and God is appeas'd and God is reconciled and God gives us blessings and the fruits of Christs passion in the vertue of the sacrificed Lamb that is we believing and praying are blessed and sanctified and saved through Jesus Christ. So that as we pray so we communicate if we pray well we may communicate well else at no hand Now in this besides that we are to take account of our Prayers by all those measures of the Spirit which we have learned in the holy Scriptures there are two great lines of duty by which we can well examine our selves in this particular 1. That our Prayers must be the work of our hearts not of our lips that is that we heartily desire what we so carefully pray for and God knows this is not very ordinary For besides that we are not in love with the things of God and have no worthy value for Religion there are many things in our Prayer which we ask for and do not know what to do with if we had them and we do not feel any want of them and we care not whether we have them or no. We ask for the Spirit of God for Wisdom and for a right Judgment in all things and yet there are not many in our Christian Assemblies who use to trouble themselves at all with judging concerning the Mysteries of Godlinesse Men pray for humility and yet at the same time think that all that which is indeed humility is a pitiful poornesse of spirit pusilanimity and want of good breeding We pray for contrition and a broken heart and yet if we chance to be melancholy we long to be comforted and think that the Lectures of the Crosse bring Death and therefore are not the way of Eternal Life We pray sometimes that God may be first and last in all our thoughts and yet we conceive it no great matter whether he be or no but we are sure that he is not but the things of the world do take up the place of God and yet we hope to be saved for all that and consequently are very indifferent concerning the return of that Prayer We frequently call upon God for his grace that we may never fall into sin now in this besides that we have no hopes to be heard and think it impossible to arrive to a state of life in which we shall not commit sins yet if we do sin we know there is a remedy so ready that we believe we are not much the worse if we do Here are prayers enough but where are the desires all this while We pray against covetousnesse and pride and gluttony but nothing that we do but is either covetousnesse or pride so that our Prayers are terminated upon a word not upon a thing We do covetous actions and speak proud words and have high thoughts and do not passionately desire to have affections contrary to them but only to such notions of the sin as we have entertained which are such as will do no real prejudice or mortification to the sin and whatever our Prayers are yet it is certain our desires are so little and so content with any thing of this nature that for very many spiritual petitions we are indifferent whether they be granted or not But if we are poor or persecuted if we be in fear or danger if we be heart-sick or afflicted with an uncertain soul then we are true desirers of relief and mercy we long for health and desire earnestly to be safe our hearts are pinch'd with the desire and the sharpnesse of the appetite is a pain then we pray and mind what we do * He that is in fear of death does not when he prays for life think upon his money and his sheep the entring of a fair woman into the room does not bend his neck and make him look off from the Princes face of whom he sues for pardon And if we had desires as strong as our needs and apprehensions answerable to our duty it were not possible that a man should say his prayers and never think of what he speaks but as our attention is so is our desire trifling and impertinent it is frighted away like a bird which fears as much when you come to give it meat as if you came with a design of death When therefore you are to give sentence concerning your Prayers your â—rayer-book is the least thing that is to be examined your Desires are the principal for they are fountains both of action and passion Desire what you pray for for certain it is you will pray passionately if you desire fervenâ—ly Prayers are but the body of the bird Desires are its Angels wings 2. If you will know how it is with you in the matter of your Prayers examine whether or no the form of your Prayer be the rule of your life Every Petition to God is a Precept to man and when in your Litanies you pray to be delivered from malice and hypocrisie from pride and envy from fornication and every deadly sin all this is but a line of duty and tells us that we must never consent to an act of pride or a thought of envy to a temptation of uncleannesse or the besmearings and evil paintings of hypocrisie * But we when we pray against a sin think we have done enough and if we ask for a grace suppose there is no more required Now Prayer is an instrument of help a procuring auxilliaries of God that we may do our duty and why should we ask for help if we be not our selves bound to do the thing Look not therefore upon your prayers as a short method of ease and salvation but as a perpetual monition of duty and by what we require of God we see what he requires of us and if you want a system or collective