ridiculous Consequences That our Saviour did eat his own Body and gave it to his Disciples to eat making Christians the worst of Cannibals to eat their God a thousand times over * Eoquem tam amentem esse putas qui illud quo vescatur credat Deum esse Tully de natura Deorum implying penetration of dimensions contradicting the very Nature of a Body which cannot be in two places at the same time †Rubrick after Communion much less in Earth and Heaven contradicting our Saviour's own Words that we should not have him always ‖ St. Mat. 26. 11. that is his Body with us tho' in his Divinity his Spirit his Power his Graces he 's with the Church to the End of the World * St. Mat. 28. 20. contrary to the End of the Institution which was to be a Memorial of his Body broken and Blood shed for us contrary to the Words of the Apostle †1 Cor. 11. 26 27 28. who calls it Bread and Wine after Consecration thrice in one Chapter ‖ Vide supra For which Reasons and many others that might be alledged our Church declares in her Twenty Eighth Article of the Lord's Supper That Transubstantiation or the Change of the Substance of the Bread and Wine in the Supper of the Lord cannot be proved in Holy Writ but it is repugnant to the plain words of Scripture overthroweth the Nature of a Sacrament and hath given occasion to many Superstitions § XIV But how is it then called the Sacrament of the Body and Blood of Christ and in what Sense is he present there and how are the faithful said therein to eat his Body and drink his Blood both by the antient Fathers and by our own Church and most other Protestants of all denominations * Lutherans Calvin Beza Assemb Catechism great and less Cranmer Ridley Communion Service English Tigur Liturg. c. That this is true in some Sense is evident from Holy Scripture it self as well as from the Consent of all Christian Churches Our Saviour said This is my Body and this is my Blood And the Apostle * 1 Cor. 10. 16. The Cup of Blessing is it not the Communion of the Blood of Christ the Bread of the Body of Christ And to the same purpose in the next Chapter Thus our fore-mentioned Article That the Bread which we break is a partaking of the Body of Christ and the Cup of Blessing a partaking of the Blood of Christ. And in the Catechism that the inward part or thing signified in the sacrament is The Body and Blood of Christ which are verily and indeed taken and received by the faithful in the Lord's Supper And the like in several places in the Communion-Office From all which it appears how little Reason our Adversaries have to brand us for Sacramentarians or such as deny the Body and Blood of Christ in a sound Sense to be received in the Lord's Supper § XV. But what Sense that is we come now to enquire First The Symbols the very Bread and Wine are in a figurative typical and sacramental Sense the Body and Blood of our Saviour They are more than a bare or ordinary Figure they do really and actually from their Institution represent and exhibit Christ's Death unto us as did the Paschal Lamb the delivery of the Iews out of Egypt This our Church affirms in her Homily of the Sacrament Part I. That we must be sure to hold that in the Supper of the Lord there is no vain Ceremony no untrue Figure of a thing absent but the Bread and Cup of the Lord the Memory of Christ the Annunciation of his Death c. § XVI But there 's yet more in it for 2. There is in the Blessed Sacrament a real spiritual presence of the Body and Blood of our Saviour to every faithful Receiver Christ as to his Divinity is every where and more effectually and graciously present to his own Institutions and will make his Promise good to be with his Church to the End of the World * St. Mat. 28. 20. and doubtless is so in this Sacrament as well as in the other of Baptism and herein he conveys all the real Benefits obtained by his Sufferings to every faithful Receiver His Natural Body is in Heaven where it will remain till he comes to Iudgment He is spiritually present in the Sacrament present by Faith to our Spirits The fore-mentioned Homily tells us that in the Supper of the Lord we are not only to hold that there is a Memory of Christ's Death but that there is likewise the Communion of his Body and Blood in a marvellous Incorporation wrought in the Souls of the faithful And again If God hath purified our hearts by Faith we do at this Table receive not only the outward Sacrament but the spiritual thing also not the Figure but the Truth not the Shadow only but the Body And to the same purpose our Learned Bishop Iewell That not the naked Figure and bare Sign and Token only but Christ's Body and Blood are verily and indeed given unto us in the Sacrament we verily eat it and drink it and live by it and thereby Christ dwells in us and we in him Yet he goes on ' We say not that the Substance of Bread and Wine is done away or that Christ's Body is fleshly present in the Sacrament but we lift up our hearts to Heaven there to feed on him Tho' by the way What need would there have been of the Sursum Corda or Invitation to the People in the Primitive Church to lift up their Hearts to Christ in Heaven if whole Christ God and Man were actually present upon the Altar § XVII But neither the Apostles nor the Primitive Church nor our Church of England ever held that the Sacrament was so much as in this latter Sense the Body and Blood of Christ to all that received but only to the faithful Receivers For those who received unworthily the Apostle tells us they were guilty of the Body and Blood of the Lord therefore surely they did not properly communicate of his Body and Blood which he that does has eternal Life nay they did eat and drink their own Iudgment or Condemnation not discerning the Lords Body And to the same purpose is that famous saying of one of the Fathers That the Wicked do only press with their Teeth the Sacrament or outward Sign of the Lords Body but do not really communicate in it Neither did the Fathers ever think that we were to eat the Flesh of Christ in a gross carnal Capernaitical sense whatever high Expressions they may have sometime used concerning this Mystery wherein they may have been followed by devout modern Writers Hear one for all 'T is St. Augustine de Doctrinâ Christianâ Lib. 3. Cap. 16. where in his Rules for interpreting Scripture he instances in that Text which has been so much controverted of late years the 6th of
