PART I. Of the Obligations we have to Communicate.

THAT we have an express Com­mand I for it, from our Lord and Master; to whose service we were solemnly devoted, when we were Bap­tized. And lest there should be any room for shifting and excuses, this Command is so ordered that it hath respect both to the Officers and Ministers in his Church, and also to the People under their Care: to the former, that they might prepare this Holy Table; to the other, that they might come to pertake of it. First, he requires his Apostles, Luke 22.19. to do this in re­membrance of him. Which words, it is plain refer to what our Saviour then did, who took Bread and gave thanks and brake it and [Page 2] gave it unto them saying, this is my body which is given for you: thi [...] do in remem­brance of me, And therefore it is as much as if he had said, Do you take bread, give thanks, break it, and give it to all my fami­ly hereafter.

Now if they were bound to give it, then all Christians no doubt must be bound (though there had been nothing more said) to receive, and eat it. But the more to inforce the Duty, they are requir [...]d so to do, according as S. Paul hath declared the mind and intention of our Lord in this bu­siness (and he is the only person beside S. Luke who makes mention of these words Do this in remembrance of me; though two other Evangelists mention the Institution of this Sacrament.) He tells us, 1 Cor. 11.24. that when our Lord had given thanks, he brake the Bread and said, take, eat, this is my body which is broken for you, Do this in remembrance of me. Here these words DO THIS immediately re­fer, to take, eat; which are not in S. Luke. And therefore DO THIS in his Gospel, immediately refers, as I said, to taking bread, giving thanks, breaking it, and giv­ing it to them. In that, the Apostles and their Successors were more peculiarly con­cerned; and none can Do this, (i. e. take [Page 3] bread, give thanks, break it, and give it) but they. But in the other, taking, eat­ing, and drinking; all Christians are con­cerned, and are bound to do this as long as the world lasts. Which appears sufficient­ly from the whole discourse of S. Paul to the Corinthians, who were, as he tells them v. 26. to shew forth the Lords death, as of­ten as they did eat that bread, and drink of that Cup, which the Ministers of our Lord gave to them. As they were not to neglect their duty, in making ready this holy food, inviting the Lords people to pertake of it, offering it and giving it to them: so it behoved them who were called to be careful not to neglect theirs; but to come, and eat and drink, at the Table of the Lord: that by the whole action, per­formed by both, the Lords death might be declared and solemnly commemorated, with Thanksgiving and Praise. And to make this Command appear more weighty, let me cast in two or three considerations more, before I proceed any further.

1. That our Lord not only gave it to the Twelve Apostles; but to S. Paul also, after he was added to the number. From which we may clearly gather his intention of having this duty every where perform­ed; [Page 4] not only by the Jews, but all others. For when he appeared to this person and revealed his whole mind to him, that he might be an Apostle and preach to the Hea­then world; he left not out this precept, but gave him particular instructions about it. For I have received of the Lord; that which also I delivered to you, that the Lord Jesus, the night in which he was betrayed, took bread, &c. v. 23. 1 Cor. 11. He had not this from the Apostles, nor was taught it by man, but Christ himself delivered it to him, as he had done to the rest of his A­postles: that he might teach men to do this; if they had any regard to the express Com­mand of their dearest Lord. And it is ve­ry hard, if they have not a great reverence to it, considering

2. That it is the very last Command­ment which he gave before his Death. When he was parting with his Disciples, and taking his farewel of them (till he should see them again after his resur­rection) he left this charge with them, that they should do, as they had seen him do, just before he went away. Read the verses going before those now mentioned out of S. Luke (ch. 22. v. 16, 17, 18, &c.) and you will find the sense of our Saviours whole dis­course to be this.

[Page 5] ‘This is the last Supper we shall eat to­gether in this world: I shall keep no more Feasts with you, till we meet in Heaven. But I would have you meet often and Feast together, upon my bro­ken Body, and my Blood shed for you: according to the pattern which now I set before you. As you see me, take bread, give thanks, break it and give it to you, so do ye. This is my Will and Testa­ment: if you have any respect to the words of a dying Master and Saviour; if you love me, and bear me in mind when I am gone from you; Do not for­get to do this in remembrance of me.’

And what he said to them, we are to take as said to us, for

3. S. Paul saith, this is to be done till his coming again, 1 Cor. 11.26. It is not a Temporary Command like those given to Moses, but layes a perpetual obligation upon us: till Christ, who appeared to put away sin by this Sacrifice of himself (which we commemorate) shall appear the second time, without sin, unto Salvation. From whence it necessarily follows, that not only the Apostles, but all the Ministers of Christ to the end of the world have power [Page 6] to do this: and that the people are bound to do their part, when the Minister hath done his. How they will excuse them­selves from an open breach of our Saviours Commandment, who do not do this in re­membrance of him, I cannot imagine. There is nothing that he enjoyns with more solemnity, and particular care, than this Action: and therefore the same necessity lyes upon us for the performance of it, that there doth for obedience to other of his Commands. If there be any differ­ence, it is such as should rather make us exceeding careful about this duty, than otherwayes. For,

II It is a Command whereby our Love and Affection to Christ Jesus, our ever blessed Redeemer, is more than ordinarily tryed and proved: there being no other reason for performing it, but merely our respect to his will and pleasure. To most other duties in our Religion there is some­thing in Nature to prompt us, or to shew us the reason of them. That we should be just, and merciful, and sober, and grateful, &c. we can derive from a Rea­son within our selves. But this duty, to which I am exciting you, is one of the things for which there is no other ground, [Page 7] but his Divine Commandment and ap­pointment. We have no other reason why we should do this, but because he would have us. And therefore the doing of it is a piece of pure obedience, arising wholly out of our respect and affections to him and his injunctions. It being indeed designed for the keeping him in Memory; his appointment of it for that purpose, hath added a good Reason to it: Which doth mightily enforce our duty, if we have any love to the Memory of so dear a Saviour: and desire to perpetuate the sto­ry of so rare a Love, and make it known to all succeeding generations.

By this it is apparent, that the thing which makes most men negligent of this duty, is that which if they were under­standing Believers, should make them most zealously affect it. Natural Conscience not reproving them for not doing this, as it doth for injustice, cheating, lying, and such like sins, they live securely in their neglect of it. And this is the very reason why the people known by the name of Quakers, have so little, or rather no regard to it. But if Christian Faith were planted and deeply rooted in mens hearts, they would upon this very account be the more forward to do it. Because it is a peculiar [Page 8] mark of a Christian, a work proper to him alone: who is moved to this, not by Na­ture and the common light of mankind, but purely by his Religion, and Devotion to his Saviour. For there is no piece of Divine Service in which he is interessed so much as this. It is more properly Chri­stian worship than any other. All the world think their Religion binds them, to pray to God, to praise him, and give him thanks: but to acknowledge him, and render thanks to him by doing this, belongs only to Believers in Jesus. And that was one cause, I make no Question, that the first Disciples of Christ made this so great a part of their Devotion: which is the next consideration.

III Primitive use and practice upon this Com­mand of our Saviours, doth very much ex­plain his intentions, and tell us the obli­gation of it. They who were taught by the Apostles of our Lord best understood the weight of this Commandment. And truly they understood it so, that they did as constantly do this, as they did publickly meet together to pray, or hear; and as oft as they did eat and drink together in token of their love and friendship. Both which they did very frequently. In the [Page 9] Church of Hierusalem every day; as we read. Act. 2.46. They continued daily with one accord in the Temple, and breaking bread at home, did eat their meat with gladness, and singleness of heart. That is, after they had daily performed their common Devotions with the Jews in the Temple Service, they went to their own houses to tender a more particular Service to our Saviour; by doing this in remembrance of him, and keeping feasts of charity for the poor and indigent. At those Meales it is manifest they forgot not this, 1 Cor. 11.20, 21, &c. Act. 20.7, 11. which they took to be an exact imitation of Christ, who after the Paschal Supper instituted this Holy Sacrament. And that it accompanied other parts of Divine Ser­vice and Christian duties is as manifest from Act. 2.42. where you find they con­tinued stedfastly or unweariedly in hearing the Apostolical instructions, in communica­ting to each others necessities, in breaking of bread, and in Prayers. The word we ren­der continued stedfastly [...]. denotes both the frequency of the action, and that they were not tired with it. But the principal time for it, seems to have been on the Lords day: according to what you read in the place just now mentioned, ( Act. 20.7.) [Page 10] that the Disciples were assembled on the first day of the week to break bread: and the Syriack translation of those words, 1 Cor. 11.20. which runs thus; when you meet together, you do not eat and drink as be­comes the day of our Lord As if they had found in their Copy [...] not [...]. Which it is most likely was the set day on which, Pliny Stat [...] die. [...]. 10. Epist. 97 saith, they were wont to assemble before it was light, to sing a Song of praise together to Christ, as God: and to bind thems [...]lv [...] by a Sacrament, not to any wickedness ha [...], [...] they would not commit theft, nor rob [...]e [...], nor adulteries; nor break their words, nor deny any thing that was deposited with them in trust, when it was demanded. This done; their custome, he adds, was to depart, and to meet together again to partake of a common but innocent meale. Which assembly, it is plain from the Scripture, was in the evening, as the other was held be­fore the morning light. So that it should seem, in some places they remembred our Lord by doing this, 'twice in a day, both morning and evening. In their assemblies before day (as Tertullians words are Cap. 3. de Corona.) as well as in the time of meat: which we know was Supper time; when they held their Feasts of Charity. This is sufficient to shew what a great affection they had to this duty, and in what high account it was a­mong [Page 11] them: in that, no assembly of Chri­stians, of whatsoever sort it was, could pass; wherein Christs death was not re­membred with thanksgiving and praise.

