, to the Cup wherewith the affections of the faithfull are inebriated and made drunken; That thou maiſt put off the cares of the world, the ſnares of the Devil, and the fears of p. 409Death; and that thou maiſt put on the comforts of God; the delights of Peace, the joys of Pardon, more ſweet than all the Pleaſures of a Paradiſe.

And thou, O Lord our God, who doſt provide food for all Creatures, and haſt given all Creatures to be food for Man; and feedeſt not onelyonly his body, but his ſoul alſo; and giveſt him for his ſoul, not onelyonly the holy Word, but the bleſſed Body and Blood of thy Son: Do thou cauſe all our hearts to burn with deſires after thee, who art ſo full of love to us. Make every Chriſtian ſoul to relliſh and ſavour the things of God. Prepare every one by a full digeſtion of thy Heavenly Word, to receive likewiſe this divine nouriſhment of their Souls. Stir up all their hunger after this Feaſt. Excite all their longing-appetites after this Heavenly Manna. And let this be the voice and hearty language of every one that reads this Book, Give us good Lord! Give us evermore this food. Amen moſt gracious God, for Jeſus Chriſt his ſake. Amen.

p. 410CHAP. XIX.

AS the Sun and the ſhowres make thoſe Plants more tall and beautifull which have any living roots in the earth, but on the contrary do putrifie and dry up thoſe whoſe roots are dead: So it is with this Sacrament, which renders their ſouls more fair and flouriſhing who receive it rooted in love; but thoſe are more dried and hardned by it, and tend more to corruption, who have no life at all in them whereby to convert it into their nouriſhment. Or as you ſee it is in corporal nutriment, thoſe meats which give a plentifull increaſe to ſound bodies, do more weaken and infeeble thoſe whoſe ſtomacks are corrupt; and the higher and fuller the nutriment is, the more corruption doth it breed in thoſe that are infirm, and not apt to receive it. So it is in this ſacred ſpiritual repaſt; the greater and more large ſtock of ſpirits and ſtrength it is apt to afford to a ſoul that fits it ſelf to receive it; the more diſtempers and weakneſſes p. 411doth it leave in the ſpirit of him that cares not what he does, ſo he may but have it. Let me wiſh therefore every man to approve himſelf to be a ſincere Chriſtian, and ſo let him eat of this Bread, and drink of this Cup; for as the benefits are great if we uſe it aright, ſo are the dangers great if we mind not what we do. Preſume not to draw nigh hither in your dirty garments. Let not your ſouls ſtand in Gods preſence all naſty and filthy. Lay not unwaſhen hands upon his Table, and let not your feet tread in his holy place, unleſs they walk in the ways of his Commandments. Let not him whoſe mouth is full of curſing and bitterneſs, of blaſphemies and revilings, of corrupt and rotten Communication, dare to put this bread into his mouth. Let not him that ſits with the drunkard, and delights in ſtrong drink, be ſo bold as to take this Cup into his hand. Let not the covetous Miſer that huggs his Mammon, be ſo fearleſs as to come to the Feaſt of charity. Let not the heart that is filled with wrath, and hatred, and uncharitableneſs, preſume p. 412to ſit down at this Feaſt of love. Let not that hand ſtretch forth it ſelf to receive the Body and Bloud of Chriſt, which is dipt in Blood, or defiled with unlawfull gain. Let every man that works iniquity, and lives in the neglect of any-known duty, or is not carefull to know it, fear and ſtand in awe, and keep at a diſtance, and inſtantly flie from his ſin which muſt thus make him avoid the preſence of the Lord, and the ſociety of the faithfull. Yea let not the moſt holy perſon dare to draw near to God in this duty, till he hath trimmed and dreſſed up his Soul; till he hath ſnuffed his Lamp, and made it burn more clearly; till he hath excited thoſe affections in his heart which are moſt proper to this action; till he hath conſidered what he is about to do, and hath put himſelf in a meet diſpoſition to be ſo familiar with God. For,

1. Though he hath ſome goodneſs in him that comes unprepared to the Lords Table, yet he is guilty of the Body and Blood of the Lord. So the Apoſtle ſaith the Corinthians were,1 Cor. 11.27, 29.1 Cor 11:271 Cor 11:29 who profeſſed the faith of Chriſt, becauſe p. 413cauſe they did not diſcern the Lords Body, nor minded for what ends they did communicate. He offers a great diſreſpect to the body and bloud of Chriſt, and is guilty of irreverence to it, who makes not ſolemn and ſerious addreſſes to him, and comes with no mote purity and cleanneſs into the preſence of the King, then he would take care of, in the preſence of an ordinary man. He makes as if Chriſt was his fellow, and that a man may come as rudely into his company, as if he was coming: into his own houſe, and ſitting at his own board.