body of holy precepts you need no more but your prayer book and if you look upon them first as duties then as prayers that is things fit to be desired and fit to be laboured for your prayers will be much more usefull not so often vain nor so subject to illusion not so destitute of effect or so failing of the promises The prayers of a Christian must be like the devotions of the husbandman God speed the plough that is labour and prayer together a prayer to bless our labour Thus then we must examine Is desire the measure of our prayer and is labour the fruit of our desire if so then what we ask we shall receive as the gift of God and the reward of our labour but unless this be the state of oâ—r prayer we shall finde that the receiving of the Sacrament will be as ineffective because it will be as imperfect as our prayer For prayer and Communion differ but as great and little in the same kinde of duty Communion is but a great publick and solemn addresse and prayer to God through Jesus Christ and if we be not faithful in a little we shall not be
him till the time of restitution of all things and so long as we are present in the body we are absent from the Lord. In the mean time we can taste and see that the Lord is gracious that he is sweet but Christ is so to be tasted as he is to be seen and no otherwise but here we walk by faith and not by sight and here also we live by faith and not by meer or only bread but by that Word which proceedeth out from God that as meat is to the body so is Christ to the soul the food of the soul by which the souls of the just do live He is the bread which came down from heaven the bread which was born at Bethlâ—hem the house of bread was given to us to be the food of our souls for ever The meaning of which mysterious and Sacramental expressions when they are reduced to easie intelligible significations is plainly this By Christ we live and move and have our spiritual being in the life of grace and in the hopes of glory He took our life that we might partake of his he gave his life for us that he might give life to us He is the Author and finisher of our faith the beginning and perfection of our spiritual life Every good thought we think we have it from him every good word we speak we speak it by his spirit for no man can say that Jesus is the Lord but by the holy Ghost and all our prayers are by the aids and communications of the spirit of Christ who helpeth our infirmities and by unutterable groans and unexpressible representment of most passionate desires maketh intercession for us In fine all the principles and parts all the actions and progressions of our spiritual life are derivations from the Son of God by whom we are born and nourished up to life Eternal 2. Christ being the food of our souls he is pleased to signifie this food to us by such symbols and similitudes as his present state could furnish us withal He had nothing about him but flesh and blood which are like to meat and drink and therefore what he calls himself saying I am the bread of life he afterwards calls his flesh and his blood saying My flesh is meat indeed my blood is drink indeed that is that you may perceive me to be indeed the food of your souls see here is meat and drink for you my flesh and my blood so to represent himself in a way that was neerest to our capacity and in a more intelligible manner not further from a Mystery but neerer to our manner of understanding and yet so involved in figure that it is never to be drawn neerer than a Mystery till it comes to experience and spiritual relish and perception But because we are not in darknesse but within the fringes and circles of a bright cloud let us search as far into it as we are guided by the light of God and where we are forbidden by the thicker part of the cloud step back and worship 3. For we have yet one further degree of charity and manifestation of this Mystery The flesh of Christ is his word the blood of Christ is his spirit and by believing in his word and being assisted and conducted by his spirit we are nourished up to life and so Christ is our food so he becomes life unto our souls Thus St. Clemens of Alexandria and Tertullian affirm the Church in their days to have understood this Mystery saying The word of God is called flesh and blood For so the eternal wisdom of the Father calls to every simple soul that wanteth understanding come eat of the bread and drink of the wine which I have mingled and that we may know what is this bread and wine he adds forsake the foolish and live and go in the way of understanding Our life is wisdom our food is understanding The Rabbins have an observation that when ever mention is made in the Book of the Proverbs of eating and drinking there is meant nothing but wisdom and the Law and when the Doctors using the words of Scripture say Come and eat flesh in which there is much fatness they would be understood to say Come and hear wisdom and learn the fear of God in which there is great nourishment and advantage to your souls Thus Wisdom is called Water and Vnderstanding Bread by the son of Sirach with the bread of understanding shall she feed him and give him the water of wisdom to drink It is by the Prophet Isaiah called water and wine and the desires of