And indeed it is part of the food which IV our Lord hath appointed for his family; and which his Stewards, as I have shewn you, are to provide for them and give unto them. It ought therefore to be thankfully received and constantly used, when we are invited to it: unless we mean to starve our selves; and provoke our Lord by refusing this, to withdraw his blessing from other means of our spiritual growth and nourish­ment. The very names as you shall hear, whereby it is called, suppose it to be Food. And since for the Body it is not intended; it must be Christian Food: part of the plenti­ful provision, which Christ hath left in his House for the Souls of his Faithful Ser­vants; that they may be well maintain'd, and able to do their work. And truly, as long as we have any need to grow in the grace of our Lord Jesus Christ, to increase in strength and power to master all tempta­tions and do our several duties, to renew the sense of our obligations to God, and bind our selves faster to him, to heighten our Love and Gratitude, and to stir up delight [Page 12] and joy in God our Saviour: so long will there be a necessity of Doing this; which serves for all these ends and purposes.

V And did we but seriously consider this one thing; that a principal end for which both this and the other Sacrament was in­stituted is, that by these outward signs we might express our hearty consent to the new Covenant made by Christ in his Blood, and ingage our selves to stand to the terms and conditions of it; we should be extremely afraid to refuse to come to this holy Com­munion: because that is the same with re­fusing to be of his Religion. For he that made the New Covenant with us and is the Author of the Christian Religion, hath made these outward Rites and Solemnities to be Instruments of stipulation: whereby they who are willing to enter into that Covenant, and be of that Religion, should express their agreement and submission to it; and openly declare that they own Je­sus to be the Lord, and will perform due obedience to every one of his Commands. Which when they have once done, they are to signifie their continuance and sted­fastness in that Religion, to which by these means they have addicted themselves, by the repeated use of the same things. Other­ways, [Page 13] they live as if they repented of the contract which they have made, and re­nounced our Blessed Saviour: who hath made the doing this to be a special testifica­tion of our Devotion to him and his Ser­vice. This is a thing to be sadly ponder'd; and might prevail much, were it laid to heart as it ought.

To which if you add all the other pur­poses VI and ends for which it was ordained, they would still make it appear more ne­cessary: if either the will of Christ, his spe­cial Command, the practice of all Christians, our own wants, our respect to the Christian Religion, or the great Benefits we may re­ceive by doing this in remembrance of him; can make us judg any thing so. And that is the second part of my Discourse; to which I now proceed.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

You must address your selves then to the Table of the Lord, as the friends of Jesus Christ; on purpose to profess that you be­lieve on him, and are of his Religion, and mean to cleave unto him and obey him; renouncing all other Masters for ever. Say in your hearts; ‘O Blessed Jesus, I acknowledge thee to be the Lord; Thou art the only begotten of the Fa­ther full of grace and truth. Joh. 1.14. 14.16. Thou only art the Way, the Truth, and the Life. I humbly adore thee; and here devote my self everlastingly to thee. I believe thy blessed Gospel: I own thy supreme Au­thority: and submit my self to thy So­veraign Commands. Truly I am thy ser­vant, I am thy servant. I look for all blessings through thy hands alone: who hast all power in Heaven and in Earth. Let it be unto thy servant, according to [Page 35] thy word. Yea deal with me, according as I unfeignedly acknowledg thee, and heartily joyn my self in fellowship with thee, to be thy Disciple and follower for ever. I give thee possession of my heart intirely. Do there what thou pleasest. Be the sole governor and disposer of all my thoughts, words, desires and actions. Psalm 119.128. I esteem all thy precepts concerning all things to be right; and I hate every false way.’

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

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

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

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

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

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

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

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

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

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

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

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

Luk. 22.20. 1 Cor. 11.25. compared with Mat. 26.28.This seems to be one great secret of this Sacrament: as appears from the words of S. Luke and S. Paul, who tell us, that this Cup which we drink of, is the New Cove­nant in Christs blood, which was shed for the remission of sins. We are received by doing this into that gracious Covenant; [Page 61] which assures us of forgiveness through his blood. He gives us a right to those benefits (of which that is the first) which he obtained by his obedience to the death. Which is the import also of the word Communion, used by S. Paul to express the effect of this Sacrament; 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Com­munion of the body of Christ? In its full signification, that phrase denotes, not merely our being made of his Society, but our having a Communication of his body and his blood unto us: So the word [...] is rendred in other pla­ces, Gal. 6.6. Phil. 4.15. of which we per­take by eating this bread, and drinking this Cup, in remembrance of his death for the remission of sin. And so we beseech our merciful Father (in the Prayer of Consecration which our Church prescribes) that we receiving these his Creatures of bread and wine, according to his Son our Saviours holy institution, in remembrance of his death and Passion, may be pertakers of his most blessed body and blood. For after the bread and wine are deputed by holy prayer to God, to be used for a Commemoration of Christs death; though they do not cease to be, what they were before, yet they begin to be something which they were [Page 62] not before this Consecration. That is, they become now to us, visible signs of an inward and spiritual grace: and do not merely figure to us the breaking of Christs body and the shedding of his blood; but are a pledg of that inward and spiritual grace, which they represent. What that grace is, we are taught in our Catechism; when it tells us that it is, the body and blood of Christ, which are verily and indeed re­ceived of the faithful in the Lords Supper. That is, they have a real part and portion given them in the death and sufferings of the Lord Jesus; whose body was broken and blood shed, for remission of sins. They truly and indeed pertake of the vertue of his bloody Sacrifice; whereby he hath ob­tained an eternal redemption for us. This is the meaning sure, of pertaking of his body and blood, which are here communicated. Because this bread and wine do not become his body and blood, by ceasing to be bread and wine: but by tendring them to us, as a spiritual grace. Their efficacy therefore and vertue by the divine favour is made ours. All the effects and benefits of his passion are imparted to us. In short, there is nothing which the body and blood of Christ can be to the spirits of men, but by these tokens he exhibits it to us, and gives us [Page 63] an interest in it. This is spiritually to eat his flesh and drink his blood; as both our Church and the ancient speak. Our souls intertain and feast themselves upon his Sa­crifice; being really made pertakers of whatsoever his body and blood can do for them. Which S. Gregory Nazianzen meant, I should think, when he saith that these ob­lations are the Communication of the Incar­nation of God; and of the sufferings of God in his [...]. Tom. 2. Jamb. 15., How doth he communicate to us his Incar­nation, but by giving us the fruits and be­nefits of it? and so he communicates to us his broken body and his blood that was shed. We pertake of both in the same manner. We are admitted to participate of the secret of the sufferings of Christ (as he speaks in another place [...], Orat. 40..) and by means of this Sacrament are vested in the merit of them. And thus indeed the bread and wine are changed, not by abolishing their substance but, by turning them to this di­vine use (to which they are deputed by prayer according to Christs institution) to tender to us the spiritual grace of the body and blood of our Saviour. The principal part of which grace is, remission of sin. For sin being done away; death, the fruit of sin, is abolished: he graciously restores us to the priviledg of immortality which [Page 64] we had lost: and in order to it assures us he will not fail to communicate the grace of his holy spirit; to assist and further us in our way to everlasting bliss. We may be satisfied that he will send a living ver­tue into our spirits, to quicken, excite, and strengthen us, to do according to our Vows and ingagements: that so we may continue in his love, as he continued in his Fathers love, by keeping his Commandments. For this is the nature and office of all Sa­cramental pledges, to assure us of the good will of God, and of his truth in fulfilling his gracious promises. He ingages to be faithful to us by giving them; as we in­gage our selves to be faithful to him, by receiving them. God bids us believe that we shall be accepted in his beloved; nay, he puts us in possession of all that which the Gospel promises, and the Sacrifice of Christ on the Cross obtained to us: mercy, grace, and peace: remission of sin; the power of the Holy Ghost, and eternal life.

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

Now what greater favour can we desire at Gods hands, than to be admitted to such fellowship with him and with his son Jesus Christ? what is there of equal power with this, to possess our hearts with the love of [Page 69] God? was there ever any so treated by him as we are? did the friends of God in ancient time receive such pledges of his grace and favour? were they ever made thus one with him and joyned to him, by pertaking of his Sons body and blood? who would not give up himself soul and body eternally to him, that thinks of these things? who can think he makes a dear purchase, if he give his life in exchange for such invaluable blessings? we should go to the Table of the Lord and say; ‘How excellent is thy loving kindness O God! How pretious are thy thoughts towards us, how great is the sum of them! who would not fear thee? who would not love thee, and glorifie thy name? For thou hast given us exceeding great and pre­tious promises, 2 Pet. 1.4. that by them we might be pertakers of a divine Nature. Thou hast sealed them with the blood of thy Son: and hast made a new Covenant with us in that blood, Heb. 10.16, 17. to put thy laws in our hearts and write them in our minds; and our sins and iniquities to remember no more. Thou hast made him an high Priest for ever to make intercession for us: and gi­ven him power and glory at thy right hand; 1 Thess. 5.24. that he may be able to perform all his promises. Faithful is he that calleth [Page 70] us, who also will do it. For ever, O Lord, thy word is setled in Heaven. Psal. 119.89, 90. Thy faith­fulness is unto all generations. But thou hast given likewise farther assurances of thy mer [...]y and thy Truth: by entertaining us at thy Table; and making us pertake of that body and blood, which was offer­ed for our sins. Enough, Enough, O most merciful Father! We see the love thou bearest to us. We cannot desire greater tokens and testimonies of it, than these thou hast given us. 2 Cor. 1.20 All thy promises in Christ, we believe, are Amen; certain, faithful and true. We know and are sure, 1 John 2.1, 2. that we have an Advocate with the Father, Jesus Christ the righte­ous; and he is a propitiation for our sins. I will never doubt any more of thy good will towards us: for I taste and feel that the Lord is gracious. Psal. 111.4, 5, 9. The Lord is gra­cious and full of compassion: he will ever be mindful of his Covenant. He hath sent redemption unto his people, he hath com­manded his covenant for ever: Holy and reverend is his Name. Psal. 103.17, 18. The mercy of the Lord, is from everlasting to everlasting upon them that fear him. To such as keep his Covenant, and to those that remember his Commandments to do them. I wait therefore for thee O Lord, Ps. 130.5. my soul doth [Page 71] wait: and in thy word do I hope. Mine eyes shall be ever towards the Lord; Jude 2. that Mercy and peace and love may be multiplied unto me: that I may walk in the light as thou, Lord, art in the light; for so shall we still have fellowship one with another, 1 Joh. 1.7. and the blood of Jesus Christ thy son shall cleanse me from all sin, Amen.’

