Bloud as a perpetual and visible representation of it He still presents himself before us as hanging upon the Cross his Body rent and torn with wounds and his pretious Bloud gushing in a plentifull stream out of his side Thus he is evidently set forth before our eyes crucified among us still Gal. 3.1 as it were in Effigie These memorials he has left us of himself till his second coming to put us continually in mind how much he suffered for us This was the grand Reason of the Institution the better to imprint it on our minds that we might always have before our Eyes a lively Image and Figure of his Sufferings the mysterious Rites used in the celebration being for this very end and purpose and the whole Action solemn and fully significant For as often as ye eat this bread and drink this cup ye shew the Lord's death till he come I shall comprize the full sense of these words in these four following Propositions I. That the holy Elements after Consecration retain their own proper Essence and Nature without any Physical and Substantial Change made of them It is Bread that we eat and Wine that we drink but with a distinction and note of Dignity and Honour it is this Bread and this Cup that is of ordinary and common they become mystical and sacramental they are altered and changed as to their use and effect and condition and not onely a divine Signification but a divine Virtue is imprinted upon them II. That the blessed Sacrament of the Body and Bloud of our Lord doth very fitly and fully represent and set forth his death III. That it is of perpetual Use and Observation and to be continued till the end of the World ye shew forth the Lord's death till he come that is till he come to judge the World at the last day and to put an end to the present state of things IV. That all who profess their Belief in a crucified Saviour and exspect the saving benefits of his Passion are obliged to a frequent celebration of this holy and tremendous Mystery which is here plainly supposed as often as ye eat this bread and drink this cup. Which last Proposition I intend to make the Argument of my Discourse at this time Now the Reason and Necessity of the Obligation will appear if we consider these two things I. The End and Design of the Institution of the holy Sacrament II. The blessed Consequences and Effects of frequent Communion 1. The End and Design of the holy Sacrament is that it might be an everlasting Memorial of the Death and Passion of our Lord and Saviour He was pleased after the Consecration of both Elements to add particularly and distinctly not in the way of Advice to be followed if we think fit our selves but in the way of a peremptory and absolute Command v. 24. This doe in remembrance of me and v. 25. This doe ye as often as ye drink it in remembrance of me It is certain that we ought to remember the Death of our Blessed Saviour at other times as when we are upon our knees at our Prayers He gave himself for us an offering and sacrifice to God for a sweet smelling savour Ephes. 5.2 by virtue of which our Prayers wing'd with a lively Faith in his Bloud and with Zeal ascend like a Cloud of Incense into the Holy of Holies and find acceptance with God We cannot employ our Thoughts and Meditations better when we are upon our Beds or when we are in private and especially upon our Days of Fasting and Penitence when God onely is witness to these spiritual Exercises No Argument can make us more and better sensible of the defiling and damning nature of Sin than the consideration of a crucified Saviour that his Bloud was shed on purpose to expiate and attone it This will make us reflect upon our sins with a hearty sorrow and regret which brought the Son of God to so sad and shamefull an end How ought I to abhor and loath my self when I consider that the sins which I have committed though so many hundred years after contributed to his dying and make me an accessory of the guilt of the Jews who were the cruel Instruments of his Murther Nothing can more and better inflame our Zeal and Love to God and to Christ than frequent Meditation on our Saviour's Death that God should contrive this admirable way of our Redemption by the Death of his onely Son whom he sent out of his own bosome on purpose to be a Sacrifice for Sin and whom he set forth to be a propitiation through faith in his bloud for the remission of sins that are past through the forbearance of God Rom. 3.25 and that Christ should willingly undergo all this for our sakes O blessed Saviour how can we recompense this thy infinite Love towards faln Man Jesu God! I cannot doe I cannot suffer enough in the way of a just acknowledgment of thy inexpressible Kindness and Pity to my poor Soul which thou hast redeemed from the nethermost Hell and from the Wrath of God which would have been the more intolerable