2. A good man that eats unpreparedly, and without foregoing conſideration, may eat and drink damnation to himſelf,1 Cor. 11.29.1 Cor 11:29 i. e. he may bring upon himſelf bodily judgments when he minds not ſeriouſly the religious ends of this eating and drinking. For ſo the word foreign, is to be underſtood as it relates to the believing Corinthians, as is manifeſt from v. 30. For this cauſe many were weak, and others ſick, and others were dead. The cauſe he ſpeaks of, was their unworthy eating and drinking. i. e. p. 414their maintaining pride and contempt of their poor brethren, their uncharitableneſs and want of love even when they were doing this ſacred action. This cauſed God to ſcourge them, and inflict ſome puniſhments upon their bodies, that he might awaken and ſave their ſouls. Every ſin may be the cauſe of diſeaſes, but this in particular is noted as the Author of thoſe diſeaſes that rage amongo Chriſtians. Take heed then how thou comeſt void of humility, or brotherly kindneſs, or not attendingl what thou art there to do; He that drinks thus unworthily, may have a poiſon run through his. veins; The Wine may breed the Stone in his kidneys or bladder, and the Gout in his joynts; An Ague or Feaver may have commiſſion to invade his Bloudd Or if none of theſe fall upon him, it may bring a curfe upon his goods, or relations, or good name. Every time thou receiveſt, and art not a man that examines thy ſelf, for any thing thou canſt tell, thou killeſts a Child, or beaſt, thou blaſteſt thy Corn, or calleſt for Worms and Catterpillars p. 415upon thy fruit. And if we go on, and will not amend in this thing, whereas God doth now plague us with many ſickneſſes, he may in a ſhort time ſend the Peſtilence, and ſweep us away with the beſome of deſtruction; he may depopulate our Pariſhes, and leave but a few Concommicants.

3. As for a wicked prophane perſon that approaches hither with ſome ſlight intentions to leave his ſin in which perhaps he the laſt week lived; He is guilty of the body and bloud of the, Lord in another ſenſe. He is a kind of murtherer of the Lord of life; He makes his Wounds bleed afreſh; and he pierces his ſides with a greater cruelty then the Roman Souldier, he grieves and wounds him more then the Jems that wrung his bloud out of his ſacred Body. For he brings that before him which he hates more then he did death, more then the Nails and the Croſs. He pricks him with that which is ſorer to him then the Spear which was thruſt into his ſide. He knows he ſhould do better, when they did they knew not what. O how doth it trouble the heart of our p. 416Lord to ſee men lay that in their boſome, and cheriſh its life, which was the cauſe of his death. Yea, how grievous muſt it be unto him to ſee them do this, even when they come to commemorate his Death! This ſin of unworthy receiving, doth ſtrike above the reſt to his heart, ſeeing all his pains cannot make them leave their ſins. It is as if a Child ſhould kiſs the bloody knife which killed his Father; When he comes to make a ſolemn declamation againſt the Authors of his Death, and pretends to take vengeance upon them as villains, for ſuch an unpardonable fact. As if a Roman ſhould have run into the enemies Camp, having made a large commendation of that act of Decius in dying for his Countrey. And there is one ſin that ſeems more manifeſtly than others, to open the cloſed Wounds of Chriſt, that is, hatred and enmity in our hearts, which I doubt few of the common fort are free of. He that comes with his heart full of paſſion, and anger, and rage againſt his Brother, what doth he but rend and tear the body of Chriſt in p. 417pieces? He ſeparates and divides as much as he can one part of it from another, and in a moſt formal manner kills him afreſh in his members, who are called his Body. Whoſoever hates his brother, is a murtherer; whoſoever divides one man from another, he doth what he can to rend the body of Chriſt, and to deſtroy that which is as dear to him as his life. Now whoſe heart would not faint and ſwound to think of being guilty of his moſt ſacred blood? There is no ſuch load to the Conſcience, as to ſhed innocent blood: Who then can have a heart ſtrong enough to bear him up of being guilty of the body and blood of the Son of God?