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

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

It is a maxim (I observe) among Poli­ticians, that a great person or Governor [Page 80] should Feast or entertain but seldom; upon some special occasions: because it is un­certain whether he shall procure by it fa­vour or envy. Some may think themselves neglected; and others think themselves disparaged, who are not able to give the same entertainment. But our Lord upon the quite contrary reasons, invites us fre­quently to his house and Table: because he invites all, and makes no difference, upon account of mens outward estates; and expects nothing at all again, but that all his Guests would love one another, with a sincere heart and unfeigned affecti­on. The great he would ingage not to scorn the meaner sort; and the meaner sort not to envy the great. He would oblige the rich to be merciful and liberal; and the poor to be thankful and contented. The weak in knowledge not to judg the strong; and the strong not to despise the weak: but all to live together as loving Brethren and members of the same body. That so, they may have the same care one for another. And whether one member suffer, all the mem­bers may suffer with it: or one member re­joyce, all the rest may rejoyce with it. And whatsoever differences may arise, he con­jures them, by all that is sacred and dear to them; that they fall not out, nor make [Page 81] any quarrels; much less divide and sepa­rate themselves one from another; or do any thing that may spoil the harmony and consent of their affections, together with the comfort of their lives and the beauty of his Church. ‘ O how good, Psal. 133.1, 4. how pleasant it is (should every one say when he is at this feast) for Brethren to dwell together in Ʋnity! Heaven and Earth are plea­sed with this happy agreement and sweet accord. Here the Lord commandeth a blessing, even life for evermore. Never will I make any jars in this heavenly consort. Nothing but love, nothing but Love, shall possess that heart, in which, thou O Lord of love, art pleased to inhabit. I willingly enter into these holy bonds of friendship and peace. I ty my self here insepara­bly to all my Brethren. I embrace them all in every place, with an open and in­larged heart. I will ever endeavour to keep the Ʋnity of the Spirit in the bond of peace: and will love not in word nor tongue, but in deed and in truth. And O that we could see that holy Spirit, which gather­ed so many Nations and tongues and people of sundry sorts, into one body of the Church; descending once more to joyn together all Christian hearts. Come holy Ghost, and draw us all to [Page 82] unity concord and peace. That as there is one Lord and one spirit and one Baptism, Ephes. 4.3.4, 5. Act. 4.32. and one hope of our calling: so the mul­titude of believers may be of one heart, and of one soul. O blessed Jesus, who when thou ascendedst up on high gavest gifts to men, yea, to the rebel­lious also; renew thy ancient bounty to thine Universal Church. Visit our minds and inspire us with heavenly grace; that we may be like minded, Phil. 2.2. having the same love, being of one accord, and one mind. That so at last there may be but one voice also: that we may all speak the same thing, 1 Cor. 1.20. and that there be no divisions among us: but that we be perfectly joyned together in the same mind, and in the same judgment. Now the Lord of peace himself give us peace always, by all means. 2 Thess. 3.16. Now the God of patience and con­solation, grant us to be like minded one to­wards another, after the example of Christ Jesus: Rom. 15.5, 6. that we may with one heart and one mouth glorifie God, even the Father of our Lord Jesus Christ. And the Lord make us to encrease and abound in love one to­wards another, 1 Thess. 3.12, 13. and towards all men: to the end he may stablish our hearts unblame­able in holiness before God even our Father, at the coming of our Lord Jesus Christ [Page 83] with all his Saints. Amen.’

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

It is but reason then that whatsoever we do in word or deed, we should do all in the name of our Lord Jesus Christ; giving thanks to God and the Father by him, Coloss. 3.17, which Theodoret refers to this busi­ness. There being those, saith he, that re­quired them to worship Angels, the Apostle enjoyns the contrary: that they should adorn their words and deeds with the memory of our Master Christ; and send up thanksgivings to God the Father by him, and not by Angels. To him we should address all our Services, [Page 92] in a grateful remembrance of his love in Jesus: and, as our Communion Book ex­cellently expresses it, we should give him (as we are most bounden) continual thanks, submitting our selves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. But especially when we go to this holy Communion, we should enter in­to his gates with thanksgiving and into his courts with praise: we should be thankful unto him and bless his name. Saying, ‘Great is the Lord and greatly to be praised: Psal. 145.3. his greatness is unsearchable. Great and marvellous are thy works, Rev. 15.3. O Lord God Al­mighty, just and true are thy ways, thou king of Saints. Psal. 106.2. Who can utter the mighty acts of the Lord? who can shew forth all his praise? 100.3. He made us and not we our selves: 116.8. we are his people and the sheep of his pasture. He holdeth our souls in life, and keepeth our eyes from tears and our feet from falling. 66.9. 36.6. Thou, Lord, preservest man and beast: 145.15, 16 Thou givest food to all flesh. The eyes of all wait on thee and thou givest them their meat in due season. Thou openest thy hand and satisfiest the desire of every living thing. 34.3. O magnify the Lord with me, and let us exalt his name together. O give thanks unto the Lord for he is good, and [Page 93] his mercy endureth for ever. Psa. 136.1, 2, 23, 24. O give thanks unto the God of Gods: for his mercy en­dureth for ever. 138.1.149.6. Who remembred us in our low estate: for his mercy endureth for ever. And hath redeemed us from our enemies: for his mercy endureth for ever. I will praise thee with my whole heart: the high praises of God shall be in my mouth. Who hath raised up a mighty Salvation for us: Rom 8.32 and hath not spared his own Son but delivered him up for us all. Heb. 9.12. Who hath obtained for us an eternal redemption: 2 Pet. 1.3. and given us all things that pertain unto life and godliness, through the knowledg of him that hath called us by a glorious power. Bless the Lord, O my soul, Psal. 103.1. &c. and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. Who forgiveth all thy iniquities: and healeth all thy diseases. Who redeem­eth thy life from destruction: and crown­eth thee with loving kindness and tender mercies. Psa. 111.1. I will praise the Lord with my whole heart, in the assembly of the upright and in the Congregation. While I live will I praise the Lord: 146.2. I will sing praises unto my God, while I have any being. 145.21, My mouth shall speak the praise of the Lord: and let all flesh bless his holy name for ever and ever.’

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

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

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

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

2 Cor. 1.3. Blessed be God, even the Father of our Lord Jesus Christ, 1 Pet. 1.3. the Father of mercies and the God of all comfort: who, according to his abundant mercy, hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead. Col. 1.22.13, 14. Who hath reconciled us in the body of his flesh through death, to present us holy and unblameable and unre­proveable in his sight. Blessed be God who hath delivered us from the kingdom of dark­ness and translated us into the kingdom of his dear Son. In whom we have redemption through his blood, even the forgiveness of our sins. I love thee, O Lord, I love thee. I devote my self most unfeignedly unto thee. I will ever cleave unto thee, and unto all my Brethren, with setled purpose of heart. Search me O God and know my heart: Psal. 139.23, 24. try me and know my thoughts. See if there be any [Page 97] wicked way in me: and lead me in the way everlasting. Yea, Psal. 23; 4, 6. though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me. Thy power, and thy care of thy flock; they comfort me. Surely goodness and mercy shall follow me all the days of my life; 34 [...] and I will dwell in the house of the Lord for ever. I will sing unto the Lord as long as I live: I will sing praise to my God, while I have my being. My me­ditation of him shall be sweet: I will be glad in the Lord. 67.3. And let all the people praise thee, O God, let all the people praise thee. O that men would praise the Lord for his good­ness; and for his wonderful works to the chil­dren of men. 107.21, 22. Let them Sacrifice the Sacri­fices of thanksgiving, and declare his works with rejoycing. 117.2. For his merciful kindness is ever more and more towards us, and his truth endureth for ever. Praise ye the Lord.

Or thus.