Cannot the Blood of Jesus soften it and cleanse it that Blood of sprinkling which speaks better things than that of Abel Shall I not now at least detest abhor forsake all those Sins which cost my Saviour so dear shall I again commit them shall I any more favour those Iudas's which betrayed those Herods which mocked those Pilates which crucified the Lord of Glory O Lord my Heart is deceitful and desperately wicked and has often already deceived me and my Goodness is as the morning Cloud and early Dew which soon passeth away and without thy Grace I shall again fall into those very Sins which I now detest and abhor which that I may never more do imprint I beseech thee in my Mind so lively a Sense of my Saviour's Sufferings and let me receive and carry away so lasting an Impression of them from this Sacrament that I may henceforth die unto Sin and live unto Righteousness that I may subdue and mortifie more and more all criminal Desires and the whole Body of Death thro' Jesus Christ my Lord. Amen! An Act of Faith I Desire to believe Lord help my Unbelief I believe that thou canst do all things and if thou wilt canst make me clean I chuse thee for my chief Good I depend upon thee as my only Happiness I believe all thy Promises are Yea and Amen faithful and true in thy Son Jesus and that those who come unto thee by him thou wilt in no wise cast off He is able to save to the uttermost he is mighty to save and to forgive In him alone thou art well pleased thro' him O God art thou reconciled to Mankind and hast made them capable of everlasting Happiness from whence none shall be excluded who believe in the Name of the Lord Jesus and obey his Commands On him therefore do I cast my self and on his Merits is all my hope for Time and for Eternity believing that there is no other Name given under Heaven by whom I may receive Health and Salvation In this perswasion do I now approach to thy Holy Table humbly believing and expecting that my Saviour will be known unto me there and will meet me and bless me that his Body and Blood shall preserve my Body and Soul to everlasting Life that he will pardon my Sins and strengthen me in Grace guide me by his Counsel and bring me to his Glory Amen! An Act of Humility immediately before Receiving WHence is it O Lord that such a Wretch as I so loathsome and deformed with Sin should once more be admitted to thy presence to taste the Bread of Life Whence is it that my Saviour should be Guest to one that is such a Sinner O Lord I am not worthy that thou shouldst come under my Roof nor that I should come under thine I desire to humble my self before thee with the utmost prostration and adoration I cast my self at the Feet of Jesus and will not let him go except he bless me I am nothing I have nothing I desire nothing but Jesus and to be with him in Peace in the heavenly Ierusalem The lowest place in Heaven will be infinitely above what I can deserve who wonder why thou shouldst cast thine Eyes on such a nothing A Covenant and League uses to be made between those that are equals but there is an infinite distance between God and me by Nature and if possible a yet greater distance by my Sins Yet has that God who dwells in the High and Holy Place vouchsafed to promise that he will also dwell with the humble and contrite Spirit that trembles at his Word Come therefore O Lover of Souls O ever blessed Jesus who tho' thou fillest Heaven and Earth with the Majesty of thy Glory didst yet humble thy self when thou camest into the World to the inconveniences of a Cave a Stable and a Manger My Heart is yet meaner than any of these but thou canst purifie and cleanse it and make it a Temple fit for thy self to dwell in Come and meet me in thy own comfortable Ordinance who hast promised tho' thou wilt resist the proud to give Grace to the humble I beg this O Father for the sake of Jesus Christ my Saviour who humbled himself to the Death upon the Cross for me a miserable Sinner to whom with thee and the Holy Ghost Three and One be all Honour and Glory now and for ever Amen! An Act of Praise after Receiving ALL Glory and Honour and Praise to him who sits upon the Throne and to the Lamb for ever To him who has loved us and washed us from our Sins in his own Blood and has now entertained us with that heavenly Food which those who taste with Faith shall never die I have tasted that God is Good and that blessed are all those that trust in him he is not a barren Land or a dry Wilderness He has given me Meat to eat at his own Table which the World knows not of such Joy as no Man can give or take from me He has assured me of his Favour and Goodness towards me and given me the Seals of his Pardon and the Pledges of Everlasting Happiness Alas how poor am I of Thanks for such inestimable Benefits what have I to render to the Lord of Life and Glory for these and all his Favours I devote and dedicate all my little all unto him my Soul and Body for Time and Eternity without Exception and without Reserve 'T is but a mite but 't is my All O give me more that I may restore it to the Giver Accept O gracious God this my poor Sacrifice of Praise and help me also to order my Conversation aright that I may see thy Salvation that in Heaven the place of Eternal Praises I may with Angels and Arch-angels and all the glorious Company there adore and magnifie and bless thee and sing Hallelujabs and Hymns of Praise unto thee for ever and ever Amen! An Act of Love O Infinite Goodness O amiable Jesu O bleeding dying agonizing Love What Man what Angel in Heaven durst have ever thought of such a way to appease God's Anger against Sinners as the Death of thee the Only begotten Son of God had not thy Father freely sent thee hadst not thou thy self as freely descended to Earth and taken our mortal Clay upon thee to do and to suffer the Will of God Who could have believed this hadst not thou thy self revealed it and confirmed it by so many Miracles Nay as if it had not been sufficient to die for us thou hast also given us the heavenly Food of thy blessed Body and Blood to be our spiritual Nourishment in this Holy Sacrament Thou hast made me partaker of those venerable Mysteries Thou hast renewed that Covenant with me which I trust shall never be broken O! was there no other way to save Mankind but the Death of him that lives for ever were all the Souls of the lost Sons of Adam worth one Groan one
this Representation of Christ's Death in the Sacrament has a respect to others to whom we are to declare it as well as it relates like the Commemoration before-mention'd to our selves and to God We do by this proclaim unto Men and Angels the manifold Wisdom and Goodness of God and the Kindness and Condescention of our ever blessed Redeemer and in a manner preach the Gospel to every Creature while we here represent so considerable a part of it as our Saviour's Death and own that we are not asham'd of his Cross but rather Glory in it § V. We represent it also to our selves that is we do by this sacred significant and lively Action fix it more deeply in our Affections and Memories The Bread represents our Saviour's Body who is the true Bread of Life that came down from Heaven The Wine his Blood The Breaking of the Bread the Torments he endur'd on the Cross and the Wounding of his sacred Body as the pouring out of the Wine is a most lively Figure of the shedding his most precious Blood But of this more hereafter § VI. But in the last place we also represent our Saviour's Death to God the Father in the Holy Communion This we do by those Actions which he himself has appointed as means of supplicating him and obtaining his Favour Beseeching our heavenly Father who of his tender Mercy did give his only Son Jesus Christ to suffer Death upon the Cross for our Redemption that we duly receiving the Holy Mysteries according to our Lord Jesus Christ's Holy Institution in remembrance of his Death and Passion may be Partakers of his most blessed Body and Blood The Priest neither makes nor offers the real natural Body of Christ in the Holy Communion but he makes his spiritual or sacramental Body and therein represents his natural Body as well as he also represents what he really suffer'd for us in the verity of that Body this he represents