4. And that is the fourth thing; I would have ſuch perſons to conſider; that they eat and drink damnation to themſelves in a more ſpiritual ſenſe than the Corinthians did; that is, they make themſelves liable not onelyonly to the plagues of God in this life, but to his everlaſting anger in the world to come. You have ſeen already that in this Sacrament we make a ſolemn profeſſion of our ſelves to be Chriſts p. 418Diſciples, we vow our ſelves to his ſervice; what doth he then but call for all the curſes of God upon his head, who takes no care to keep thoſe engagements. We here profeſs to believe the Goſpel, and to ſubmit our ſelves to it; now the threatnings of Chriſt are a part of his Goſpel, which we chuſe here to fall under, if we do not obey his commands. We here receive Chriſt who is repreſented to us by the ſigns of Bread and Wine. He therefore who embraces him with a dead faith which works not by love, what doth he elſe but damn himſelf. He profeſſes Chriſt as ſolemnly as any Creature can do, but he lives not according to him: His own faith then and belief, will condemn him. And let that man think that he departs from the Lords Table expoſed to all the miſchiefs in the world that can fall upon a man unprotected from above. The ſhadow of the Lord is departed from his head, and he lies open to all the Thunderbolts of Heaven. And beſide he conſigns himſelf over to eternal death; he binds himſelf to endure the torments of Hell fire. p. 419When a man can think of Chriſt, of his death, of his love, and yet love his ſin, and keep the traytor in his breſt; it will at laſt prove a traytor to him, and hale him to the moſt fear-full execution. The flames of Hell will be the hotter, becauſe the blood of Chriſt will not quench them: The Anger of God will be more incenſed, becauſe men blew it up by their ſins, notwithſtanding the ſtream of Blood which flowed from the ſide of his Son to ſlake it. And you will ſee that he is in greater danger of Hell fire then other men, and that he drinks damnation, if you conſider that which follows.

5. Such a prophane perſon doth by this act more harden his heart in his ſin, and makes it more obdurate againſt all the methods of God. It may be in the heart of ſome to ſay, that there is no ſuch danger of damnation; for a man may repent, and though he do not now leave his ſin, yet hereafter he may be out of love with it. But this imagination will ſoon fly away, if you ſet but the light of this truth (and thoſe that follow) againſt p. 420it, That a mans heart becomes more obſtinate and unmalleable, who is not ſoftned by Chriſts Bloud, and goes on in ſin, though he then perhaps entertained ſome reſolutions againſt it. This Bread will turn into a ſtone in ſuch a mans heart, and it will become as hard as the nether Milſtone. He that can ſin, though he remember often ſuch a love that is in Chriſt, and ſo great evil as is in ſin, and though he come and make engagements and profeſſions of love to him, muſt needs be very ſtupid and ſenſeleſs. And God withdrawing his Grace, Chriſt departing away from ſuch an unhallowed and impudent Creature, muſt needs make his heart more ſeared, and his condition more dangerous. When he approaches to a ſoul, and finds it a neſt of unclean Birds, he will take the wings of a Dove and flie away to a cleaner and whiter habitation. Or rather, if we refuſe to hear his Law, and obey his Word which is preached to us, he will not come to us when we are ſo bold as to take this Covenant into our mouths, and yet hate to be reformed. p. 421And if he will not come to us, what can follow but coldneſs and hardneſs, by reaſon of his abſence?

6. The Devil enters into that heart which Chriſt leaves. If the Lord can find no room in us, we become fit for ſeven more foul ſpirits than dwelt in us before. God leaves men more to the power of Satan when they offer ſuch contempt unto his Son. The powers of darkneſs ruſh with greater fury, and with a greater throng upon ſuch a perſon that loves to be in darkneſs in the midſt of ſuch Heavenly light. The Serpent may infuſe his venome more into their ſpirits, as well as ſting their bodies, and he gets a ſtronger title to them after they have offered ſuch an affront and mockery to the Son of God.

7. It muſt needs be hard for ſuch a perſon to get a pardon, becauſe he ſins even againſt that Bloud by which the pardon is to be obtained. Upon what ſcore can he ſue for forgiveneſs, who made ſo light of the Covenant of forgiveneſs? What will he plead for himſelf, who makes ſo little Conſcience of keeping p. 422Chriſt commands, that he breaks them all at once? for he that doth not receive Chriſt when he is ſo tendered, and ſubmits not himſelf to him, he refuſes all the Goſpel, and rejects all that he ſays. I tell you, it will coſt a man many a tear, and a very ſad repentance, before he obtain the mercy to wipe off thoſe ſtains which the Blood of Chriſt leaves upon the Soul. He muſt be waſhed in that very blood which he uſes ſo irreverently, and which he can ſin againſt ſo boldly; and what a ſtrong faith muſt he have that can think this ſo eaſily to be obtained? Let no man then approach hither that is in love with any ſin, whoſe heart is not ſo broken for his Rebellions, that he verily thinks in his Conſcience he ſhall leave them. Let him bring nothing into the preſence of Chriſt which his Soul hates, unleſs he intend to be worſe then a Jew, who did not own him to be the Chriſt. And if any man do find upon good conſideration that he and his ſins are ſo ſaln out, that they ſhall never agree again, and therefore deſires here to make an open p. 423defiance of them, and joyn himſelf moſt ſolemnly in a friendſhip with Chriſt, let him be infinitely careful afterward, that he do not return with a Dog to his vomit after he hath eaten this ſacred food.