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

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

Blessed be the God and Father of our Lord Jesus Christ, Eph. 1.3, 7, 8. who hath blessed us with all spiritual blessings in heavenly things in Christ: in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded towards us in all wisdom and pru­dence. O Lord, how manifold are thy works! Psal. 104, 24, &c. in wisdom hast thou made them all. The earth is full of thy riches: and so is the great and wide sea, wherein are creatures innume­rable. These wait all upon thee: that thou mayest give them their meat in due season. Thou openest thine hand, and they are filled with Good. But eye had not seen, 1 Cor. 2, 9, 10. Eph. 3.5.11. nor ear heard, neither did enter into the heart of man, the things which thou hadst prepared for them that love thee: and hast now re­vealed to thy holy Apostles and Prophets by the spirit; according to thy eternal purpose in Christ Jesus our Lord. Who for us men and for our Salvation, came down from Hea­ven; [Page 100] and was manifested in flesh to destroy the works of the devil; 1 Joh. 3.8. and dyed for our sins; Rom. 4.25 rose again for our justification; ascen­ded up on high to give gifts unto men; Eph. 4.8. and is at the right hand of God to make inter­cession for us; Heb. 7.25. 1 P i. 3. ult. Heb. 1. ult. Angels, authorities, and pow­ers being made subject unto him; and sent forth to Minister for them who shall he heirs of Salvation. Eph. 3.8. Col. 2.3. O the unsearchable riches of Christ! in whom are hid all the treasures of wisdom and knowledg. I submit my self unto thee, O thou Prince of life, and Lord of glo­ry: unto thee I will live henceforth; and not unto my self: and if for thee I must die; the will of my Lord be done. Ps. 16. ult. Thy favour is better than life: in thy presence is fulness of joy, and at thy right hand are pleasures for evermore. Luk. 17.5. Lord, increase my faith; strength­en my hope; raise my love to a greater height; and make patience to have its perfect work: that I may not love my life unto the death. But the trial of my faith, Rev. 12.11 though it be tried by fire, 1 Pet. 1.7. Col. 2.2. may be found unto praise, and honour and glory at thy appearing. And O that our hearts may be comforted, being knit together in love! Eph. 4. ult. that we may be ever kind, tender-hearted, forgiving one another, as thou, O God, for Christ's sake hast forgiven us. That so, with united minds and affections, we may be still praising thee and saying; Blessed be [Page 101] the Lord of Heaven and Earth, who only doth wondrous things. Psalm 72.18, 19. And blessed be his glorious name for ever, and let the whole earth be filled with his glory: Amen and Amen.

Or thus.

O the breadth, and length, Eph. 3.18, 19. and depth and heighth! O the love of Christ Jesus our Lord, which passes knowledge! Phil 2.7, 8. who made himself of no reputation, but took upon him the form of a Servant: and humbling himself, became obedient unto death, even the death of the cross, for us miserable sinners. Rev. 5.12. Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Re. 1.5, 6. 1 Pet. 2.5. For he hath washed us from our sins in his blood, and hath made us Kings and Priests unto God; to offer up spiritual Sacrifices acceptable to God by Christ Jesus. Behold, O Lord, an heart that offers up it self unto thee, in love unfeigned. I ab­solutely resign my will to thy holy will and pleasure. Not my will, but thy will be done. And praised be God, who hath made a new covenant with us in the blood of Jesus: Col. 1.20. who hath by him reconciled all things to himself, both in heaven and in earth: and hath now renewed unto us the assurance of his conti­nued [Page 102] love. Psal. 75.1. Ʋnto thee, O God, do we give thanks: unto thee do we give thanks: for that thou art near unto us, thy wondrous works declare. Psal. 20.3, 4. The Lord remember all our offerings, and accept our Sacrifices. Grant us according to our hearts desire and fulfil all our petitions. Col. 1.9, 10, 11. That we may be filled with the knowledg of his will, in all wisdom and Spiritual understanding: and may walk worthy of him unto all pleasing, being fruit­ful in every good work, and increasing in knowledg; strengthned with all might accord­ing to his glorious power, unto all patience and long suffering with joyfulness; giving thanks continually to the Father of mercies, who hath made us meet to be pertakers of the inheritance of the Saints in light. 1 Tim. 1.17. Psal. 106. ult. Now un­to the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever. And let all the people say, Amen.

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

PART III. Containing a familiar way of disposing our selves to Communicate with Profit and Pleasure.

HAVING shewn you what is the Nature and Use of this Feast; you will expect, perhaps, that I should tell you, who are the persons whom our Lord invites and calls unto it. Which is a question so easy to be resolved from what hath been said, that I have assigned no part of this discourse, for the discussing of it. If you are baptized into the name of the Lord Jesus, and seriously believe his Religion; if you take upon your selves to make good that promise, vow and Covenant, which was made in your name, when you were baptized; if you understand the ends of this holy Communion (which I have named) and are willing and desirous to perform them; if you lie not under the cen­sures of the Church for any violation of those sacred vows, which you have made to our Saviour: You are the persons whose com­pany [Page 106] he waits for, and would gladly see at his Table. Nay, he will take it ill, and account it a neglect of him and of your duty, a breach of your promise to obey all his holy commands; if you accept not of his kindness in inviting you thither: because this is one of his Com­mands, as I have proved, that you should do this in remembrance of him. Do not intangle your selves therefore in endless doubts and scruples about the qualificati­ons that are required in those that come to this Supper of the Lord: but only ex­amine your hearts by this plain and cer­tain rule. ‘Do you believe the Gospel of Jesus Christ to be the truth of God? Do you consent to be governed by his Laws? Do you remember, and will you stand to the Vow that was made in your name, when you were baptized? Are you desirous to renew that Covenant, in the manner that I have described? Do you value his favour and grace de­clared in his pretious promises above all earthly things? Would you pertake of this holy Communion, that you may commemorate your Saviours dying love; that you may own and acknowledg him to be your Lord; that you may devote and unite your heart unto him in stricter [Page 107] friendship; that you may bind your self in the bond of peace to all your bre­thren; and that you may receive more of his grace and greater assurance of his love, as the most invaluable blessing? Then lay aside all your fears, and hum­bly approach unto him; to render him the Sacrifice of praise and thanksgiving; and to receive fresh tokens and pledges of his unchangeable good will and affecti­on to you. I shall make no more words of this matter:’ but only add, that you may know sufficiently by the invitation which the Minister makes to you at the Communion, in Christs name (according to the order of our Church) who are per­sons qualified for this feast. And it is ex­pressed in such plain and pregnant words, that better cannot be devised for your di­rection and satisfaction. They are these.

Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours; and intend to lead a new life, following the Commandments of God, and walking from henceforth in his holy ways: draw near with faith, and take this holy Sa­crament to your comfort.

Which that you may be able to do, I [Page 108] shall now proceed (according to the method I have propounded) in my endeavours to put you into such a temper of mind, when you are at this holy Sacrament; that you may perform all that which hath been said, with more ease and edification also to your selves. And that I may the better raise those affections in you, which are sutable to this action; it will not be amiss to re­member you a little of the excellency and dignity of the feast to which you are in­vited.

To make a true Feast these four things (in the opinion of the most learned of all the ancient Romans) must conspire and meet together. Varro. lectis viris; lecto loco; lecto tem­pore; lecto appa­ratu. Chosen and select persons, a choice and delicate place; a choise time and season; and choise provision; proportiona­ble to the quality both of him that makes it, and of those that are invited to it. Now in all these regards, if we reflect a while on them, this Supper of the Lord which he makes for us, will be found to be incom­parably beyond the noblest entertainment which the world ever saw.

For as concerning the persons that here meet together, they are our blessed Lord, the Master of the feast, and those that be­lieve [Page 109] on his name: to whom he hath given the right, or priviledg, to become the sons of God, Joh. 1.12. A company of souls that are larger than the world; heirs of a King­dom; rich in faith; as full as they can hold of love and charity towards each other, and towards all men. So that there can­not be either more honourable or more sweet society found under heaven.

Then for the place you see it is prepar­ed in the house of God: where we give unto the Lord the glory due unto his name; and shew forth his salvation from day to day: where we pay our vows unto him in the pre­sence of all his people; and make a joyful noise unto him by singing of his praises: where the Angels (as I may say) are wai­ters; and the heavenly host are glad to attend upon us: according to those words of the Apostle (in that very chapter where he treats of this Sacrament, 1 Cor. 11.10.) the woman ought to have a covering on her head, because of the Angels.

As for the time, you see likewise it is commonly the Lords-day: on the day when he rose from the dead, when he trampled under his feet the great enemy of man­kind; when the Angels not so glistering [Page 110] as he, brought news that he had accom­plished our redemption; when the host of heaven was at a gaze to see mortal man made immortal; and restored to the state of paradise again: when we have nothing else to do but to rest and rejoyce; to de­clare the works of the Lord; to give thanks unto his holy name, and triumph in his praise.

And lastly, for the provision it self, I have told you already what it is: the body and blood of the Lord of life: bread that ex­cells the Angels food: a cup of blessing, of which those sons of glory never tasted. To these our Lord calls us; nay, besee­ches and intreats us to come: that we may feast our selves on his Sacrifice of himself; and be filled with his love; and satisfie our selves with his joyes, and everlasting consolation.

Now what soul is there that can be wil­ling to lose his share in such divine food? that would be shut out from such society, or absent from such a place; or desire to spend his day better than in near commu­nion with our Lord? Either men do not believe these things, or they do not reflect on them and lay them to their hearts: for otherwise there is none that reads this [Page 111] writing, but will be moved to make one at this holy feast. But then as you cannot chuse, if you seriously consider, but judg it very desirable to be admitted to it: so you cannot but think in what manner it becomes you to be adorned, and how you should behave your selves in so great a presence. If a mean subject should receive a message from his Prince, to come and bear him company at his own Table; would he not wonder and be astonisht at the favour? would it not busie every thought in his heart to know the cause? and would he not lay aside all other im­ployment, that he might prepare himself to appear there after a decent and seemly fashion? He could not be so stupid as not to study to form himself to a comely be­haviour: and to learn to comport himself with all the reverence and fear, the caution and circumspection, that his soul could possibly be master of. No marvel then if we see good Christians so curious and exact, so diligent and laborious; to under­stand the meaning of our Lord in this in­vitation; to dress up their souls in the best manner they are able when they go to his Table; and to sute their beha­viour to the height of the solemnity: since to approach unto Majesty, on such an oc­casion, [Page 112] with negligent thoughts and after a careless fashion; is to slight both the greatness and the grace of him, who grants us the honour of his society. To gratifie therefore the pious desires and endeavours that are in any souls, to render themselves fit company for our blessed Lord at this feast; I shall spend a few pages of this Book, in directing them how to demean themselves before him, and dispose their hearts to enjoy most sweet and fruitful communion with him.