to God as well as to us and every devout Communicant should faithfully joyn in the Representation § VII The next thing observable in our Description of the Holy Communion is That 't was instituted by Christ in the room of the Iewish Passover This as it gives great Light into the Nature of it and the most weighty Controversies concerning it so the Matter of Fact it self is too evident to be doubted or denied and of too great moment to be lightly pass'd over As will appear if we consider the Time the Form the End of the Institution of this Sacrament compared with that of the Passover and the Expressions of Iohn the Baptist and the Apostles relating to the Communion it self or to our Saviour who ordained it The Time of its first Institution and Celebration was the Night of the Paschal Supper immediately after Supper We are told by * Buxtorf Synag cap. 13. p. 302. de Paschat celebrando Fagius in Exod. 12. learned Men that the old Iews had a very antient Tradition amongst them that the Messias should come to redeem them the very same Night in which God brought them out of Egypt the Night of the Passover whereon they also say that God vouchsafed to the old Patriarchs and holy Men most or all of those famous Blessings and Deliverances which we read of in the sacred Writings which is no obscure Indication that the Sacrament of the Lord's Supper was to succeed the Paschal Supper § VIII The manner of their celebrating the Passover also proves the same For the Master of the House took Bread and brake it and gave it to those about him and said This is the Bread of affliction which our Fathers did eat in Egypt * Buxtorf ubi supra that is the Memorial of that Bread in the same Sense that our Saviour said This is my Body after he had taken Bread and blessed and brake it and gave to his Disciples as the Iews also call'd the Passover The Body of the Paschal Lamb. And in like manner the Cap. The Master of the Feast took it after Supper and when he had given Thanks gave it to the rest and said This is the Fruit of the Vine and the Blood of the Grape This was the third Cup which they drank at the Passover and call'd it The Cup of Blessing * Lightfoot Vol. II. p. 260. All the Company drank of it the sick as well as the healthy †Buxtorf p. 296. Thus our Savior after Supper took the Cup this third Cup and when he had given Thanks gave it to his Disciples and said Drink ye All of this for this is my Blood of the New Testament New Covenant or this Cup is the New Testament New Covenant in my Blood * St. Mat. 26. 28. St. Luk. 22. 20. As Moses said when he sprinkled all the People with Blood †Heb. 9. 20. Exod. 24. 8. This is the Blood of the Covenant which God made with you it was not only the Seal of the New Covenant but likewise the Sanction of it And 't is remarkable that our Saviour calls it the Fruit of the Vine as did the Master of the Feast at the Passover And so the Apostle calls the Sacramental Cup the Cup of Blessing § IX There 's yet another thing remarkable in the Passover which our Saviour retain'd in his Sacrament and that is the Hymn or great Hallel which the Iews always sung at this Festival and still continue to use it in that shadow of the Passover which they yet retain * Buxtorf ubi supr Patrick in 113 Psalm It consisted of six Psalms from the 113 to the 118. inclusively wherein were mentioned as their Rabbins teach 1. Their Deliverance from Egypt 2. The Division of the Red Sea 3. The Giving of the Law 4. The Resurrection from the Dead And 5. The Sorrows of the Messias †Lightfoot Vol. II. p. 354. 'T is expresly said that our Saviour and his Apostles sung a Hymn after they had eaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they all doubtless joyn'd in it as was the Custom of their Country-men which they could not have done had it not been a Form well known unto them And what more proper than those Psalms already mentioned which shows the Lawfulness of singing in the Christian Church and of the whole Congregations joyning in it some think Iudas not being here excepted ‖ Lightfoot and that in a set Form out of the Psalms of David which have made a great part of the Liturgy of the Church for near Three Thousand Years Nor was this Sacrament ever celebrated without singing by any regular Christians St. Chrysostom on Heb. 10. says of those of his Time That in the Sacrament they did offer Thanksgiving for their Salvation by devout Hymns and Prayers to God And before him Pliny's famous Letter mentions the Christians as jointly singing Hymns to Christ And Tertullian in his Apology has left it on Record that it was
St. Iohn Ver. 53. Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Si praeceptiva locutio c. If says he the Expression forbid any wicked action or command a good one then 't is not figurative but if it appears to command any Wickedness or forbid any Good it must be figurative Thus he goes on that expression Except ye eat the Flesh of the Son of Man and drink his Blood you have no Life in you seems to command a very wicked thing it must therefore be understood in a Figure and the meaning of it is that we are to communicate in our Lords sufferings and to lay it up in our Remembrance that his Flesh was crucified and wounded for us And when any Romanist fairly answers this we may safely promise them to believe Transubstantiation § XVII But if Christ be no otherwise in the Sacrament than figuratively in the Symbols as they are a Commemoration of his death and spiritually and effectually present to the faithful Reeeiver Where is then it may be asked the Mystery which all acknowledge in this Sacrament and which is so often called by ancient Writers the venerable the awful and the tremendous Mystery or Mysteries of our Faith In answer We do own that as in general great is the Mystery of Godliness so there is something which far transcends our Reason in this Sacrament and in the manner of our Saviours acting on our minds therein though the Fact it self be clearly revealed in Scripture The manner I say is still mysterious how it becomes to us the Body and Blood of Christ How the inestimable Benefits of Christs Death are communicated to us by the reception of the humble Signs how we are thereby united to him and he to us this as the Apostle says perhaps on the same occasion is indeed a great Mystery * Ephes. 5. 32. and we can no more give an account thereof than we can of ' the Wind which ' bloweth where it listeth We ought therefore firmly to believe it we ought to adore the depth of the divine Wisdom in it without going about so fruitless an attempt as to fathom and comprehend it But to go on with our description of this Sacrament § XVIII By the eating this Bread and drinking this Wine continuing thus in their proper substances tho' Grace is added to them by their being taken and blessed or set apart to this sacred use we do most solemnly and Sacramentally renew our Covenant with God God made a Covenant in Paradice with all Mankind in our first Parents which was called The First Covenant the Condition whereof was Do this and live the Sanction In the day thou eatest of the Tree of Knowledge thou shalt surely dye or become obnoxious to Death both Temporal and Eternal Adam broke this Covenant by his Disobedience and being the Head and Representative of Mankind by him Sin and Death entred into the World he lost his original Righteousness and became the Parent of a sinful and a miserable Offspring and in him all died †1 Cor. 15. 