But let me add this, that I do not ſay all this of the danger that is in this thing, that you may not come (as St. Chryſoſtome ſpeaks) but that you may not meerly come. foreign, &c. Hom. 24. in 1 ad Corinth.For as to come on any faſhion is very dangerous; ſo not to come at all is certain famine and death. As he may ſurfeit and kill himſelf, that is a glutton, ſo it is moſt certain that he periſhes who faſts and never eats at all. If it be a duty to do this, then there is a puniſhment annexed to the neglect, as well as to the ill-performance of it. There is a danger in not coming, as well as in coming unworthily. God is angry at one ſin as well as at another; and if he ſhall be condemned that doth this ignorantly, or in love to his ſins, or in a half hatred of them, ſo ſhall he be that ſtays away, and will not get knowledge, nor leave his ſins. He that eats irreverently, is guilty by p. 424prophaning of Chriſts Body, and ſo is he that eats not at all, by deſpiſing of it, and preferring his luſts before him. As the one eats damnation to himſelf, ſo doth the other by not eating, judge himſelf to be in a damnable condition. For if we cannot partake of his Supper here, how can we think our ſelves fit to feaſt with him hereafter. Many think that they are ſafe if they venture not upon theſe holy things; and it diſquiets them to come in their fins, but it never troubles them that they ſtay away and continue in their ſins. Theſe mens Conſciences are but half informed, and I ſeriouſly wiſh them not to endure in that condition, wherein they judge themſelves unmeet ſociety for Chriſt and the faithfull. Remember, that you not onelyonly live in ſin, but add this ſin to all the reſt, that you do not come to remember Chriſt, and ſhew forth his Death. He that breaks one of the leaſt of his Commandments, and lives in the known neglect of it, ſhall be called leaſt in the Kingdome of Heaven, i. e. ſhall be deemed not to belong to it.

p. 425Away then with this ſupine negligence,James 4.8.Jas 4:8 Cleanſe your hearts ye ſinners, and purifie your hearts ye double minded. Purge your ſouls by hearty ſorrow, by humble confeſſion, by great contrition, by a profeſſed hatred and deteſtation of all your ſins.Col. 3.5, 8, 12, 13.Col 3:5Col 3:8Col 3:12Col 3:13 Mortifie your members that are on the earth, fornication, uncleanneſs, inordinate affection, evil concupiſcence, and covetouſneſs. Put off all theſe, anger, wrath, malice, blaſphemy, filthy Communication out of your mouth. Lye not one unto another. But put on as the Elect of God, bowels of mercy, kindneſs, humbleneſs of mind, meekneſs, long-ſuffering, forbearing one another, and forgiving one another, if any man have a quarrel againſt any, even as Chriſt forgave you, ſo alſo do ye, &c. And come hither to ſtrengthen your reſolutions, and to confirm your purpoſes. Come and renew your vows of holy living, and proteſt in the ſight of God and his holy Angels, and before his faithfull people, that you will be the followers of the Lord p. 426Jeſus. Do not weep and mourn, and afflict your Souls for a day, do not baniſh your ſins for a little time, that you may entertain them afterward with a greater kindneſs, but give them an eternal divorce, and bid them never return again. Do not go a little back from your ſins, that you may take your riſe, and leap into them with a greater violence; but fly from them as from the Devil, and the mouth of the pit, reſolving never to caſt a friendly look upon them any more. And then come to Chriſt, and cauſe joy in Heaven at the return of a repenting ſinner. And if thou takeſt upon thee his yoke, why ſhould there not be joy on earth too? why ſhouldſt thou not come and praiſe the Lord for his goodneſs to thee, and make the faithfull rejoyce with thee that they have got more company at this holy Feaſt?

But I am very ignorant, will ſome ſay, and I dare not come for fear I underſtand not theſe myſteries. I anſwer, That it is very well if thou art ſenſible of thy ignorance, for then there is hope thou wilt labour p. 427after knowledge. And it is not hard to underſtand the meaning of theſe things, but very eaſie; for our Lord hath made his ſufferings ſenſible to us in theſe ſigns, that we might more eaſily remember them, and be more quickly moved by them to due affections to him.