And that I may make my discourse more easie and affectionate withal; I shall take the rise of it from one of those things just now named. Much of the contentment of a true feast, consists in apt and good discourse; according to the old saying, a supper without discourse, is a Crib and not a Table [...].. And therefore the old Roman, I mention'd, gives this description of the chosen persons, of whom he would have his guests consist; that they should be such as know how to speak in a decent manner: and are neither talkative, nor altogether dumb Nec lo­quaces, nec omnino muti.. Our Lord then making a feast here for us, and presenting himself unto us in this broken bread, and wine poured forth: we are not to look on these as dumb signs; but as things that speak most sig­nificantly [Page 113] and distinctly to us. Though we hear never a word with our ears, yet our minds are to conceive, when Christ crucified is set thus before our eyes, that we hear him discoursing to us of his Love; of the ends of his death; of all the great blessings that he hath bought for us; and of all those things which he justly expects from them that profess themselves his dis­ciples. And accordingly it becoms us, to make such replies unto him, and to answer in our hearts with such expressions of our affection: as may shew that we understand, and are very sensible what he says unto us. Of both these I shall treat a little: leaving it to every mans own devotion, to inlarg them, as he sees occasion, in his private Meditations.

First then, when you see these symbols of Christs body and blood, think that you behold the crucified Jesus represented to I you; that you stand in his sight, and are in his company, yea, and hear him speak­ing graciously to you, and calling you by the name of his chosen guests, his dear friends, and beloved Brethren. Into what a trance would it cast you, if you really saw the Lord of life and glory, and heard him thus saluting you? How ready would you be to fall into a swoon of love and joy, [Page 114] at the very mention of these few words; My Brethren? And yet for such he esteems us, saying; I will declare thy name among my Brethren, Heb. 2.12. And so he called his Disciples after he arose from the dead, saying, Go tell my Brethren that I go into Galilee, and there they shall see me, Matth. 28.10. and again, go to my Brethren and say unto them; I ascend to my Father and your Father, to my God and your God, Joh. 20.17. And we may well conceive that in such terms of grace he receives us at this holy Feast: and make account we hear him say; ‘My Brethren, I sent my Mini­sters to call you to my house and bid you to my Table, which here you see spread for you. It is well done that you are come; and I take it kindly to see you here. The reason of my invitation is that I may remember you of my love, and that you may shew your selves my Friends by a joyful commemoration thereof. I have no other end in sending for you, but to make you more sensible of your happiness; and to lay obligati­ons on you, by doing my will, to conti­nue in it; and likewise to impart unto you new tokens of my love: the very greatest pledges that I can bestow on you, to assure you that I will be your [Page 115] eternal friend. You may think perhaps, that this is but a little bread and wine which here you see before you; and that it is but poor cheer which I have provided for you. But open the eyes of your mind; remember and believe what I have taught you; and you will see that this is my body which was broken for you, and this is my blood which was shed for you: and on these I would now have you feast together. Behold here, how the spear pierced my side. See the hole which was made by the lance when it run to my very heart. Do you not discern how my hands were wounded; how my feet were bo­red, when I was nailed to the Cross for you? How despitefully was I used? how cruelly was I martyred and tormented? besides all the mockeries and abuses, the shame and reproach, the agony and bloo­dy sweat which I endured to do you Ser­vice. Did I not love you, think you, when I suffered thus for you? Can you chuse but read the greatness of my affection, which is writ in my most pretious blood? Can you doubt that you are dear unto me, whom I have purchased at so high a rate? Let these wounds speak for me, and tell you what a passion I was in for your sake. [Page 116] Look into them; and see what a vehe­ment desire I had to accomplish your sal­vation. What sorrow was there ever like unto my sorrow? or what love was there ever like unto my love? This broken bread and this wine poured out, tells you that I have dyed once for you already: and I am now come by giving them to you to let you know that I do not re­pent me of it; but if it were needful, I would die for you the second time. What greater assurance can your heart wish of my love, than this which I now offer you? what more would you have me do, to testifie that my heart is still towards you, and that I will he ever mindful of you? As the Father hath loved me, so I have loved you: and all that I desire of you is that you would continue in my love. If you keep my Commandments you shall abide in my love: Joh. 15.9, 10, 14. even as I have kept my Fathers Commandment and abide in his love. This is the token I would have of your kindness to me. Ye are my friends, if you do whatsoever I command you. No­thing else do I request of you, but that you would not hurt your selves by sin­ning against my love: that you would henceforth live unto me, who dyed for you. Come, I beseech you now, and [Page 117] assure me, that you love me. Renew your covenant of friendship with me. By taking, eating and drinking this that I give you, plight me your faith that you will be ever true unto me. And then I will be your security against the curse and the condemnation which you dread. I will undertake for you, that all your sins shall be pardoned. Nay, I will present you fair and beautiful before my Father, as if you had been always innocent. Take my word for it, that I will deliver you from the wrath to come, and give you the blessing of eternal life. If you doubt at all of it; come hither, take this bread and drink this cup: as sure as you now receive these, your sins shall be blotted out and never remembred in the great day of judgment. By these tokens I give you an interest in my death and sufferings. I oblige my self by these sen­sible signs to perform all my promises. I seal to you that gracious Covenant which was made in my blood. As certainly as I dyed, I assure you that you shall live for ever. Only, as I said, do not deny me your hearty love. Grant me this small request, to correspond with me in sincere affection. And by eating and drinking here at my Table, tye your selves to be [Page 118] my faithful servants. Then I allow you to begin now the joys of Heaven. Nay, I require you to rejoyce in my salvation: to comfort your selves in my promises; to solace your souls in the hope of my glory, and to sing the Song of Angels, which shall end and be completed in eter­nal Hallelujahs.’ Praise ye the Lord.

It is no dream and mere imagination, I assure you Christian Readers, no vain fan­cy that you entertain your selves withal; if you conceive our Lord thus discoursing to you at his Table. For all this is, in effect, pronounced by the Bread and wine which represent his pretious body and blood. When they are broken and pour­ed out before your eyes, and offered to you to eat and drink in commemoration of of his death: they report unto you his great love, and declare the agonies and pains which he indured, and give you assu­rance, by authority from him, that he will never cease to bless you and do you good. And therefore you cannot better affect your hearts and raise your devotion to him, in my opinion, than by expounding their mean­ing to your selves, and thinking you hear him uttering by them such words unto you, as I have now mentioned.

II And will it be possible then that you [Page 119] should be altogether silent, and answer ne­ver a word unto him? Can you find no­thing to return to so kind and gracious a declaration of the bowels of his mercy to­wards you? Or will it be hard to tell him your heart, who hath so freely opened his unto you? No man sure can be mute, unless he be astonisht and struck dumb at the power and mightiness of his incompre­hensible charity. This may indeed justly strike us all with the greatest admiration, and hold us a while in wondring thoughts, that we should be thus beloved of God. It will well become us to be amazed and lost in our thoughts; to be unable to do any thing at the first hearing of all these things, but only marvel that he should be so kind to such wretched sinners. We can­not begin this action better, than in a soul­full of thoughts not to be expressed. In a silent admiration that the God of Heaven should thus graciously visit us; manifesting himself in our flesh, giving his Son to die for us, and inventing so many ways to make us rest assured of his love towards us.

But when you have recovered your selves out of this passion; how many other shall you feel strugling in your souls, which shall first present themselves unto him. [Page 120] Do but stay and pause a while, upon every part of the foregoing words; and you will find all sorts of resentments in your heart: which you may cast into this order, and thus address your reply unto him.

I You may be very much ashamed that you should give him so great trouble and put him to such pains; First to die, and then to find out so many ways to remem­ber you of his death, and perswade you of his never dying love. You may say to him in your heart; O my Lord, I blush to see my soul so foul, that nothing less than thy pretious blood would serve to wash and cleanse it. I am confounded to see thee in such a case, for us who cared not how vile and base and miserable we were. What have we done, that we should bring thee to a Cross? O what wretches were we, that we should understand the love of God no better, than to stand in need of such an instance of it? with what confidence can we behold thee thus battered and bruised; thus wounded and bloody; thus full of pain and anguish as thou representest thy self unto us? I am asham'd to think that we have exposed thee to such ignominy and shame. I am grieved at the heart, that we have made thee a man of sorrows. [Page 121] And our infidelity, O how great is it! that after thou wast pleased to indure all this for us, we should stand in need of such fre­quent remonstrances of it: and be in dan­ger to forget thee or distrust thee; unless thou didst continually thus present thy self unto us, and assure us of thy good will towards us. O my Lord, how shall I pre­sent my self before thee! who am one of those that have occasioned all this care and pain; this agony and passion; this sweat and this blood. I sigh to remember the many groans, which we have made thy heart ake withal. It wounds my ears to hear those words, My God, my God, why hast thou forsaken me. I am ready to ask thy pardon, even that thou art come, at such a rate, to pardon us. It is too much, too much, but that thou art love it self, to spend all this love and kindness upon such insensible and ungrateful sinners.