righteousness are called hunger and thirst by our blessed Saviour in his Sermon on the Mount And in pursuance of this mysterious truth we find that God in his anger threatens a famine of hearing the words of the Lord when we want Gods word we die with hunger we want that bread on which our souls do feed It was an excellent Commentary which the Jewish Doctors make upon those words of the Prophet with joy shall ye draw waters from the wells of salvation that is from the choicest or wisest of the just men saith Rabbi Jonathan from the chief Ministers of Religion the Heads of the people and the Rulers of the Congregation because they preach the Word of God they open the wells of salvation from the fountains of our Saviour giving drink and refreshment to all the people Thus the Prophet Jeremy expresses his spiritual joy and the sense of this Mystery Thy words were found and I did eat them and thy word was unto me the joy and rejoicing of my heart for I am called by thy Name O Lord God of Hosts the same with that of our Blessed Saviour My words are spirit and they are life they give life and comfort they refresh our souls and feed them up to immortality As the body or flesh of Christ is his Word so the blood of Christ is his Spirit in real effect and signification For as the body without blood is a dead and liveless trunck so is the Word of God without the Spirit a dead and ineffective Letter and this Mystery we are taught in that incomparable Epistle to the Hebrews For by the blood of Christ we are sanctified and yet that which sanctifies us is the spirit of grace and both these are one For so saith the Apostle the blood of Christ was offered up for us for the purification of our consciences from dead works but this offering was made through the eternal spirit and therefore he is equally guilty and does the same impiety he who does dâ—spâ—te to the spirit of Grace and he who accounts the blood of the Covenant an unholy thing for by this spirit and by this blood we are sanctified by this spirit and by the blood of the everlasting Covâ—nant Jesus Christ does perfect us in every good work so that these are the
Sacramental Symbols as a direct consignation of pardon not that it is them compleated for it is a work of time it is as long in doing as repentance is in perfecting it is the effect of that depending on its cause in a perpetual operation but it is then working and if we go on in duty God will proceed to finish the methods of his grace and snatch us from eternal death which we have deserved and bring us unto glory And this he is pleased by the Sacramental all the way to consigne God speaks not more articulately in any voice from Heaven than in such real indications of his love and favour 14. Lastly since the Sacrament is the great solemnity of prayer and imitation of Christs intercession in Heaven let us here be both charitable and religious in our prayers interceding for all states of men and women in the Christan Church and representing to God all the needs of our selves and of our Relatives For then we pray with all the advantages of the spirit when we pray in the faith of Christ crucified in the love of God and of our neighbour in the advantages of solemn piety in the communion of Saints in the imitation of Christs intercession and in the union with Christ himself Spiritual and Sacramental and to such prayers as these nothing can be added but that which will certainly come that is a blessed hearing and a gracious answer SECT III. Devotions preparatory to this Mystery Ejaculations I. 1. I Will praise thee with my whole heart before the Angels will I sing praise unto thee 2. I will worship towards thy holy Temple and praise thy Name for thy loving kindnesse and for thy truth for thou hast magnified above all thy name the word of thy praise 3. In the day when I call upon thee thou shalt answer and shalt multiply strength in my soul. 4. How precious are thy thoughts unto me O God how great is the sum of them The Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever 5. I wait for the Lord my soul doth wait and in his word do I hope 6. My soul doth wait for the Lord more than they that keep the morning watches that they may observe the time of offering the morning sacrifices 7. O let my soul hope in the Lord for with the Lord there is mercy and with him is plenteous redemption he shall redeem his people from all iniquitie II. 1. Our Lord is gentle and just our God is merciful 2. The Lord keepeth the simple I was humbled but the Lord looked after my redemption 3. O my soul return thou unto thy rest because the Lord hath restored his good things unto thee 4. He hath snatched my soul from death mine eyes from tears and my feet from falling I will therefore walk before the Lord in the land of the living 5. I have believed therefore will I speak in the assemblies of just men I will greatly praise the Lord. 6. What shall I return unto the Lord all his retributions are repayed upon me 7. I will bear the chalice of redemptions in the Kingdom of God and in the name of the Lord I will call upon my God III. 1. I will pay my vows unto the Lord I will then shew forth his Sacraments unto all the people 2. Honourable before the Lord is the death of his holy one and thereby thou hast broken