But I am affraid my heart is not right, ſaith another, and that I am cheated with the ſhadows of Faith and Repentance. Let that man who ſpeaks thus, tell himſelf what he means by true faith which he would find in himſelf. Is it a perſwaſion that God loves thee? Is it a reſting on Chriſt for ſalvation? A thouſand to one this is the miſtake which troubles many. But that Faith is another thing which the Goſpel ſpeaks of, which will be ſoon underſtood, if thou underſtandeſt what the Goſpel is which thou art to believe. The Goſpel is to be conſidered either as a Narrative, relation and report of what Chriſt Jeſus was upon earth, and of what he hath done, and ſuffered; of what he taught, and what he now is in the Heavens. It is an Hiſtory of his Life and Death, Reſurrection, and Aſcention p. 428into Heaven, there to ſit at Gods right hand; and it is a Sermon concerning Chriſts Doctrines, of his commands, promiſes and threatnings. Or ſecondly, it is to be conſidered as it is a call or proclamation, an offer or tender of pardon, grace and ſalvation to all that will accept of them on the conditions that they are propounded. Now Faith is firſt an aſsent of the mind and heart to that report, a firm perſwaſion that all is true that is ſaid in the Goſpel; and ſecondly, It is a conſent to that offer, an acceptance of that invitation, an embracement of all that is there tendred, by yielding up of our ſelves to obey the Lord Jeſus in all things. This is receiving of Chriſt, this is believing in the Son of God. And there are many acts of faith to be in thy heart, before thou canſt lay hold of the mercy of God. And proportionably to thy ſincere and hearty conſent to obey him, will be thy perſwaſion of an intereſt in that mercy. If thy confident relying on him for ſalvation, exceed other acts of a lively faith, it is to be ſuſpected of too ſudden a growth, and thou hadſt p. 429beſt fear that it ſtarts up too high. But conſider with thy ſelf, doeſt thou believe the Goſpel? doth thy heart ſubmit to that way of ſalvation there propoſed? art thou devoted to the ſervice of Jeſus? Then be of good comfort, if not confident; come and ſtrengthen thy faith, that thou maiſt ſtill do as thou haſt reſolved. This is one of the commands of the Goſpel, that thou doſt believe; and therefore if thy faith be true, obey it.

But a third ſaith, That he hath ſo much buſineſs that he cannot prepare himſelf. But conſider I pray you in the fear of God, what greater buſineſs can there be, than to work out our ſalvation? Had not they buſineſs (as they pretended) of great import, to whom the Lord ſaid, you ſhall not taſte of my Supper? Conſider whether thou canſt not bring thy buſineſs into a leſs compaſs, or may it not be let alone till another time? I cannot believe that any man is ſo imployed, that conſtantly when he is to receive the Sacrament, he muſt omit it, or be a great loſer. It is incredible that his buſineſs muſt be done juſt in that nick of time, and that p. 430none elſe will ſerve. But how comes it that men can find time for ſports and recreations, for viſits and friendly entertainments; and yet can never be found at leiſure when Chriſt comes? And beſides, what do men mean by preparation? Are they ſo imployed that they cannot read, nor pray ſeriouſly, nor praiſe God for his mercies? If they be, they are moſt dangerouſly buſied; it were good for them they had not half that riches which will not let them go to Heaven. But if they be conſtantly free for ſuch good duties, then they are making a daily preparation for this ſort of Prayers and Praiſes. There is none need be unprepared by buſineſs for this duty, who are not unprepared for all other.

But there are wicked perſons, that Communicate, ſay ſome other. Theſe it ſeems have time enough both to obſerve themſelves and others alſo. Then, I hope, they have reproved and admoniſhed their brethren, and they pray continually for them, or elſe why do they ſpeak of them as ſo wicked. None is to be deemed ſo wicked as to be excluded from our ſociety, unleſs he p. 431refuſe reproofs, and reject our good counſel, and withſtand all the means of amendment. But who made thee a judge of the matter? Canſt thou determine who are fit to be debar'd all Chriſtian ſociety? If it belong to ſome other perſon to judge of him, do not take upon thee his office. If he do not do his office, go and tell him of it; and if he ſtill neglect his duty, do not thou therefore neglect thine. If he will not do what becomes him, do not thou therefore refuſe thine own food, and ſtarve thy Soul out of I know not what peeviſhneſs, that all things cannot be according to thy deſire.

But perhaps this caſe may be thought worthy of particular ſatisfaction, and therefore I ſhall beſtow an whole Chapter upon it. This onelyonly I deſire, that none would make it a matter of quarrel, which I propound, but look upon it as a deſire after peace.

CHAP. XX.

ANd firſt, I ſuppoſe every ſober Chriſtian will take this for a truth, that no man is to judge another p. 432ſo wicked as to refuſe his Communion, till he be caſt out of the ſociety of the faithfull, for his wickedneſs. No modeſt perſon will be ſo bold as to paſs his cenſures upon a man whom the Church hath not yet cenſured. It is too much arrogance for a private man to make himſelf the judg of all his Brethren. And ſuch a pride may deſerve as ſevere a cenſure, as that which he is pleaſed to condemn.