Thus having begun to make your ad­dresses to him, you may proceed in the second place

Humbly to acknowledg your unworthi­ness II to be guests to so great a person as he is. Though we cannot, if we understand the nature of this feast, but come with as [Page 122] thirsty a desire to it, as the chafed Hart to the streams of water; with as hungry an appetite as a poor man to a full Table, or a covetous man to an heap of gold: yet still we must remember that we are but beggers, and those desires must be tem­per'd with much modesty, lowliness and humility of Spirit. Though our Lord say to us as David to Mephibosheth (2 Sam. 9.7.) thou shalt eat bread at my Table continu­ally; thou shalt alwayes feast with me: yet it becomes us to bow down our selves, and say as he there did; what is thy servant that thou shouldst look upon such a dead dog as I am? It is too high a favour to sup with thee: since I am not worthy to pick up the crums that fall from thy Table. The least offal of thy common mercies is too good for me; how shall I dare to approach to this fulness of heavenly blessings to which thou invitest me? I have sinned, I have sinned; and am not worthy to be called thy son, or to bear thee company. In my very best attire I am so ragged, that I am ashamed to see my self; and therefore how shall I appear before thee? O my Lord, I come merely in obedience to thy call. I should not have presumed to ap­pear in thy presence, but that thou hast hidden me. And been affraid to be [Page 123] seen in this condition, but that I was more afraid not to be seen here at all. My com­fort is, that you will not be angry with us when we obey thee; nor be offended that we shew our selves ready to execute thy commands. And here

You may call to remembrance those sins III which are the cause of your fear, and brought our Saviour to his Cross. Excite in your heart an unfeigned sorrow and grief that he hath been so affronted and wrong'd by you and all the world. De­clare freely the sense of your heart to him, and let him know by an humble and in­genuous confession how the case stands with you. Say to him, O my Lord, thou dost but call to mind by this remembrance of thy dying for us, the foulness and po­lution of all mankind. All our iniquities stare me in the face, as the people gazed and stared on thee. I see our deformities, by seeing thee thus vilely and despitefully used. It was our covetousness that stript thee naked. Our pride that crown'd thee with thorns. Our intemperance that gave thee gall and vinegar to drink. Our con­tempt of Religion that put upon thee all those scoffs and taunts. Our coldness in devotion, which put thee into that agony [Page 124] and sweat. Our want of love to God, that made thee hated and rejected of men. I see as in a glass, now that I look upon thy blood, the abominable state of sinful men: which never seemed so foul as now. How shall one of that wicked race be bold to look up unto thee: especially since that I have known thy love, I have so little valued it; and sinned even against thy pre­tious blood Here you may remember your parti­cular of­fences.? Canst thou indure to enter into familiarity with such a soul as this, that here presents it self unto thee? may I hope to be admitted into thy holy fellow­ship and to dwell with thee? I abhor, I loath, I am weary of my self; desiring no­thing more than to be made like to thee: in purity and holiness, in truth and justice, in love and charity, in lowliness and hu­mility, in meekness and patience, in com­passion and forgiveness, in intire resignati­on to the will of God. From hence

IV Proceed to stir up in your selves the greatest hatred against your sins, and all the wickedness that hath overspread the world. Which nothing can so effectu­ally demonstrate to be odious and intolle­rable as this: that it hath made the nature of man capable to act such a villany, as to put to death, after a most shameful manner, [Page 125] the most innocent and harmless, nay, the most loving and kind, the most obliging and charitable person that ever was. Con­tinue your addresses to him, and represent your extreamest detestation of that cove­tousness and worldly mindedness, that pride and vain glory, that ambition and love of the praise of men, that envy and ill will, that wrath and bitterness of spi­rit, that hippocrisy and partiality, which betrayed and killed him the Prince of life. Shew him how much you abhor these and all that is evil: resolving to cleave to that which is good. Destroy O Lord, may you say, all these thine enemies, and root them perfectly out of my heart. Pierce through all these evil affections, by a stroke from thy cross and passion. I have brought them to be slain by thine hand, for they are too strong for mine. If there be any life remaining in them; O that they may be quite mortified, and ne­ver able to stir any more. They are of­fensive to me, as well as unto thee. Would I might never see them more, but crucified and dead. Would I might never behold them, unless it be drowned in thy blood. And then

Excite in your heart the mightiest sense V [Page 126] of his love; which as it is never to be for­gotten: so here it is more particularly to be pondered and affectionately comme­morated. You may say to him; O my Lord, was manner of love is this, where­with thou hast loved us; that we should be called the sons of God! How great was thy goodness which brought thee down from Heaven; and made thee one of us! And was it not enough that thou shouldest come to dwell among us in the likeness of sinful flesh: but thou wouldest also lay down thy life for us? Would nothing serve to testifie the height of thy affection to us; unless thou sufferedst the death of the Cross to redeem us? O Love! O the infinite riches of thy grace! For a Friend one might be content to die: but what should make thee so in love with enemies? with the very worst of enemies; with Ido­laters; with us Gentiles who were without God in the world? Yea, with us, who now that we know the greatness of thy love, have so little or no love to thee? What am I, O Lord, that thou shouldest command me to love thee? Nay, should­est take such a course to deserve my love? What am I to thee; that thou shouldest so much desire me? And now thus graci­ously visit me, and come to entertain me? [Page 127] What made thee being in Heaven, with them who know so well how to love and serve thee; descend to us who know so ill how to do either? couldst thou not be satisfied unless we enjoy thee? nor be con­tented to be without us; who have such low thoughts of thee and of thy love? Is it possible that thou shouldst still continue it to such ill-natur'd and insensible wretches? Art thou still desirous of our friendship? and come to give us new assurances of thy grace, by making us pertakers of thy bo­dy and blood? O how pretious are thy thoughts to us! how great is the sum of them! I can do no less, most blessed Savi­our, than set my soul wide open to thee; and accept thy kindness with the most in­larged affection of my heart. How glad should I be, if it were a thousand times larger, to correspond with such a love! How happy should I think my self, if I could think of nothing, and delight in no­thing but only thee! O that a perfect image of thee, in all divine vertues, may be formed in me; and be ever dearer to me than life it self! that I may live no longer, but thou O blessed Jesus, mayest live in me. And the life which I now live in the flesh, Cal. 2. [...] I may live by the faith of thee, the son of God: who lovedst me, and gavest thy self for me. And then

[Page 128] VI Feeling the flames of his love in your heart, it will be a fit time to offer up your self intirely in the greatest devotion to his Service. Pray him to accept of a poor Sacrifice now at your hand. Though it be worth nothing at all; yet intreat him to receive it, since it is the oblation of the heartiest affection to him. Say to him, O sweet Saviour, 1 Joh. 4.16. I have known and believed the love that thou hast to us. I see here the excessive greatness of thy dying love. No heart is able to hide it self from the heat thereof. One cannot come near it; and not be made like the whole burnt-offerings to the Lord. Never was any thing bought so dearly as this sinful soul. Never was so great a price paid for any creature, as thou hast laid down for my sake. If I was as big as the highest Angel, I should be an oblation too little for thee. The flames of those heavenly fires, are not strong enough wherewith to offer to thee. But that I may be just (for it is no more) I humbly lay my self here at thy Altar; and present thee with all I have. I Sacrifice soul and body, without any reserve, to thy holy will and pleasure: though I must be beholden to thy great love, and not my own, to procure acceptance for me. I know [Page 129] how vile and unworthy I am, that thou shouldst have any respect to my oblation. All that I can say is, that I offer my self for this end, that I may be made bet­ter: and so have every day more and more to return unto thee.

For that purpose, ingage your selves VII in a covenant to him, that you will never rob him any more of that, which you have so solemnly offered to him. I look, O Lord, (may you say) upon my self, as an holy and devoted thing. I have conse­crated my self to thy service, and so I will ever remain. Never will I be so sacrile­gious as to employ my self to any other uses, but only thine. Thou hast been pleased to make me thy Temple: and therefore I will not willingly suffer thy holy place to be defiled. I am sealed to thy self and have thy mark upon me: I will ne­ver consent my soul should be broken up by any temptation, and stoln away from thee. I promise thee my faithful obedi­ence. I bind my self by these presents in a firm and everlasting tye of duty to thee. I am not my own: but bought with a price. 1 Cor. 6.20. Therefore will I glorifie God in my body and in my Spirit, which are Gods. I will love the Lord my God with all my mind, and [Page 130] with all my heart, and with all my soul, and all my strength. And my Neighbour as my self. And then

VIII Humbly beg leave of him, that you may believe in his Name for the remission of sin. Continue to say to him: since thou hast so graciously dyed for me; since thou hast invited me hither to represent thy death and sufferings to me, and assure me of thy love; since thou hast bidden me to commemorate it at this holy Feast; be not angry if I call thee, my Lord, and my God. Suffer me to claim an interest in the Merits of thy pretious blood, which was shed to be a propitiation, for the sins of the whole world. Look on me, O thou that sittest at the right hand of God, with the favour thou bearest to thy people. Joyn thy powerful intercession with my humble suits to the Father of mercies, that for thy sake I may be accepted with him. I believe thou appearest in the presence of God for us: and as we shew forth thy Sacrifice of thy self here on earth, presentest it in the most high and holy place, before the mercy seat. Bless me, O Lord, from that throne of thy glory: and raise up such a holy hope in thee; as if I heard that voice founding from thence, I am thy Salvation. And here

[Page 131]Beg of him his mighty grace to confirm IX you in your resolution: that so you may alway maintain in your soul this hope of his pardoning love. Since thou, O Lord, (may you say to him) art so forward to do us good, to bestow thy blessings unasked, to die for us when we desired it not, to in­stitute this feast which we never expected, to send thy Ministers to call us to it; let me take the boldness now to ask some­thing of thee. O do not deny me the continuance of thine almighty grace. Take not thy holy Spirit from me: but let it be my constant companion, my guide, my helper, my comforter for ever. Is it not the purchase of thy blood? Is it not thy own promise? hast thou not received it of the Father? and art thou not possessed of it, and of glory and power to bestow it on us? Thou thy self hast told us that it shall be given to those that ask it: and that because thou livest, we shall live also. O do not lose what thou hast done already, for want of doing something more. Psa. 138.8. Perfect that which concerneth me: and forsake not the work of thy own hands. Hold me up and I shall be safe: 119.117, 133.58. and I will have respect to thy statutes continually. Order my steps in thy word: and let not any iniquitie have [Page 132] dominion over me. I intreat thy favour with my whole heart: be merciful unto me according to thy word.