22. or were obnoxious to the same Curse which he was to suffer § XIX Yet God who is rich in Mercy did not leave him to despair but immediately made another Covenant with him called the Covenant of Grace or the Second Covenant established on a better Security and on better Promises which was briefly contained in those Words Gen. 3. 15. The Seed of the Woman shall bruise the Serpents Head ‖ See the excellent Discourse of these Two Covenants in the Preface to the Whole Duty of Man that is Christ the promised Seed should destroy the Principality of the Devil rescue lost Mankind from his Slavery and again reconcile us to God This was yet more clearly reveal'd to Abraham that in his Seed that is in Christ should all the Nations of the Earth be blessed * Gen. 22. 18. 'T was farther illustrated in the Types and Figures of the old Law but the full and compleat discovery thereof was reserved to the Times of the Gospel which is called the New Covenant containing the most perfect Revelation of the Divine Will the Promises of God and those Conditions on which he accepts and forgives us Which were on Christs part his suffering in our room as our Surety and a Sacrifice for us to attone his Fathers Anger * Heb. 9. 12. 10. 10. as on our part Faith †St. Mark 16. 16. Repentance and not a Sinless as in the First Covenant but a sincere Obedience ‖ Acts 3. 19 25 26. § XX. This General Covenant is first applyed to particular persons by Baptism wherein we are now admitted into it as Abraham and his Posterity were by Circumcision into the same Evangelical Covenant * Gal. 3. 17. and are thereby actually dedicated to Gods Service and renounce the World the Flesh and the Devil and because there are none who come to age without having been guilty of some Breaches of this Covenant we do after we have taken it upon our selves in Confirmation renew it again at the Holy Communion Of which we shall still have a clearer notion if we consider it as 't is a Feast or as 't is a solemn Oath and on both accounts a federal Rite or a Token Pledge or instituted Sign of our being actually in Covenant with God without which what right had we to approach unto him or how could we expect any Mercy from him § XXI Let us consider the Holy Communion as a Feast a sacred Feast which was used among the Ancients at the Confirmation of Covenants in token of Amity and Friendship between the Guests Thus in that noted Instance at the ratifying the League between Isaac and Abimelech Isaac made a Feast and they did eat and drink and sware one to another †Gen. 26. 30. But this was more than an ordinary Feast there was generally a Sacrifice added to it at which they believed God himself present a Partaker thereof and a Witness of their Agreement Thus when Iacob and Laban made a Covenant Iacob offered Sacrifice upon the Mount and called his Brethren to eat Bread Gen. 29 54. And the Passover was both a Feast and a Sacrifice and 't is the Character which God himself gives of his Saints or those that were relatively or federally holy that they had made a Covenant with him with Sacrifice Psal. 50. 5. And the Apostle speaking as 't is very probable of this Christian Banquet the Holy Communion which comes in the room of the Passover exhorts the Corinthians to keep the Feast not with old Leaven c. * 1 Cor. 7. 8. Thus 't is called the Table of the †1 Cor. 10. 21. Lord and the Wine the Cup of the Lord. And God vouchsafes therein to come in unto us and sup with us nay to kill the fatted Calf for us and feast us with his own Sacramental Body
the point of Death for the same Reason But in answer as 't is granted that Sins after Baptism may be forgiven on true Repentance so doubtless they may after the other Sacrament for not only the Corinthians but even the Apostles themselves were guilty of failings after the Communion A confirm'd Habit or inveterate Course of Sin is damnable as well before the Sacrament as after it But the devout and frequent receiving of it is the best way to prevent the falling into such a desperate Condition And for lesser failings from which none are free those will be forgiven if we are truly penitent for them and constantly strive against them § XXVI Another Pretence something allied to this last is That Men are at Variance with their Neighbours and that keeps them from the Sacrament In answer 'T is own'd that we ought to come to this Feast of Love with true Charity forgiving all our Enemies which if we do not practise every day we cannot so much as repeat the Lord's Prayer without imprecating a heavy Curse upon our selves But in the present case the matter may be brought to a short Issue Either you have really offended your Neighbour or he has offended you or as it often happens you are both to blame If the former you know your Duty Leave thy Gift before the Altar and be reconciled to thy Brother and then come and offer thy Gift If the second and he trespass against thee seven times a day and say I have offended forgive him and receive together with him If both are in fault both must make satisfaction If either refuses to be reconciled the Fault is in the Refuser not in him that is willing who shall not be punish'd for the other's Guilt tho' the uncharitable Person is by no means fit for this Holy Table while he continues in that unchristian Temper § XXVII Multiplicity of Business is another Excuse or Objection against Receiving The Cumber of worldly Affairs and being troubled like Martha about many things while this one thing which is so very needful is too often postpon'd and neglected exactly the same pretence with theirs in the Parable already mention'd who when the King sent to invite them to the Marriage of his Son began with one consent to make Excuses and went their way one to his Farm another to his Merchandise One said I have bought a piece of ground and must needs go to see it which as indifferent an Excuse as it was was yet better than theirs who absent themselves from God's publick Worship only to go and see their Ground when they long before have bought it Another I have bought five Yoke of Oxen and I go to prove them He had his Stock to look after which he thought an unanswerable Reason for his absence As the third did who had married a Wife and could not come but must stay at home to look after the Affairs of his Family 'T is well worthy our Consideration how open the Holy Spirit has here laid the common Springs of Mens neglect and indevotion in these and the like matters All which Excuses are so contriv'd that they seem to insinuate as if the Sacrament were only for recluse Persons such as are abstracted from the World and live like Monks and Hermits whereas it 's evident that 't was designed for all Christians and one great End of it was to take off our Hearts from the World and fit us for Heaven But to be more particular 't will be easie to shew that this pretence of Business to excuse Persons from receiving the Sacrament is almost always either false or vain or wicked or altogether § XXVIII 1. It 's often false in Fact and we are not really so hinder'd by Business but we might be there if we had any regard either to the Feast or to the Inviter since that Business can