all my chains 3. I have sworn and I will perform it that I will keep thy righteous judgments 4. I will greatly praise the Lord with my mouth yea I will praise him among the multitude 5. For he shall stand at the right hand of the poor to save him from them that condemn his soul. 6. His work is honourable and glorious and his righteousnesse remaineth for ever He hath made his wonderful works to be remembred 7. The Lord is gracious and full of compassion he hath given meat unto them that fear him he will ever be mindful of his covenant he hath shewed his people the power of his works blessed be God The Prayers to be used in any day or time of preparation to the Holy Sacrament I. O Thou shepherd of Israel thou that feedest us like sheep thou makest us to lie down in pleasant pastures and leadest us by the still waters running from the clefts of the rock from the wounds of our Lord from the fountains of salvation thou preparest a table for us and anointest our heads with the unction from above and our cup runneth over let the blood of thy wounds and the water of thy side wash me clean that I may with a pure clean soul come to eat of the purest sacrifice the Lamb slain from the beginning of the world II. THou givest thy self to be the food of our souls in the wonders of the Sacrament in the faith of thy Word in the blessings and graces of thy Spirit Perform that in thy Servant which thou hast prepared and effected in thy Son strengthen my infirmities heal my sicknesses give me strength to subdue my passions to mortifie my inordinations to kill all my sin increase thy Graces in my soul enkindle a bright devotion extinguish all the fires of hell my lust and my pride my envy and all my spiritual wickednesses pardon all my sins and fill me with thy Spirit that by thy Spirit thou maist dwell in me and by obedience and love I may dwell in thee and live in the life of grace till it pasâ— on to glory and immensity by the power and the blessings by the passion and intercession of the Word incarnate whom I adore and whom I love and whom I will serve for ever and ever III. O Mysterious God ineffable and glorious Majesty what is this that thou hast done to the sons of men thou hast from thy bosom sent thy Son to take upon him our nature in him thou hast opened the fountains of thy mercy and hast invited all penitent sinners to come to be pardoned all the oppressed to be eased all the sorrowful to be comforted all the sick to be cured all the hungry to be filled and the thirsty to be refreshed with the waters of life and sustained with the wine of elect souls admit me O God to this great effusion of loving kindness that I may partake of the Lord Jesus that by him I may be comforted in all my griefs satisfied in all my doubts healed of all the wounds of my soul and the bruises of my spirit and being filled with the bread of heaven and armed with the strength of the Spirit I may begin continue and finish my journey thorow this valley of tears unto my portion of thy heavenly kingdom whither our Lord is gone before to prepare a place for every loving and obedient soul. Grant this O Eternal God for his sake who died for us and intercedes for us and gives himself daily to us our Blessed Lord and Saviour Jesus Amen CHAP. II. Of
hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth seeing thou hatest instruction and castest my words behind thee Thou sittest and speakest against thy Brother thou slanderest thine own mothers Son These things thou hast done and I kept silence but I will reprove thee and set them in order before thine eyes Now consider this ye that forget God lest I tear you in pieces and there be none to deliver Deliver me from bloud-guiltiness O God thou God of my salvation and my tongue shall sing aloud of thy righteousness Blessed is he that considereth the poor the Lord will deliver him in the time of trouble The Lord will deliver him and keep him alive and he shall be blessed upon the earth and thou wilt not deliver him into the will of his enemies The Lord will strengthen him upon the bed of languishing thou wilt make all his bed in his sickness But I said Lord be merciful to me heal my soul for I have sinned against thee Yet the Lord will command his loving kindness in the day time and in the night his song shall be with me and my prayer unto the God of my life O send out thy light and thy truth let them lead me let them bring me to thy holy Hill and to thy Tabernacles Then will I go unto the Altar of God my exceeding joy yea upon the harp will I praise thee O God my God The righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall glory Do good O Lord to them that are true of heart and evermore mightily defend them Do good in thy good pleasure unto Sion build thou the walls of Jerusalem In God will I praise his word in the Lord will I praise his word Thy vows are upon me O God I will render praises unto thee For thou hast delivered our souls from death wilt not thou deliver our feet from falling that we may walk before God in the light of the living I will love thee O God and praise thee for ever because thou hast done it and I will wait on thy name for it is good before thy Saints Glory be to the Father c. A Prayer for the grace of Charity c. O Most gentle most