X Now because there must alway be some mirth and joy at a feast: conclude all in praises to our Lord, and rejoyce in his ho­ly Name. As he said to his Disciples when he washed their feet ( Joh. 13.12.) so think you hear him speaking to you now. Know ye what I have done to you? Are you sensible what grace it is that I have be­stowed on you? Do you know what I did for you upon the cross; and what I have done unto you at my Table? O, dear Lord, that a man could but understand and conceive what thou hast done for us! It would melt and dissolve our hearts: and make them burst out into the highest ex­pressions of joy and gladness. All that is within us would be roused up to bless thy holy Name. We should be fill'd with triumph and exaltation of Spirit in thy love: and the very furthermost parts of our soul would feel, that it is a most blessed thing to be thy servants. All the Musick, and Songs, and Melody that the feasts of sensual men are attended withal; are not worthy to be named with the joys of those that sing continually and say, Blessed be [Page 133] the Lord our God for ever: Neh. 9.4, 5, &c. blessed be thy glorious Name, which is exalted above all blessing and praise. Thou, even thou art Lord alone, thou hast made Heaven, the Hea­ven of Heavens with all their host, the earth and all things that are therein, the Seas and all that is in them; and thou preservest all, and the host of Heaven worshippeth thee. Eph. 1.4. 1 Pet. 1.21. Thou art the Lord, the God and Father of Jesus Christ: who hast chosen us in him be­fore the foundation of the world; and re­deemed us by his blood; raised him from the dead, and given him glory that our faith and hope might be in thee our God. Thine, 2 Chron. 29.11. O blessed Jesus, is the greatness, and the power, and the glory, and the victory, and the Ma­jesty; for all that is in the Heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. In thy hand is power and might, and in thy hand it is to make great, and to give strength unto all. Now therefore; our God, we thank thee, and praise thy glorious Name. Psal. 115. ult. We will bless the Lord from this time forth, and for ever­more. Yea, bless the Lord ye his Angels that excell in strength, that do his Command­ments hearkning to the voice of his word. Bless ye the Lord, all ye his hosts, ye Ministers of his that do his pleasure. Bless the Lord, all his works in all places of his dominion: bless the Lord, O my Soul.

[Page 134]Thus if we did converse with him; and such holy communication did heartily pass between us: it would be so pleasant and de­lightful, that we should cry out with the Jews in another case ( Joh. 6.34.) Lord evermore give us this bread. We should long for such another repast, and be desirous every day to wait on him at his Table. At least, we should greedily embrace the next invitation that he gives us to come un­to it. And because we cannot every day do this in remembrance of him; we should secretly retire unto him in our own heart, as into his holy Temple: and there call to mind what he hath done unto us, comme­morate his love, maintain our acquaintance, preserve our friendship, and renew to him our vows: that by all these ways we may prepare our selves for his fellowship and society in the eternal world.

It may happen indeed that there may be but a few communicants at the Table of the Lord: and so you may not have time there to do all this. In which case, you may use only some part of it; or thus in brief open your heart to him, when you see how he declares his love to you.

[Page 135] Adored be thy condescending love, O mer­ciful Saviour to thine unworthy servant, who blushes to lift up his eyes towards thee, even when thou invitest me unto thee. For, besides my other guiltiness, this most gracious repre­sentation which now thou makest of thy self to me, doth but little move my dull and hea­vy affections to love and rejoyce in thee. I am heartily ashamed of my self: only, I desire and resolve to become better. And here I prostrate my self before thee, as a humble wor­shipper of thee; presenting thee with a poor oblation of my soul and body, which I dedi­cate again with the most dutiful affection, I am able to excite, unto thee. Do thou, O Lord, excite a greater: that when I shall ap­pear before thee again, I may present thee with a soul more pure, humble, meek, mer­ciful, and improved in all other fruits of thy holy Spirit. In thy mercies alone are all my hopes. For as the Heaven is high above the earth, so great is thy mercy toward them that fear thee. As far as the East is from th West: Psal. 103.11, 12. so far hast thou removed our transgressions from us. O be merciful unto me, be merciful unto me; for my soul trusteth in thee. 57.1. Looks thou upon me, and be merciful to me, as thou usest to do to those that love thy name. 119.132. Thou art my portion, O Lord; I have said, 57.173. that I [Page 136] would keep thy word. Let thine hand help me: Ephes. 3.16. for I have chosen thy precepts. Strength­en me with might by thy spirit in the inner man; that denying all ungodliness and world­ly lusts, Tit. 2.12. I may live soberly, righteously, and godly in this present world: looking for that blessed hope, and the glorious appearing of the great God, and thee our Saviour Jesus Christ. Now unto him that is able to keep me from falling, and to present me faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, Jude 24, 25. dominion and power, both now and ever. Amen.

But when there is time to do the whole, you will not spend it, I hope, in any thing else, but such Meditations as these. Which, that they may be disposed in such order as every one of them may come in its season, you may make use of in this manner. Think you hear our Saviour speaking to you by the Bread and the Wine; when you see the one broken, and the other poured out. Then you may immediately imploy your thoughts in the four first (to­gether with the second. Meditation set down in the second part) while the Minister is Communicating himself and others with him. The V. and the VI. will be season­able [Page 137] after you have received the Bread; and the VII. and VIII. after the Cup: to­gether with those mentioned before in the same place. And the two last in like man­ner, after you have withdrawn your self from the holy Table; or before, according as you can find room for them. And if your spirit be not able to hold out in so many thoughts, and expressions of the in­ward sense and affection of your heart; you may single out those, which you find to give you the most lively touch, and lift up your heart highest toward the Lord. And at some opportunity, the rest perhaps may be as acceptable, or more welcome meditations: nay, you may feel your soul inlarged and run out in more pious thoughts and affections, than I can suggest or excite by all that I am able to say on this subject. But I desire you never to omit one meditation, when you behold the rest of the company receiving, which is; that all those, and the whole Church, who pertake of this holy Communion, are your Brethren. To whom you must stir up (as I directed you before) the most fervent cha­rity, and the readiest disposition to relieve, counsel, assist, comfort, or admonish them; as there shall be occasion: And with whom you must resolve to live in the strictest Unity [Page 126] [...] [Page 127] [...] [Page 128] [...] [Page 129] [...] [Page 130] [...] [Page 131] [...] [Page 132] [...] [Page 133] [...] [Page 134] [...] [Page 135] [...] [Page 136] [...] [Page 137] [...] [Page 138] and peace, as those who are Members of the very same body. When you think therefore that our Lord tells you, there is nothing he desires of you, but that you would continue in his love and friendship by keeping his Commandments, (as he said to his Disciples, Joh. 15.9, 10. &c.) remember that he adds presently, This is my Com­mandment that you love one another, as I have loved you, v. 12. which he repeats again, v. 17. These things I command you, that ye love one another. And so, take them all in­to your heart, with as much affection; as if the embracing each other in our arms, and giving the holy kiss of charity, were still in use among us. And let the Memory of Christs death for his Enemies, and of this di­vine feast, together with him and your Brethren; ever kill all your Enmities, ex­tinguish your anger, compose your diffe­rences, sweeten the harshness of your Spi­rits, &c. and make you live together as loving Friends that hope to live in endless love and immortal joys in the highest hea­vens. Of which you may also look upon this Feast, as an earnest; and begin those joys in such thoughts as these, at the holy Communion: that, one day you shall keep an eternal Feast with our Saviour, in the happy company of the Saints and Angels; [Page 139] who will all joyn in the chearful praises of the blessed and only Potentate, the King of Kings, and Lord of Lords; 1 Tim. 6.15, 16. who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see: to whom be honor and power everlasting, Amen.

PART IV. Containing several other Meditations, together with Prayers sutable to this Action.