only excuse us which could not possibly be done before which cannot be done after and which must of necessity be done at the very time when we should receive But if Men would be ingenuous they would be forced to acknowledge that they very rarely have any Business of this nature And indeed what Business unless of such high necessity and mercy has a Christian to do on the Lord's Day the very Name whereof shews the propriety and that 't is none of our own but set apart for a Holy Rest and Christian Sabbath and the immediate Service of our blessed Redeemer Nor is it at all probable that those who can find time notwithstanding all this urgent Business for Visits for the Entertainment of their Friends for idle and unprofitable Discourse both before the Lord's Day and even upon it and it 's well if not for their Sins too should yet be able to find no time for their Saviour when he invites them to his own Table Judge then how wretched an Excuse this is when by a palpable Falshood Men would defend their Disobedience § XXIX But secondly This Excuse is weak and foolish For supposing we should really find out some little Business to employ our selves in just before and during the Celebration yet what can be more foolish than to put off a greater Affair for a less a matter of Life and Death for what 's of little or no moment But what 's the whole World to my own Soul and what a miserable exchange should I make if thro' the Cares of this World and the deceitfulness of Riches I should by gaining the one eternally lose the other Besides if Business could defend a Person for one neglect or omission how immodest as well as foolish is it to bring always the same Excuse and still to postpone our own Happiness included in our Obedience § XXX And such a practice is as wicked as 't is foolish For 't is a high Affront and Injury both to the King and the King's Son and will they not both extremely and justly resent it 'T is a Wrong and Injury done unto them as much as 't is in our Power to injure them like him in the Gospel rather to leave our Saviour than to part with our Possessions or so much as to step out of the World for a few moments To say we 'll not come because we are busie is in effect to say we 'll come when we have nothing else to do To put it off till another time is fairly to own we think it a matter of no great concern for whatever we think so we set immediately about it § XXXI But there 's oftentimes something very bad at the bottom of this Excuse and those who make it would do well seriously to ask themselves whether by Business they mean not something worse some appendage to it which stings their Consciences and dares not let them come to the Sacrament Are they not guilty of Intemperance or Injustice in their Dealings in the World If they are they must be remitted to the Answer given to those under the former Head
greatest Ioy and the greatest Reverence the first thing we do would be to sequester our selves from the World nay even from all worldly Thoughts and the troublesome Cares of Life To do this with all possible Intention and with the whole force of our Minds with firm Resolves and full purpose of Heart not to admit any other Business any other Thoughts unsuitable to this great Work Which having begun with devout Prayer for the Divine Assistance let us proceed in the impartial Examen of our Consciences on the following Heads 1. Of our Repentance 2. Holy Resolutions 3. Faith 4. Thankfulness And 5. Charity All which if we find in some good degree wrought in us by God's Holy Spirit we may approach with comfort to this Sacrament § VIII And first We are to examine our selves concerning our Repentance wherein the Nature of it consists whether habitual or actual and under actual Repentance may be included our particular Examination by the Rule of God's Commands before we approach the Sacrament The general Nature of Repentance consists in a thorough Change of Heart and Life so as to hate all Sin and turn to God to love God more than the World or our Lusts or even than our own Lives in the prevailing bent the settled Choice of our Minds and to evidence this by keeping his Commandments To live in the course of no greater Sin such as Drunkenness Swearing Uncleanness neglect of Publick Worship or the like which waste the Conscience and are a perfect Contradiction to true Repentance and must be left immediately as we would avoid eternal Misery not to indulge so much as Sins of Infirmity nor to say is it not a little one such as sloth passion forgetfulness of our Duty in some Instances wandring Thoughts or the like for a Christian is to fight against all Sin and such as are at first comparatively little yet do all deserve God's Anger and eternal Punishments and will if they are neglected grow bigger and at last perhaps irresistible I say true Repentance is a thorough Change of the whole Man the Principles Inclinations and Desires as well as outward Actions and hence it 's call'd in Scripture the New-Man the New-Heart the New-Creature because we are all by Nature the Children of Wrath and guilty of Original Sin * Vid. Discourse of Baptism nor is there any who has lived to years of Discretion but what has made that sad use of his Reason to sin against his Maker and to commit many actual Transgressions if not to fall into grosser habits of wickedness from which God knows very few can say they are wholly innocent in this degenerate Age Now there is no way to recover from this and to escape God's Anger but by forsaking Sin with the greatest abhorrence and detestation 'T is therefore evident that those are miserably and dangerously mistaken who fansie they repent because they have some Fear of Hell some light checks of Conscience and transient Sorrow for offending God without effectually leaving all wickedness and coming to God from whom they have wander'd and leading a Holy Life Then have we this habitual Repentance when by God's Grace we do in the main course of our Lives express our Love to God and hatred of Sin and sorrow for it and are become New Men and make it our chief Business to strive against our Corruptions manfully to resist them effectually to work out our own Salvation To have that Image of God renewed in us which we lost by the Fall And thus much for habitual Repentance § IX Actual Repentance is that which every good Man puts in practice on his falling into any Sin and which he should renew more particularly and exactly before he comes to the Lord's Table whereunto we are directed in the first Exhortation on the Sunday before the Communion which we would therefore do very well seriously to peruse in order to our Preparation for it Wherein we are taught That 't is our Duty to search and examine our own Consciences and that not lightly and after the manner of Dissemblers with God but so as that we may come Holy and Clean to this heavenly Feast And we are further directed to do this by the Rule of God's Commands and whereinsoever we shall perceive our selves to have offended either by Will Word or Deed there to bewail our own sinfulness and to confess our selves to Almighty God And to assist us herein we may find large and exact Catalogues of Sins in several Books of Devotion particularly those annexed to the Whole Duty of Man which if you have not you may if you please make use of