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.
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
us and baffle our purposes and resolutions This drives us upon our knees again and we pray God not to leave us to our selves and by degrees we gain greater measures of strength and in some sort get the mastery over the inclinations of corrupted nature This holds much more in the Sacrament when we go to it with fresh desires and more vigorous resolutions of living a holy and truly Christian life and when we reflect upon our failings and miscarriages since our last receiving with deep humiliation and sorrow Thou O Lord God art full of compassion and mercy long suffering plenteous in goodness and truth O turn thee unto me and have mercy upon me give thy strength unto thy servant and help the son of thy hand-maid We need no invitations to satisfie the natural desires of the body which is nourished and cherished and oftentimes pampered by us Nature has laid upon us a necessity of daily food for the preservation of life to repair those decays which we daily suffer without this we consume and dye Now if we believe the blessed Sacrament to be the food of the Soul that we grow and are strengthened in grace by this bread of life the true spiritual manna that comes down from heaven that is designed by God for this purpose and conveys his blessing and sanctifying graces to all worthy receivers that by virtue of this nourishment we either retain or recover our vigour and healthfulness of mind and that without it we languish and decay in the inward man there would be no keeping us from this heavenly banquet at the Lord's table where there can be no fear of a furfeit where we eat and drink health and salvation and where Christ himself is the entertainer and the entertainment 100. For thou O Christ as the Greek Priest prays in the Liturgy of St. Chrysostome just before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they carry the gifts from the Prothesis to the Altar where he consecrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou offerest and yet art offered up thou receivedst the Elements into thy holy hands and yet at the same time thy body and bloud are distributed thou O Christ makest this bread in the Sacrament to be thy flesh mystically which thou still givest for the life of the World Can we eat too much or too often of this bread of life whereby we are nourished to immortality the holy Elements being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so St. Clement in his former Epistle to the Corinthians must be understood that is not of the doctrine of our blessed Saviour for that is mentioned in the following clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much less of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things pertaining to our bodily sustinance and things of this life as Junius thought fit to explain but of the divine viaticum of the Sacrament that we may not faint in the journey which we are taking to the other world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which there can be no other relative but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which express testimony of this Apostolical writer for the Divinity of our blessed Saviour I could not but observe by the bye to help to confound the arrogance and blasphemy of that profest Arian Sandius so that these words seem clearly to relate to the Sacrament where the sufferings of Christ are so livelily represented to our sight 3. By frequent receiving of the Sacrament we are more and more made partakers of the benefits and blessings and merits of Christ's holy passion and death It is the great artifice of the Roman Church to keep up the credit of their private Masses to which antiquity is a mere stranger to make the people believe that the Priest hath a power of applying the efficacy and merit of Christ's sacrifice to their particular benefit for whom he intends it so they contribute somewhat in the way of charity or gift and are but present in the time of the celebration But 't is certain that before superstition and corruption of Doctrine had overspread that Church and before they had perverted this most solemn part of the Christian worship into a mere piece of pageantry and theatrical shew all that was anciently designed by the mentioning the names of the living to say nothing at present of the commemoration of the dead at that time as is clear from the Canon of the Mass still in use was onely by way of intercession that God would be pleased for the merits of his Son's death which they were then commemorating to have mercy on them to forgive them their sins and to pour down of his grace abundantly upon them and not onely upon them but upon the whole number of Christian people throughout the world But this cannot yield such peace and quiet and satisfaction to my conscience as my own particular application of the merits of Christ's sufferings to my self what another does for me cannot be my act when I am obliged to do it in my own person and not by my representative I am to eat his flesh in the Sacrament and drink his bloud if I would live in him and by him Now Christ by his death hath satisfied the divine Justice and reconciled us to the Father who no longer imputes our sins to our charge and condemnation the bloud that he spilt upon the cross is the seal of an everlasting covenant for this cause he is the mediatour of a new covenant that by means of death for the redemption of the transgressions that were under the first covenant they which were called might receive the promise of an everlasting inheritance Heb. 9.15 So that now heaven and salvation are made over by God by virtue of this expiatory Sacrifice to all that truly believe in his Son's name This Sacrifice was made once for all upon the Altar of the Cross but the merit reaches backward to the first being and original of things and looks forward to the end of the world and to eternal ages It is as to the fruit and efficacy of it as present to God as if Christ were born every day into the world again and really every day offered up or as if it were but yesterdy or but just now offered it being all-sufficient and of infinite value and fully accepted by God as a just price and ransome Now that he suffered this bitter and cursed death upon the cross for me and that I may apply all the saving benefits of his passion to my self he assures me by giving me his body and bloud Every time we receive the Sacrament worthily there is a new confirmation of our pardon the spirit of God beareth witness with our spirit that we are his children and reinstated in his grace and favour 'T is an infallible pledge of our immortality and that he will raise us up at the last day as much as if his natural flesh and