II. Secondly, I think this will not be denied neither, that they in whoſe power it is to remove the wicked from Communion, are not to do it haſtily. Two or three thoughts will ſerve many private men to the refuſing of their Brethren. Some paſſionate diſcourſe ſhall convert them to ſeparate from all thoſe whom an hour before they owned. And if they change their thoughts ſo ſpeedily, they are very unfit to judge of ſuch a weighty matter. But then they that are judges, muſt take great heed that their zeal do not out-run their knowledge; and they muſt beware they uſe not ſevere medicines, when more mild and gentle will cure the diſeaſe. Is God haſty in judging p. 433of us? Doth one ſin make him withdraw his grace? Doth not he wait to be gracious? and is he not ſlow to anger, and of great mercy? Doth not he uſe many means to amend us, before he ſends ſickneſſes or ſuch puniſhments upon us? The Miniſters of the Goſpel are then to imitate their Maſter, and to proceed very ſlowly unto any ſharp courſes, though they tend to mens recovery.

III. Thirdly, We muſt take therefore the method which Chriſt hath preſcribed, before we judge a man ſo wicked as to be unchurched. And that is this,

1. There is an expreſs command for fraternal admonition, 1 Theſ. 5.14. Every particular Chriſtian that ſees his Brother in a fault, is bound to admoniſh him, to open his eyes, to awaken him our of his drowſineſs, and ſtir him up to repentance. It was a barbarous ſaying of Cain, Am I my Brothers keeper? If we be Brethren, we ought to have a charity to each other; and none can be greater than this, to reprove a ſinner, and endeavour his amendment. And ſo our Saviour bids every Diſciple (Mat. 18.15.) when his Brother treſpaſſes p. 434againſt him, that he ſhould go and tell him of it privately between them two. What a great deal would the Devil loſe, if this were practiſed as faithfully as many other duties are? Nay, if men were as ready to reprove, as they are to condemn, his Kingdome would be in danger to be ruined. For not only thoſe quarrels that are in the Church might be hereby reconciled; but a very noiſome part of mans life would be ſanctified and perfumed. Their backbitings, their evil ſurmiſings, their whiſperings, and ſpeaking evil one of another, would at once be amended, together with their uncharitable ſeparations. And I would to God that they who have ſuch a care that there ſhould be no wicked in the Church, would not tell others that ſuch a man is wicked, before they have told him ſo, and endeavoured his reformation. This would be a great charity to him, by hiding his faults from being more publick; and no leſs charity to our ſelves, by converting a ſinner from the error of his wayes, and ſaving a ſoul from death, which will hide a multitude of ſins.

2. If this prevail not, he is to get two p. 435or three honeſt men beſide himſelf, to do this duty with him. So our Saviour preſcribes in that place, Mat. 18.16. We muſt not preſently give a man up for incorrigible, if our ſingle admonition be not received or followed; nor muſt we divulge his faults, and ſpread them any further than is neceſſary for his amendment. And perhaps the fault may be known to more than one; in which eaſe they that are of beſt knowledge and affections, ſhould undertake his cure, and cover his ſin that it be not known unto all men.

3. But if he refuſe to hearken to theſe mens good counſell, then let them tell it to the Miniſter, whom God hath ſet over them, and let him privately admoniſh him that hath offended, with all love and gentleneſs. And as the former was a fraternal, ſo is this a paternal admonition. And if his fault be known to him before, then he is bound to admoniſh him, both as he is a Brother, and as he is a Father. And I ſuppoſe his charity will be ſo great, as not to think one entreaty to be enough, but he will extend it to repeated beſeechings, before any courſe more ſevere be uſed. p. 436Or he may take, after many admonitions, ſome few with him to be both witneſſes of what he doth, and alſo to make it more ſolemn and effectual to the ſinner.

4. But then if after this ſort of admonition, the party continue unreformed, he must be rebuked before all, as the Apoſtle tells us, 1 Tim. 5.20. For as the private perſon was to do it by himſelf, and then before others; ſo is the Miniſter likewiſe to uſe a firſt and ſecond admonition anſwerable unto theirs. He is in the face of the Congregation to exhort him to repentance, to pray for him that he may repent, which in all likelihood will amend him, or at leaſt dum unus corripitur, plurimi emendantur, many will fear the like correction. He that ſaith this is to defame a man, doth himſelf defame Goſpel, and finds fault with the method of Chriſt to do men good. He doth ſhame himſelf, qui facit, quod argui debet, non ille, qui arguit. He that reproves another, doth not defame him, but he defames himſelf by deſerving of reproof. And it is a greater ſhame to commit it, and continue in it, than to be reproved for it, and amend it.