this following and examine your self concerning the particular Breaches of God's Commands either of the first or second Table § X. The Breaches of the first Command of the first Table are 1. Atheism or at least Atheistical Thoughts or Discourse too common among the foolish Wits of the Age 2. Polytheism or believing or worshipping more Gods than one the main thing forbidden in this Command under which may be included Ditheism or worshipping two Gods of which those cannot clear themselves who pay Divine Honours to any whom they believe not essentially one with the Father and Tritheism if any now are guilty of it which is worshipping three Gods whereas there is but One Supreme there can be but One God tho' Three Persons who is over all blessed for ever 3. Covetousness which is Idolatry Immoderate Love of our selves or of the World that Carnal-mindedness which is Death A violent and unreasonable Passion for any Person or Thing in this World 4. Wilful Ignorance of God or of his Word carelessness of our Souls neglecting or despising Instruction 5. Presumption upon God's Mercy A false Peace and Security in Sin As on the other side distrusting his Power or Goodness or murmuring against him or despairing of his Mercy 6. Worshipping Angels or Saints 7. Witchcraft or doing interpretative Homage to the Devil by using Charms consulting with Wizards cunning Men and the like which is esteemed by our greatest Divines a degree of renouncing our Christianity * Bp. Hopkins Bp. Andrews W. D. of Man c. 8. Unthankfulness Lukewarmness Indevotion Pride Impenitence 9. Want of Love to God Faith in him Dependance on him Submission and Resignation The Breaches of the second Command are 1. Idolatry which is making any Images with intent to bow down to them or worship them or actually paying such Worship to them even tho' God himself be represented by them any visible corporeal Representation of God being a contradiction to his pure spiritual Nature and a high Breach of this Command * Deut. 4. 15. as is even the forming any corporeal Image of him in our mind much more believing a material God 2. Sacrilege Robbing or profaning Churches detaining Tythes or any thing that is dedicated to God God forgive all Nations Families and Persons that are guilty of it 3. Loathing Manna neglecting or
To acknowledge them and to bewail our manifold Sins and Wickedness since we can by no means hide them from the Eye of Heaven and they are the truest and justest Causes of Lamentation and Sorrow Nor are we to rest in generals but here again to call to mind the greatest and most hainous Sins whereof on our former Examination we have found our selves guilty whether in Thought Word or outward Action These we are to acknowledge we have most grievously committed which may imply the hainous aggravation of them for which we must own that we have provoked most justly God's Wrath and Indignation against us that we have deserved his Anger and all the dreadful Consequences thereof in the Punishments both of this and another World § V. And having thus confest and acknowledged our Sins their number continuance extent and aggravation we are directed to proceed to the formal Act of Repentance for them to profess that we do earnestly repent and are heartily sorry for these our misdoings and woe to him who tho' he joyns in this solemn protestation with all good Christians yet does not truly and earnestly repent of his Sins nor is heartily sorry for them which how can he be thought to be when he falls into them again on the next Temptation whereas if we do truly repent of them the Remembrance of them will be indeed grievous unto us and their Burthen intolerable We shall know how evil and bitter a thing it is to depart from the Living God and be weary and heavy laden and fly to Christ to give us rest Which Repentance and abhorrence of our Sins ought to be raised to the greatest heighth at the time of Consecration when we see Christ's Sacramental Body broken and his Blood poured out for us and just at the time of receiving when we ought with an Holy Indignation to bring our Sins and nail them to the Cross of Christ to kill those Murderers as Benaiah did Ioab at the Horns of the Altar to sacrifice them there and hew them in pieces before the Lord in short to be deeply afflicted for them and to make firm Resolves to forsake them § VI. In order to which we must in the third place ask mercy for Christ's sake and pardon for all our Sins as the Church teaches us in those moving and tender Expressions Have mercy upon us Have mercy upon us most merciful Father For thy Son our Lord Jesus Christ's sake forgive us all that is past And this we have need to pray for since without Forgiveness the past Guilt remains as well as the Punishment due for our Sins tho' we should no more commit them But both are remitted in this Sacrament to the worthy Receiver not by Virtue of our own Merits or any Preparation Examination or Repentance or even of the very Act of outward receiving but merely for Christ's sake on account of his Merits and Intercession and by the Virtue which flows from his wounded Side his spiritual Flesh and Blood inwardly received by the Faithful in this Ordinance § VII Now we are taught to conclude this Confession with praying that God would grant us that we may ever hereafter serve and please him in newness of Life without which all that 's past is in vain nor is there any that 's so perfectly renewed that he has not still need to purge out something of the old Leaven And tho' God will give such Grace to those who worthily partake of this Sacrament yet has he appointed Prayer as the means to obtain it and of our perseverance in well-doing and daily encreasing in Goodness which Prayer does virtually contain a Promise to use our own utmost endeavors to amend our Lives that Resolution of better Obedience which seems to be the very Act wherein we renew our Covenant with God and engage to fulfil our part of it which if we do faithfully perform he will never be wanting to his § VIII Thus much for Repentance The second Grace to be exercised at the Sacrament is Faith which we are to reduce into Act when the Minister declares in the Absolution That Almighty God has promised forgivenness of Sins to all them that with hearty Repentance and true Faith turn unto him further praying ' That God would have mercy upon us pardon and deliver us from all our Sins confirm and strengthen us in all Goodness and bring us to Everlasting Life Which Absolution we are humbly to receive upon our Knees as an authoritative Declaration from one commissioned by Christ himself to bind and loose and to remit and retain Sins to which we are to add a hearty and faithful Amen as being fully assured that God will perform what he has promised by his Son if we neglect not our parts in the Covenant Faith is here more eminently necessary as well with respect to all the Promises of the Gospel as to the particular Benefits of this Sacrament and the application of them to our selves For our Lord has said He that eateth my Flesh and drinketh my Blood hath eternal Life and I will raise him up at the last Day The faithful Receiver eats and drinks Salvation this Sacrament shall eminently conduce unto it He is thereby united to Christ one with Christ and Christ with him and by virtue of that indissoluble