merciful and gracious Saviour Jesu thou didst take upon thee our nature to redeem us from sin and misery thou wert for us led as a Lamb to the slaughter and as a Sheep before the shearer is dumb so thou openedst not thy mouth thou turnedst thy back to the smiters and thy cheeks to the nippers thou wert mock'd and whip'd crucified and torn but thou didst nothing but good to thy enemies and prayedst with loud cries for thy persecutors and didst heal the wound of one that come to lay violent hands upon thee O plant in my heart gentleness and patience a meek and a long suffering spirit that I may never be transported with violent angers never be disordered by peevishness never think thoughts of revenge but may with meekness receive all injuries that shall be done to me and patiently bear every cross accident and with charity may return blessing for cursing good for evil kind words for foul reproaches loving admonitions for scornful upbraidings gentle treatments for all derisions and affronts that living all my daies with meekness and charity keeping peace with all men and loving my neighbour as my self and thee more than my self and more than all the world I may at last come into the regions of peace and eternal charity where thou livest who lovest all men and wouldst have none to perish but all men to be saved through thee O most merciful Saviour and Redeemer Jesu Amen An act of Forgiveness to be said with all earnestness and sincerity before every Communion O God my God I have sinned grievously against thee I am thy debtor in a vast and an Eternal debt and if thou shouldest take the forfeiture I shall be for ever bound in eternal prisons even till I pay the utmost farthing But I hope in thy mercies that thou wilt forgive me my ten thousand Talents and I also do in thy presence forgive every one that hath offended me whoever hath taken my goods privately and injuriously or hurt my person or contrived any evil against me whether known or unknown who ever hath lessened my reputation detracted from my best endeavours or hath slandered me or reproached reviled or in any word or way done me injury I do from the bottom of my soul forgive him praying thee also that thou wilt never impute to him any word or thought or action done against me but forgive him as I desire thou wouldst also forgive me all that I have sinned against thee or any man in the world Give him thy grace and a holy repentance for whatever he hath done amiss grant he may do so no more keep me from the evil tongues and injurious actions of all men and keep all my enemies from all the expresses of thy wrath and let thy grace prevail finally upon thy servant that I may never remember any injury to the prejudice of any man buâ— that I may walk towards my enemies as Christ did who received much evil but went about seeking to do goâ—d to every man and if ever it shall be in my power and my opportunity to return evill O then grant that the spirit of love and forgiveness may triumph over all anger and malice and revenge that I may be the Son of God and maâ— love God and prove my love to thee by my love to my Brother and by obedience to all thy Laws through the Son of thy love by whom thou art reconciled to mankind our blessed Lord and Saviour Jesus Amen Vers. Remember not Lord our offences nor the offences of our forefathers neither take thou vengeance of our sins Resp. Spare us good Lord spare thy people whom thou hast redeemed with thy most precious blood and be not angry with us for ever Amen CHAP. V. Of Repentance preparatory to the Blessed Sacrament SECT I. WHen Isaac and Abimelech had made a covenant of peace and mutual agreement they would not confirm it by a Sacramental Oath till the next morning that they might swear fasting for the reverence and religious regard of the solemn Oath saith Lyra. But Philo says they did it Symbolically to represent that purity and cleanness of soul which he that swears to God or comes to pay his vows ought to preserve with great Religion He that in a religious and solemn addresse comes to God ought to consider whether his body be free from uncleannesse and his soul from vile affections He that is righteous let him be righteous still and he that is justified let him be justified yet more saith the Spirit of God and then it follows He that thirsts let him come and drink of the living waters freely and without money meaning
seek for Christ we shall find him in the methods of Vertue and the paths of Gods Commandments in the houses of Prayer and the offices of Religion in the persons of the poor and the retirements of an afflicted soul we shall find him in holy reading and pious meditation in our penitential sorrows and in the time of trouble in Pulpits and upon Altars in the Word and in the Sacraments If we come hither as we ought we are sure to finde our Beloved him whom our soul longeth after Sure enough Christ is here but he is not here in every manner and therefore is not to be found by every inquirer nor touched by every hand nor received by all comers nor entertained by every guest He that means to take the air must not use his fingers but his mouth and he that receives Christ must have a proper that is a spiritual instrument a purified heart consecrated lips and a hallowed