p. 4375. And if after theſe two admonitions of his and theirs, he do not amend, then let him be rejected and caſt from the Communion of the Church, as the Apoſtle ſaith, Tit. 3.10. i. e. Let him ſpeak to all the Congregation to avoid ſuch a man as an infectious perſon; and not keep ſociety and converſe with him. Let him charge them to withdraw themſelves from his company, and not to maintain familiarity with one ſo incorrigible. For you muſt know (which people little conſider) That they that you will not hold communion with at the Lords Table, you are not to hold converſe with at your own. Now what a deſperate ſinner muſt he be, that we would thus uſe? and how long ſhould we wait before this ſeverity be exerciſed? And yet we cannot ſatisfie our ſelves (as far as my weak underſtanding can judge) in abſtaining from his communion till this courſe have been taken with him. And let me ſay it with as much confidence as it hath truth on its ſide, That the way of the Church of God hath not been to gather the godly from among the prophane without any more ado, but to p. 438caſt out the prophane from among the godly, after all this labour. Believe it, corrupt Members are of the body, till they be cut off; And no wiſe man will uſe ſuch a ſharp remedy, till he ſees it will gangrene and indanger the body. He muſt firſt uſe corroding and healing plaiſters, ſharp reproofs and mild admonitions. But without any of theſe, to ſuppoſe men ungodly, and gather a ſelect number out of them, is a path which the People of God have not trod, a practice which they have not been acquainted withall. I confeſs the crime may ſometime be ſo great, that all theſe courſes are not to be taken, but an Adulterer, a Fornicator, or ſuch like, is to be debar'd Chriſtian Communion without this proceſs, till he have given ſufficient proof of his amendment. But becauſe we live in Faece Romuli, and there is little order amongſt us, let me ſuppoſe that they to whom it belongs, do not do their duty, and take this courſe. Yet

IV. Fourthly, Let it be conſidered, both that it is no part of thy duty to judg concerning the ſtate of other men, and that thou canſt not anſwer the p. 439neglect of thy duty becauſe other men neglect theirs. Chriſt bids thee to do this in remembrance of him; if others will not do it ſo as they ought, that is no juſt cauſe for thee not to do it. How can another mans ſin be a reaſon for thy ſin? Why ſhould his not being removed, be a cauſe of thy removing thy ſelf? If the Miniſter do not his duty in every thing, do thou do thine, or elſe you are both alike. He is negligent in not admoniſhing of them that offend, and thou art negligent in not remembring of Chriſts Death, and deſerveſt to be admoniſhed alſo.

V. Fifthly, Let it be conſidered alſo, that when thou doſt receive, thy Communion is with the reſt of the Church, and not with him that receives not aright. He only eats the Bread, and drinks the Wine, but receives not Chriſt, and ſo thou doſt not become one with him. All the communion thou haſt with him, is only natural, not moral nor ſpiritual. His bodily preſence is there; and as to eating and drinking, thou doſt as he doth; but when thou conſidereſt the manner of the action, which is the morality of it, thou doſt p. 440not communicate with him, nor doſt what he doth. For thou doſt all in another ſort, for other ends and deſigns than he doth, ſo that in a right underſtanding there is no communion between you. And then why ſhouldeſt thou ſever thy ſelf from communion with the body, for fear thou ſhouldeſt have communion with a ſinner, which thou canſt not have?

IV. Sixthly, But if thou feareſt that his bodily preſence will do thee any harm, why mayeſt thou not as well think that thy bodily preſence will do him good? Thy goodneſs may as much avail him, as his ſin infect thee. You have influence upon each other (as to harm or benefit) both alike, and that is none at all.

VII. Seventhly, But perhaps you fear that your preſence with him is an approving of his ſin, and you ſhall be taken to allow his vices. Theſe are meer fears and groundleſs jealouſies; for there is no man that doth ſo interpret it. It cannot ſignifie ſo much, unleſs the Congregation ſo underſtand it, which no wiſe man will do. And if you cannot be otherwiſe ſatisfied, go to the Miniſter, and profeſs to him, and as many p. 441of the Congregation as you pleaſe, that you diſlike the wayes of ſuch a perſon, and diſallow of the ſins wherein he lives, and that you intend not to have any communion with him, though he be preſent with you.

VIII. Eighthly, And if you fear that the ſinner himſelf will make an ill uſe of it, and think himſelf to be good, becauſe he is in good company, you have a remedy at hand for that, which is private admonition and reproof. And I deſire thoſe that are ſo ſcrupulous, ſeriouſly to conſider whether they have by good counſell and advice, laboured to reform this ſinfull Neighbour. If not, then what hypocriſie is it to complain of mixt communions, and that he is there, when thou haſt not done what thou canſt to hinder it by making of him better? He that ſaith he cannot with any comfort partake with ſuch a perſon, ſhould rather conſider with what comfort he can live in the ſinfull neglect of ſuch a plain duty, as that is, of admoniſhing his Brother. It is the part of a Chriſtian not to condemn his Brother, but to labour to make him better: Not to refuſe communion with him p. 442preſently, but to aſſociate himſelf with him, to perſwade him to amend.