The reading also of the Narrative and History of our Saviour's Sufferings and Death as they are recorded in the holy Gospels together with a reflexion on the several circumstances of them must needs leave deep impressions upon our memories This tragical story wherewith the Heathen of old used to upbraid the Christians as Votaries and Worshippers of a crucified God was so universally diffused throughout the World that it was impossible that it should be forgotten and the sight of a Cross which assoon as the Roman Empire turned Christian became an Ensign and Trophy of Honour every where to be met with in their Banners and upon their Bucklers and Helmets upon the Diadems of the Emperours upon their Medals upon their Churches and Spires of their Towers and in their solemn Processions would quickly refresh their memories and put them in mind of the great Saviour of the World whose Hands and Feet were nailed to it and his Armes extended upon it to receive and embrace all who fly to him for refuge from the assaults and pursuits of offended Justice But Christ who knew the best and most effectual method to keep alive for ever the Memory of his Passion and Death has ordained this holy Sacrament as the most proper Instrument to make us truly and really sensible and mindfull of it It is not then a matter of mere indifference whether we will receive the Sacrament or no we cannot with any pretence or shew of Reason take a liberty of dispensing with this Law of our Religion as if it were wholly in our power to come and abstain as we please For certainly all Laws were given with an intent that they may be observed and obeyed If they oblige to a Duty and require any thing to be done the Omission is culpable and is more or less aggravated
and admits of greater or lesser degrees of guilt determinable by the variety of circumstances that attend it and in this case especially when the Law-giver to make our Obedience more ready and yielding has been pleased to superadd to the express Declaration and Determination of his Will Considerations of its agreeableness and reasonableness as well to encourage as to command our Obedience which he might otherwise justly claim as an Acknowledgment of our Dependence upon him So that from what Principle soever our Non-performance proceeds whether from Obstinacy and Pride or from Carelesness and Neglect we throw off and reject the Authority that imposed it as if that did not oblige or that we were not to be commanded Now Christ has commanded us to commemorate his Passion and Death by participating the Symbols of his holy Body and Bloud and if we admit him to be our Lord as well as our Saviour we can doe no other than obey nor can we question his Power and Authority even in the more difficult Duties of taking up his Cross of Self-denial and Mortification or of sacrificing our Interests and our Lives in the propagating and defence of his Truth For no difficulty in the thing to be performed can warrant or excuse the not doing of it where the Obedience is necessary and especially if we consider that the End of the Institution of this holy Sacrament is highly agreeable to Reason that the Sufferings of the Cross might never be forgotten that our thoughts of it be not slight or transient a cold reflexion upon it as upon a sad and lamentable accident the reading of which may trouble and move us a little and incline us to pity or melancholy for a time but that they be composed and serious and often sixt upon the Object of a dying Saviour who doth so well deserve them and at last be raised up to a due pitch and height to which this holy Solemnity is so conducing For if it be our Duty as most certainly it is to meditate on the Death of Christ to reflect and that seriously and with due intention of Mind on the dolours of his Passion if this be to be done often for who can reflect too much or too often upon the effects of infinite Love and Condescension the greatest that could possibly be shewn and if Christ has prescribed us a way how it may be done most effectually that is in the Sacrament the consequence is easie and just and natural that we are to communicate often this being the most likely means to attain that end the solemn commemoration of his Passion and Death So that the design of the Institution makes frequent Communion necessary Now that this was the mind of Christ will appear demonstratively from the practice of the Apostles who may be presumed to know and understand it best and of their first Converts of whom we read Acts 2.42 they continued stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were very assiduous and diligent in the Apostles Doctrine and fellowship or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication and so may refer either to their presents and gifts of Bread and Wine and Fruits for the