BY this time, I hope, you see, that it is good for you to draw near to God, at his holy Table: if you have any desire to be good Christians, or any savour of spi­ritual pleasures. You must wholly cast away all remembrance of your duty, and be lost to all sense of rational satisfaction, or else be strongly inclined (considering what hath been said) to take the pains to prepare your selves, or rather to keep your selves in a constant preparation, for frequent Communion there with our bless­ed Saviour. An innocent, holy, and use­ful life cannot but commend it self to you, if it be but on this score, that you may be intertained with such a comfort, as to know the love of God in Christ to you; and be fit to be feasted continually with such delightful pledges of it. How is it possible for any considerate persons to de­spise or neglect such means of their con­tentment? [Page 142] The Table of the Lord, me­thinks, should be more acceptable to them than a stage; and they should run more greedily to this Divine feast than they do to the Theatres. He should have more guests and a greater croud to attend upon him, than those so much frequented places. For what do they see represented there, but some of the follies of mankind; the passi­ons and misfortunes of a miserable lover; the wiles and subtle contrivances of some ingenious person; or such like things, some of which never were? But here is repre­sented the great wisdom of Almighty God; the manifold wisdom of our Creator, into which the Angels desired to look, and of which they are gladsome spectators: The incomparable kindness of our blessed Sa­viour; that ardent love which offered him up to God upon the Cross, and which he still continues now that he is in the Hea­vens; as we see by these remembrances which he hath left us of it: The rare me­thod of our Salvation: the wonderful way which Heaven hath contrived to bring lost souls again thither: the glorious con­quest which the Saviour of the world, hath made over sin, the grave and Hell: All which we here behold his Captives, and our selves the prize which he desires to win [Page 143] by all his labours. Do not men then ex­treamly betray their infidelity; is it not plain that Christian piety lies languishing and dying; when such numbers will spend a great deal of time to prepare and dress themselves to be seen in the Theatre, and we cannot prevail, in some places, with any considerable company to meet us at this glorious representation, which we make at the Table of the Lord? They that will be at the pains to go to the former every day, content themselves, nay think it a great trouble, to put their souls in a po­sture to come to this holy place once in a whole year. And God knows how many there are, that will not put themselves to that pains neither: who rarely appear be­fore God at this holy Solemnity, and whose faces are scarce ever seen in the presence of our Saviour. O shameful ingratitude! which you that read these things, if you are believers, can never endure, I should think, to be guilty of. If you give any credit to this history of the love of God in Christ Jesus, recorded in the Gospel, you will spend some time sure to dispose your selves to make frequent acknowledgments to him, by receiving these holy Mysteries. You will be ashamed that so much time should be consumed in trimming up your [Page 144] selves to see and to be seen in other places; and little or none that you may come be­fore God, and behold the great things that he hath done for your souls. For the love of God consider, at what charge he hath furnished this Table for you: how often he hath invited you to it: how de­sirous he is that you would shew him so much love, as not to refuse him your com­pany there. Think how ill he must needs take it, if you will not accept of his singu­lar kindness; nay, that you your selves will not be pleased, when you reflect and consider, of how much joy you have de­prived your souls, by denying him so much of your duty. For there is no compare between all the jollities in the world, and this one single pleasure: of giving hearty thanks to God, for his unspeakable mercy to us in Christ Jesus. Do but come, and see. Satisfie your selves by waiting on him at his Table, with such thoughts as become his presence. If you have the least spark of goodness; you will find it shine and glow, and spread it self, to your infinite joy and contentment of heart. Among all the various degrees and condi­tions of Christian people, there will none be found that come hither, with sincere affection to do this in remembrance of their [Page 145] Saviour, but may go away rejoycing, load­ed with many divine benefits.

For we may apply to this heavenly nou­rishment what the Jews say of their Man­na, sent down by God from Heaven to them; which contained in it (as their tra­dition affirms) all the tasts that any man desired and longed for: it being so suted to every pallate and constitution, that none could fail to be both fed and pleased; though they were of never so different tempers. This is not only a common story in the Books of the later Hebrew Doctors, but we meet with it in one of the Apocry­phal writings, which is very ancient. Thou feddest thine own people with Angels food (saith the Author of the Book of Wisdom, chap. 16. 20, 21.) and didst send them from Heaven bread prepared without their la­bour, able to content every mans delight, and agreeing to every taste. For thy suste­nance declared thy sweetness to thy children, and serving to the appetite of the eater, tem­pered it self to every mans liking. And in the great Comment upon Exodus they en­deavour to prove it thus. It is said, Exod. 16.4. ‘ behold, I rain bread from Heaven for you, and v. 31. the taste of it was like wafers made with honey, and Numb. 11.8. [Page 146] the taste of it was as the taste of fresh oyl. How can all these agree, that it should be like bread, and like honey, and like oyl? The answer is, the young men tast­ed in it bread, the old men honey, and the infants oyl.’ Accommodate this now to that divine food which our Savi­our hath ordered to be prepared for us, and you will find it true; that he hath de­clared therein his sweetness to his children, by making it sutable to every complexion of mind and temper of Spirit: who may meet with what is agreeable to their wants, and will give content to their desires. The infant Christians are hereby marvellously cherished and incouraged: it pours on them the oyl of joy and gladness, and sets them forward in the wayes of God by the sweetness of its pleasures. It gives strength and power to the young men, and is the bread of life unto them: that they may overcome the wicked one (as S. John writes to them 1.2.14.) and never yield to the temptations of the world, the flesh and the Devil. And to the Fathers or more aged Christians, to those who have had long experience of the Service of God; it gives a singular rellish also: and makes them say, that his Commandments are sweet­er than the honey and the honey comb; [Page 147] and that in keeping of them there is great reward. Their hopes of immortal bliss are hereby exceedingly advanced, and they receive the foretastes of it; as the Israelites did of the land flowing with milk and ho­ney. For therefore, the Hebrews say well, the Manna had the taste of honey, that it might be a representation and earnest of that pleasant countrey to which they were going, and which was so described by Mo­ses to them. Young and old, weak and strong, if they do but in such a manner, as hath been now directed, feed on Christ in their hearts with Thanksgiving, (as the Minister of this Sacrament exhorts them) will feel all the graces of Gods holy Spirit plentifully nourished and increased in them, to their great satisfaction. Their Faith, their Hope, their Charity, both their love to God and to their Brethren; will all be raised to an higher pitch. From every one of which, it would be easy to shew, there must needs flow abundance of divine joy, and the last of them will be an eternal spring of pleasure. If a man had only an assured confidence wrought in him, that Al­mighty wisdom and goodness will take a fatherly care of him, and provide for him as long as he lives; what a satisfaction would it give to his heart? in what peace, [Page 148] freedom and contentment would he enjoy himself? now no man can understand what he doth at this holy Communion, and doubt of this. If God hath given us his Son, as here we profess to believe; we may well conclude, how shall he not with him give us all things? If he give us this holy bread, the bread of life; will he not give us the common bread of every day? will he invite us to such a rich, such an heavenly feast, and not bestow on us our ordinary food? will not he that at so vast a price hath pro­vided for us this spiritual cheer, give us that which is so cheap, that every Raven, every Crow and Cormorant hath plenty of it? I can never question this, will every pious soul say. I will never in the least distrust his tender care and providence more. Our heavenly Father knows that we have need of all these things: and will not deny them to us.

By this you may judg how much strength and life every other part of divine Faith may derive from hence: and with what joyes likewise the hearts of true Believers offer up themselves in love to God; and wait for the consummation of his love at his se­cond coming, when they shall see him as he is.

[Page 149]But it is not the business of this treatise to demonstrate these things, which you may find done in other Books. I only con­clude from hence that this is a great reason why many that have some good desires, some good purposes at certain seasons; yea, begin to do well; remain so weak and feeble, so languishing and dull in their devotion, nay, grow cold and indifferent again; because they do not come to this holy feast, that they may cherish, incou­rage and confirm what God hath wrought in their hearts. They are easily overcome and drawn away by the flatteries and vio­lent temptations from abroad; and so bring a reproach upon the wayes of God, breed an ill opinion of them in themselves and others, perswade themselves they cannot do better, but that there is a necessity of sinning: because they will not use the means which God hath appointed for the strengthning their inward sense of spiritual things; or because they will not frequently use them, when they are invited and have opportunity to come to the Table of the Lord. This would mightily quicken and enliven them; it would bind and tye them fast to their duty; it would make it a plea­sure to them to do the will of God; it [Page 150] would ingage the power from above to come to their assistance; and being full of faith and love, no temptation in the world would be able to enter when it made its assaults. The Devil himself would flee away from them: according to that of S. James and S. Peter, Resist the Devil, and he will flee away from you. Whom resist stedfast in the Faith. Jam. 4.7. 1 Pet. 5.9.

And here I might represent the sordid­ness of those souls that perfectly imitate the stupid Israelites; who preferred the Onions, the Garlick and the Cucumbers, before the heavenly Manna; even after they had tasted of it. That had rather, I mean, enjoy the delights of sense, than these spi­ritual pleasures; and after they have been at this feast, call it (as they did Manna,) light bread; a thing which hath no solid sa­tisfaction in it. Which can be imputed to nothing else, but a careless, negligent and superficial use of this holy nourishment. They do not excite their appetite and stir up their desire; they do not employ their Faith, and raise their hearts to a due esteem of the divine benefits; or having tasted how gracious the Lord is, they do not often reflect upon his goodness, and remind themselves of their promises and [Page 151] their hopes. For otherwise they would increase in knowledge and judgment, and grow strong in the grace of the Lord Je­sus, and be furnished to every good word and work. They do with this as S. James saith many do with the Gospel: who like a man that beholds his natural face in a glass, and taking but a short glance of himself, goes away and straightway forgets what man­ner of man he was. Whereas if he would not only look into the perfect Law of liberty, but continue to look therein; being not a forgetful hearer, but a doer of the work: he would be blessed in his deed, Jam. 1.23. &c.

It is the design therefore of this last part of my discourse, to furnish you with some apt matter for your Meditation, and with sutable Prayers: whereby you may both quicken your selves, in your private clo­sets, when you are preparing to go to the Table of the Lord; and likewise preserve alive those godly affections and resolutions which are excited there, after you are come home again. That so by continuing to look upon what you have done, and what your Saviour hath done unto you; and behold­ing as in a clear Mirror the great love of God in Christ Jesus, and your great obli­gations to him; you may never forget him, [Page 152] nor the duty you owe him, but be blessed in a faithful observance of both.

And that no man may have the excuse which the wanton Israelites pretended, who were cloyed with the same thing, repeated over and over again; I have taken the pains to compose variety of Meditati­ons and Prayers (some longer, some shorter;) for every Month in the year, and the prin­cipal Festivals in remembrance of our Sa­viour. Which you may either make use of, if your infirmity require it; or else stick constantly to such as you like best, and find most apt to move your hearts. No mans thoughts are alwayes alike, neither his that writes, nor his that reads; and therefore sometimes one may be most a­greeable to you, sometimes another: but there will be no time, I hope, wherein you may not be able, among them all, to fit your self with a Meditation and a Prayer, that may stir up and further your Devoti­on towards God. And he that will be at so much pains with himself, as to follow some such method as this, will never be able to say hereafter, as too many wretch­ed souls have done; that they have fre­quented this holy Sacrament, but were never the better for it.