union sealed in this Holy Ordinance he receives a Principle of Immortality whereby he shall be not only raised from the Death of sin in this World but at length raised from the Grave and live in endless Happiness which also seems to be the meaning of the Prayer in the very delivery of the Elements The Body and Blood of our Lord Jesus Christ preserve the Body and Soul to Everlasting Life to which most devout Christians add their private Amen as being fully perswaded that it shall have that happy efficacy to every worthy Receiver And the same Act of Faith they are to exert when they hear the Minister read those comfortable Words which our Saviour saith by himself and his Apostles to all that truly turn unto him Come unto me all that travel and are heavy laden and I will refresh you c. To which the devout Soul will be ready to answer Draw me and we will run after thee or with St. Peter To whom should we go but to thee thou hast the Words of eternal Life And so in the rest of the Sentences applying them to himself by a particular Act of Faith and saying Lord I believe help my unbelief And this Faith will be mightily advanced by our actual advertence to Christ's spiritual presence in this Holy Ordinance more eminently graciously and peculiarly than in any other And the highest Act of it is to be exercised at the very instant of receiving § IX Devotion is in the third place highly necessary to a Worthy Communicant at the time of Celebration and in all the parts of that Holy Office By which Devotion is meant the intense abstraction or withdrawing of
as well as backward in remembrance of his Death and he who eats and drinks with the Drunken will soon be apt to say My Lord delays his coming tho' to such he himself has said That he will come in a day when he looks not for him and in an hour that he is not aware of and will cut him in sunder and divide him his portion with the Hypocrites The frequent Reflection on our latter End will also mightily confirm us in our holy Purposes of Obedience the time of our own particular Iudgment or at least of our passing into our unchangeable Eternity which we should often meditate upon and Discourse concerning it with our Fellow Christians instead of those impertinencies and worse which make up so great a part of common Conversation And those who thus speak often one to another and remind each other of their Duty need not be much concerned tho' they are despised for it by ill Men since the Lord himself will hearken and hear and remember them for it when he comes in Vengeance to destroy the Ungodly Malac. 3. 16. 4. 1 2. § VII In the next place we would do well to consider that the Sacrament is appointed for our perfection in Grace as well as Conquest over our Sins 'T is not enough merely to escape the Pollutions of the World but we must also aspire towards Perfection to be strong Men in Christ. We are all called to be Saints to Glory as well as to Vertue and why should we then be content with the lowest measures He that thinks he 'll be just good enough to be saved if he does not miss of that must not however expect much Comfort Nay not to go forward is to go backward in the way to Heaven We are obliged by the Sacrament to do all we can for him who has done so much for us Always to abound in the work of the Lord since when we have done our best we shall be so far from Supererrogation However as Health and Strength are infallible Signs of Life so we shall obtain this great Advantage by stronger Degrees of Grace that we may be better satisfied of the Truth and Sincerity thereof Consider that this would render God's Service much more easie and delightful to us But this must cost us constant Pains and Labour for Sloth is the greatest Obstruction to our growing in Grace and in the knowledge of our Lord Iesus Christ and is commonly the last Enemy in this World that is destroyed in a Christian. Conquer that and all is done Shake off that Ague of the Soul remember your Vows call for Strength believe and all things are possible Give Diligence to make your Calling and Election sure for he that does these things shall never fall and the higher we rise in Piety here the shorter Steps we shall have to Heaven and it 's very probable the higher Degrees of Glory among those many different mansions in our Father's House § VIII In the last place when we are called again by God's Providence to another Sacrament which happy Opportunity we will be careful never to neglect let us in our Preparation and Examination impartially enquire how we have performed those Vows we made in the last and how we have profited by it To rejoyce and bless God if well to be humbled if otherwise and the greater the Defect the deeper the Humiliation I speak here of lesser Infirmities rather than of presumptuous scandalous Sins the Habits whereof while unreformed and unrepented do utterly exclude from the Sacrament as well as from Heaven Nor ought we by any means to be ungrateful if we find that thro' God's Grace preventing us that we might be willing and assisting us when we were willing we may have obtained any Advantage against our Spiritual Enemies If any Sin be weaker any Vertue stronger whether Patience or Humility or Resignation or Devotion for which we are again to approach full of Gratitude to the Holy Table to offer the Sacrifice of Praise and take the Cup of Salvation and call upon the Name of the Lord. These things if we observe and do thro' the whole Course of our Lives we shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour but an abundant Entrance shall be ministred unto us into his Everlasting Kingdom To whom be Glory in the Church throughout all Ages Amen! Questions for the Evening 1. WHAT Mercies have I received this Day Answers of Prayer Deliverance from Evil common or extraordinary Blessings 2. What Sin have I committed What Duty omitted 3. What have I done endeavoured or designed for God's Glory or the Good of my Neighbour or have I lost any Opportunity for either 4. With what Success have I encounter'd those Sins to which my Circumstances or Constitution most incline me Passion Sloth Impurity Intemperance Vanity c. 5. How have I improved my Time this Day Am I any wiser or better than I was the last Have I thought of Death and Judgment 6. Have I Pray'd and How And the same of Meditation and Reading 7. What Mercy do I want for Soul or Body my Self or Relations that I may now ask it 8. Have I remembred my Promises made at the last Sacrament and how have I performed them Questions for the Morning 1 DID I Read and Pray Meditate and Examine my self last Night and in what manner 2. Did I think of God last and first 3. What Sin have I committed in Thought Word or Deed What Duty omitted since Evening 4. What Occasions may I probably have this Day of serving God or my Neighbour 5. To what Temptations am I like to be exposed 6. What Mercies have I received What do I want Short Directions for those who are really straightned for Time and cannot go through the larger Methods of Examination already given 1. BE sure this be more than a pretended Necessity as in the case of indispensible and unavoidable Business or the like since the more conscientious and exact you are in your Preparation and Examination Note That this Sheet is to be plac'd after Page 186. you may generally speaking expect the greater Advantage by the Sacrament Turtle-Doves or young Pigeons were not accepted of Old unless where the Presenter could not reach a more costly Sacrifice 2. This being taken Care of never indulge any ill grounded Scruples so far as to suffer them to hinder you from coming to this Divine Banquet See what has been already said on this Head both from Authority and Reason in Answer to the Objections against Receiving 3. It can scarce be supposed but you may redeem some time on the Morning of the Lord's Day when you may retire from the World and 1. Use the Prayers here at Preparation or any other that is proper for that Occasion 2. Consider the Nature of the Sacrament and your Happiness in having one Opportunity more of partaking in it 3. Examine your Conscience by the Ten Commandments