use of the Sacrament and Love-Feast which followed or to the liberal distribution of the good things with which God had blessed them in a way of Charity and Benevolence for the support and sustenance of the poorer sort of Christians it follows and in breaking of bread and in prayers that is in receiving the Sacrament and in joint and publick Devotions This was their constant practice and it was universal too For it takes in the whole number of Christians which then began to encrease mightily no less than Three Thousand having been converted to the Faith of Christ by Saint Peter's Sermon v. 41. of all which this is expresly affirmed So great was the Faith and Piety and Zeal of these new Converts that they communicated every day For Saint Luke is punctual in relating this material circumstance v. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or at the house where they used to make their resort did eat their meat with gladness and singleness of heart the meaning of which words seems to be plainly this that as many of the Christians as could with convenience met every day in a certain upper Chamber adjoining to the Temple or not far from it and there celebrated the blessed Sacrament and afterwards very chearfully and heartily entertained one another with Feasts of Love and Charity This upper room being the same with that in which our blessed Saviour eat the Passover with his Disciples and instituted the Sacrament afterwards called The Oratory of Sion according to a tradition which passes current among the Christians of the East For that which is alledged by some that the former part of the verse may refer onely to their daily resort to the Temple at the hours of Prayer that is that they went and prayed in the mixt Assemblies of the Jews for so they must be understood if they speak consonantly to themselves but that they brake bread from house to house that is at their particular homes is of little force because the words have an intimate connexion and dependence one upon another and seem to contain the reason of their continuing daily with one accord in the Temple which was to receive the Sacrament in a particular place in it or near it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very fitly be rendred For if they render the words distributively from house to house what hinders but that upon this supposition it may be inferred that the Sacrament was celebrated in every Christian house of Jerusalem apart which is against the undoubted practice of those first Christians who used to meet in great numbers together for this sacred purpose at a certain place if it were wide and large enough to receive them But to let this pass onely as a probability that there was a constant weekly Communion that is every Sunday is certain beyond all possibility of exception Act. 20.1 upon the first day of the week when the disciples came together to break bread Saint Paul preached unto them c. This was at St. Paul's being at Troas which was two or three and twenty years after the Ascension variety of practice as to these and the like circumstances being allowed at different times and in different places and what they did here weekly might formerly have been done daily by the Apostles and Disciples at Jerusalem I do not urge their example as if all Christians were obliged to follow it in these punctualities and circumstances or as if we were guilty of a horrid neglect if we do not receive the Sacrament daily at least every Lords-day but I onely mention it as an instance of their piety and zeal and of the great sense which they had of the obligation
interests having once separated from the Church soon grew weary of one another's company pride and conceitedness and passion had embittered their Spirits and they would not communicate but in private chambers and with their own beloved party refusing to make use of the publick places of worship which they had usurpt and were then possessed of How much does it concern us to have a better and greater esteem of these venerable and holy mysteries and accordingly how ought we to take care that our approaches be frequent and that we make all due and necessary preparation otherwise we eat and drink damnation not considering the Lord's body If we believe that we ought not to come to the Sacrament without due preparation why do we not prepare our selves why are we not in a continued readiness If we do at any time forbear let it not proceed from supine negligence or slighting or from a false and deceitfull colour and pretension of our unworthiness but out of reverence and humility and that we may come with greater measures and degrees of repentance and devotion For where there is an heart inflamed with the love of God and Christ where there is purity and innocence of life where there is a zeal to promote the glory