IX. Ninthly, But if thou haſt performed this duty carefully, then he cannot preſume thou loveſt his ſin, though thou loveſt him; nor will any ſin which he afterward commits, be imputed to thy neglect; nor will the ſin of his receiving unworthily be laid to thy charge, becauſe thou didſt what thou couldſt to prevent it. It can only be matter of thy compaſſion and ſorrow, but not thy burden and trouble, that another doth not do his duty when thou haſt done thine. And all Gods Servants in all ages of the Church, have received comfort in ſuch mixed communions, and have patiently waited till Chriſts courſe was taken with men for their reformation. And it is to be feared that ſuch objectors ſeek for too much comfort in outward things, and diſcomfort themſelves in their own fancies; Whereas their true comfort lyes in doing of their duty faithfully to God and to their Brethren, and in the mercy of God in Chriſt. And if they look for other comfort, they will be deceived, for the net of the Goſpel brings both p. 443good and bad to the ſhore; and where there is Wheat, there are Tares many times alſo.

Let no man therefore plead this or that in excuſe for his not coming to the Lords Table, but reſolve hereafter carefully to perform ſo neceſſary a duty. Let the ſinner quit his ſtate of ſin and death, and ſo come and eat of the Bread of life. Let the ignorant come into the School of Chriſt, and proceed till they come to the higheſt form, to the upper room where this Feaſt is prepared. Let thoſe that are in enmity with their Neighbours alſo come; let them only firſt go and be reconciled to their Brethren, and ſo let them offer their gift. Let thoſe that have a multitude of worldly employments come, only let them leave them as Abraham did his Aſſes at the bottome of the Mount, and ſo let them aſcend to Heaven in their thoughts, and converſe with God. Let the weak come that they may grow in ſtrength, and let the ſtrong come that they may not grow weak. Let them who have fears come, that their hearts may be ſetled by the acts of a more lively faith; and let p. 444them come who have hopes that they may riſe to greater degrees of an humble confidence. Let thoſe who have leiſure accept of this invitation, becauſe they have no excuſe; and let thoſe who have but little leiſure entertain it alſo, that they may the more ſanctifie their buſineſs and employments; let the ſad and ſorrowfull, approach, that their hearts may be filled with the joys of the Lord; and let thoſe that rejoyce in the Lord alwayes, approach, that their joy may be full. Do not ſend your excuſes when you are called, but reſolve that a neceſſity lyes upon you, unleſs you will be guilty of the fouleſt neglect of your duty, and the greateſt diſreſpect to Gods love. If any man can be content to ſtay away after all theſe entreaties, on to come but ſeldome when he may be ſo welcome; Let him conſider what a wrong he offers to his own ſoul, how he robs it of its food and nouriſhment, and how he pineth the moſt noble and excellent Creature in the world. And let him conſider what an affront it is to God to deſpiſe the choiſeſt of his chear, the moſt coſtly proviſion made by the expenſe p. 445of his Sons Bloud, and the moſt kind and gracious invitations to it. O fooliſh people and unwiſe! do we thus requite the Lord? do we thus ſlight the dying of our Saviour? are we no more affected with his ſingular love? Is this to commemorate the death of Chriſt, to come once or twice in a year to this Feaſt? The Lord have mercy upon us, and help us. How are we degenerated from the primitive practiſe? how cold is our love to God and to his Son grown? Unleſs we blow it up by a frequent remembrance of Chriſt, it is to be feared it will quite go out. The aſhes and duſt of this world will bury all the remaining ſparks of it which are not yet extinguiſhed. Let Chriſt, I beſeech you, ſee that you love him, by taking all occaſions to come to him; by binding your ſelves faſter with the cords of his love, to all obedience and dutifulneſs toward him. And let me but tell you theſe two truths, and I ſhall put an end to this Diſcourſe: The way to have reformed us would not have been to leave off Communions, but to make them more frequent. Nor ſecondly, To unite and p. 446conſolidate Pariſhes, but to make more Paſtors in greater Pariſhes, that by more perſonal inſtruction men might be better fitted for frequent Communion. But ſo it is, that zeal oft-times hath too much paſſion in it, and too little knowledge. The good Lord pardon us, and be gracious unto us.

FINIS.

End of the text · Simon Patrick, Discourse Concerning the Sacrament of the Lords Supper (1667)