Treatise with an earnest Request to all those who were baptised in their Infancy that they would always remember the Vows of God that are upon them and evidence the same by their Care to fulfil what they have so solemnly promised To renounce the Devil the World and the Flesh and stedfastly believe God's Word and obediently keep his Commandments That they would continue stedfastly in the Doctrine and Fellowship which is so agreeable to the Apostolical Practice and to the Word of God And lastly That they would by no means forget to pray earnestly for their mistaken Brethren That God would please to bring into the way of Truth all such as have erred and are deceived That he would take away all Pride Uncharitableness Prejudice and Blindness and whatever may hinder godly Union and Concord That as we have but one Lord and one Faith so we may have but one Baptism that so we may come in the Unity of the Faith and the Knowledge of the Son of God to true Christian perfection to the measure and stature of the fulness of Christ. To whom with the Father and Holy Ghost Three and One be Glory in the Church throughout all Ages Amen! Amen! The Great Hallel or Paschal Hymn which was sung by the Jews at the Passover and by our Saviour and his Apostles at the Institution of the Lord's Supper consisting of Psalms 113 114 115 116 117 118. The two former were sung towards the Beginning of the Feast the rest at the End of it Lightfoot ' s Vol. II. pag. 258 260. The first of these Psalms the 113. is still used by the Tigurine Churches at the Communion Tigurine Liturgy p. 116. And any of them as they are here turned into Metre may be sung either in Private or by a Family before or after Sacrament PSALM CXIII The same Tune with that in the old Version 1. YE Priests of God whose happy Days Are spent in your Creators Praise Still more and more his Fame express Ye pious Worshippers proclaim With Shouts of Joy his Holy Name Nor satisfy'd with Praising bless 2. 3. Let God's high Praises ay resound Beyond old Times too scanty Bound And thro' eternal Ages pierce From where the Sun first gilds the Streams To where he sets with purple Beams Thro' all the outstretcht Universe 4. The various Tribes of Earth obey God's awful and imperial Sway Nor Earth his boundless Power confines Above the Sun's all-cheering Light Above the Stars and far more bright His pure essential Glory shines 5. 6. What Mortal form'd of Dust and Clay What Idol even more weak than they Can with the God of Heav'n compare Pure Angels round his glorious Throne He stoops to view nor those alone Even Earth born Men his Goodness share 7. 8. The Poor he raises from the Dust The Needy if on him they trust From sordid Want and Shame he 'll raise That they with mighty Princes plac'd With Wealth and Power and Honor grac'd May sing aloud their Saviour's praise 9. The Barren Womb whose Hopes were past His boundless Power unseals at last And saves her Memory and Fame He fills the House with hopeful Boys Who their glad Mother's Heart rejoyce O therefore praise his Holy Name PSAM CXIV Like the CXLVIII 1. 2. WHen ransom'd Israel came From faithless Egypt's bands The House of Iacob's Name From hostile foreign Lands Iudah alone God's holy Place And Israel's Grace Was his bright Throne 3. 4. Amaz'd old Ocean saw And to its Chambers fled While Iordan's Streams withdraw To seek their distant Head Tall Mountains bound Like jocund Rams The Hills like Lambs Skipt lightly round 5. 6. What ail'd thee O thou Sea To leave thy antient Bed Why did old Iordan flee And seek its distant Head Ye Mountains why Leapt ye like Rams While Hills like Lambs Skipt lightly by 7. 8. All Natures utmost bound The God of Iacob own Where Sea or Land is found Fall trembling at his Throne At whose Command Hard Rocks distill A Crystal Rill And drench the Sand. PSALM CXV Like the C. 1. NOT unto us we all disclaim Glory alone to God's blest Name Whose Truth shall stand for ever fast Whose Love to endless Ages last 2. Why shou'd th' insulting Heathens Pride Our Hopes alike and him deride Where is your God why shou'd they cry Ye Hebrew Slaves O Saviour why 3. Blasphemers know he reigns above And soon will your vain hopes remove He all Events disposes still And all obey his Sovereign Will 4. Not so the Gods to whom they pray Of Silver and of Gold are they To whom in vain their Vows are paid Adoring what their Hands have made 5. Tho' Mouths they have yet all their Art Can neither Breath nor Speech impart Nor can they turn their useless Eyes On those who kneel and sacrifice 6. Tho' loud their Slaves for succour cry They neither hear nor make reply Nor can their Nostrils ought receive Tho' they rich Clouds of Incense give 7. 8. The Bolts they wield they cannot throw Their Feet can neither move nor go With neither Breath nor Sense nor more Who them erect and them adore 9. The Rock of Israel is not so In whom we trust and whom we know Still trust his watchful Providence Who is our help and strong Defence 10. Ye Priests of God who daily bring Incense and Praise to Heav'ns high King O trust in that Almighty Friend Who still will help and still defend 11. 12. He 'll such whose hope on him is staid Against all Fears and Dangers aid Still he 'll his Love on Israel place Still smile on Aaron's sacred Race 12. Those who from Regions wide away Their Vows at his High Altar pay In vain they shall not thither come But go with Blessings loaden home 14. Their pious Children too shall share Th' Almighty's Kindness and his Care Whose wondrous Bounty shall extend To future Days and know no end 15. O happy Israel who partake His Blessings who the World did make 16. Who o're the Heavens triumphant rides And Earth's wide Globe to Man divides 17. 18. The silent Dead no Praises give But we who by his Favour live While we have Breath will Offerings bring And grateful Hallelujahs sing PSALM CXVI Like the XCV 1. O God who when I did complain Did all my Griefs remove O Saviour do not now disdain My humble Praise and Love 2. Since thou a gentle Ear didst give And hear me when I pray'd I 'll call upon thee while I live And never doubt thine Aid 3. Pale Death with all its ghastly Train My Soul encompast round Anguish and wo and hellish Pain Too soon alas I found 4. Then to the Lord of Life I pray'd And did for succour flee O save in my distress I said The Soul that trusts in thee 5. 6. How good and just how large his Grace How easie to forgive The simple he delights to raise And by his Love I live 7. Then O my Soul be still nor more With