of God and the good of others where there is a hearty sorrow for sins past and a serious resolution and endeaâ—â—ur of pleasing God for the time to come by an entire obedience to his commands and where there is not the least indulgence or continuance in any known sin where there are these qualifications there cannot be any just scruple I shall conclude therefore with that excellent and well known advice of St. Ambrose Accipe quotidie quod quotidie tibi prosit sic vive ut quotidie merearis accipere Receive daily that which will be of daily nay of everlasting use and benefit to us at least let us so live that we may be sit to receive every day that so having here on earth communion with our blessed Saviour in the holy Sacrament by faith we may hereafter be admitted to an everlasting communion with him in person in the highest heavens Amen FINIS (a) Thus did the Emperour Trajan in his discourse with St. Ignatius for that seems to be the meaning of his words Sub Pontio Pilato crucifixum dicis V. 〈◊〉 Martyrii S. Ignatii Editionis Usserianae 〈◊〉 Simplicius a Roman Judge of Tarsus under Diocletian and Maximinian to Bonifatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. passionem S. Bonifatii ex Edit E. Bigotii p. 319. which seems to me to be a Translation out of the Latine first publisht at Rome by Holstenius Arnobius adv Gentes lib. 1. Caecilius in Minucius Felix hominem summo supplicio pro facinore punitum nempe colunt See also Lactantius divinar Institut lib. 4. cap. 16. Lucian de morte Peregrini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Wretch blasphemed The most usual reproach was Deus vester patibulo affixus est or hominem colitis hominem Palaestinum crucifixum adoratis pro Deo (b) Thus Eusebius says of the Emperour Constantine de vita ipsius lib. 3. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in his Oration de laudibus Constantini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 9. p. 6â—8 Ex Edit Valesii (c) V. Euseb. de vita Constantini lib. 1. c. 31. (d) Cap. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Hieronymus ad Lâ—â—tam Ep. 7. Vexilla militum crucis insignia sunt Regum purpuras ardentes diadematum gemmas patibuli salutaris pictura condecorat * For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the writings of the new Testament sometimes the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fully and clearly proved by the excellent Dr. Hammond in his Annot. on Act. 1.13 Mark 14.15 Luke 22.12 * V. Eurychii Patriarchae Alexandrini Annales part 1. pag. 322. Josephum Aegyptium in codice Arabico Conciliorum titulo Canonum Apostolicorum Librum Constitutionum Syriacarum Ecclesiae Maroniticae à Davide Archiepiscopo ante sexcentos annos Arabicè scriptum apud Abrahamum Ecchellensem de Origine Nominis Papae p. 225. Romae 40 1â—â— Et Petrum D D. Basilii Gregorii fratrem Episcopum Sebastes in opere Arabicè translato quod inscribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liber Demonstrationis apud eundem p. 236. Sancti Jacobi Liturgiam in 2. vol. Bibliothecae Patr. editionis Parisiensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. Geographiam Nubiensem climate 3. parte 5. p. 113. Claudium Regem Aethiopiae in confessione sidei ab eruditissimo viro D. Ludolfo editâ num 4. Epiphanium de ponderibus sect 14 ubi de Hadr ano Imperatore dicit quod itinere suscepto sanitatis causà Aegyptum Palaestinam petiit Hierosolyma lustrandi cupidus ubi nihil serè relictum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joannem Damascenum de fide orthodoxa l. 4. c. 14. Joannis Phoâ—â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. pag. 20. †Mr. Gregory in his Observations upon some passages of Scripture p. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 11.20 * V. inscriptionem apud Onuphrium Pauvinium in commentario in â—astos ad annum DCCCLIII †Epist. l. 10. ep â—â— * Contra Psychicos cap. 14. †S. Cyprian Epist. 58. Edit Oxon. Plebi Thibari consistenti milites Christi considerantes iccirco se quotidie calicem sanguinis Christi bibere ut possint ipsi propter Christum sanguinem fundere p. 120. De oratione Dominica Eucharistiam quotidie ad cibam salutis accipere p. 147. | Epist. 54. Edit Rigatlianae quae est Epist. 57. Edit Oxon. p. 118. He had said before p. 117. ut quos excitamus hortamur ad praelium non inermes nudos relinquamus sed protectione sanguinis corporis Christi muniamus cum ad hoc fiat Eucharistia ut possit accipientibus esse tutela quos tutos esse contra adversarium voluimus munimento Dominicae saturitatis armemus * S. Basil. ad Caesariam Patriciam epist. 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Caâ—â—â— 18. Seculares qui Natale Domini Pascha Pentecosten non communicaverint Catholici non credantur nec inter Catholicos habeantur * De Sacramentis lib. 5. cap. 4.