mouth a tongue that speaks no evil and a hand that ministers to no injustice and to no uncleanness For a disproportionate intrument is an undecency and makes the effect impossible both in nature and morality Can a man bind a thought with chains or carry imaginations in the palm of his hand Can the beauty of the Peacocks train or the Estrich plume be delicious to the palat and the throat Does the hand intermeddle with the joys of the heart or darkness that hides the naked make him warm Does the Body live as does the Spirit or can the Body of Christ be like to common food Indeed the Sun shines upon the good and bad and the Vines give Wine to the drunkard as well as to the sober man Pirates have fair winds and a calm Sea at the same time when the just and peaceful Merchant man hath them But although the things of this world are common to good and bad yet Sacraments and spiritual joys the food of the soul and the blessing of Christ are the peculiar right of Saints and the Rites of our Religion are to be handled by the measures of Religion and the things of God by the rules of the Spirit and the Sacraments are Mysteries and to be handled by Mystic persons and to be received by Saints and therefore whoever will partake of Gods secrets must first look into his own he must pare off whatsoever is amiss and not without holiness approach to the Holiest of all Holies nor eat of this Sacrifice with a defiled head nor come to this feast without a nuptial garment nor take this remedy without a just preparative For though in the first motions of our spiritual life Christ comes alone and offers his Grace and enlivens us by his Spirit and makes us begin to live because he is good not because we are yet this great mysterious Feast and magazine of Grace and glorious mercies is for those only that are worthy for such only who by their cooperation with the Grace of God are fellow-workers with God in the laboratories of salvation The Wrastler that Clemens of Alexandria tells us of addressing himself to his contention and espying the Statue of Jupiter Pisaeus prayed aloud If all things O Jupiter are rightly prepared on my part if I have done all that I could do then do me justice and give me the Victory And this is a breviate of our case He that runneth in races saith the Apostle he that contends for mastery is temperate in all things and this at least must he be that comes to find Christ in these Mysteries he must be prepared by the rules and method of the Sanctuary there is very much to be done on his part there is an heap of duties there is a state of excellency there are preparations solemn and less solemn ordinary and extraordinary which must be premised before we can receive the mysterious blessings which are here not only consign'd but collated and promoted confirmed and perfected The holy Communion or Supper of the Lord is the most sacred mysterious and useful conjugation of secret and holy things and duties in the Religion It is not easie to be understood it is not lightly to be received It is not much opened in the writings of the New Testament but still left in its mysterious Nature It is too much untwisted and nicely handled by the writings of the Doctors and by them made more mysterious and like a Doctrine of Phylosophy made intricate by explications and difficult by the aperture and dissolution of distinctions So we sometimes espie a bright cloud formed into an irregular figure when it is observed by unskilful and phantastick travellers looks like a Centaure to some and as a Castle to others some tell that they saw an Army with Banners and it signifies War but another wiser than his fellow says it looks for all the world like a flock of Sheep and foretels Plenty and all the while it is nothing but a shining cloud by its own mobility and the activity of a wind cast into a contingent and inartificial shape So it is in this great Mystery of our Religion in which some espie strange things which God intended not and others see not what God hath plainly told some call that part of it a Mystery which â—none and others think all of it nothing but a meer ceremony and a sign some say it signifies and some say it effects some say it is a Sacrifice and others call it a Sacrament some Schools of learning make it the Instrument of Grace in the hand of God others say that it is God himself in that Instrument of Grace some call it venerable and others say as the vain men in the Prophet that the Table of the Lord is contemptible some come to it with their sins on their head and others with their sins in their mouth some come to be cured some to be quickned some to be nourished and others to be made alive some out of fear and reverence take it but seldom others out of devotion take it frequently some receive it as a means to procure great graces and blessings others as an Eucharist and an office of thanksgiving for what they have received some call it an act of obedience meerly others account it an excellent devotion and the exercising of the virtue of Religion some take it to strengthen their Faith others to beget it and yet many affirm that it does neither but supposes Faith before-hand as a disposition Faith in all its degrees according to the degree of Grace whither the Communicant is arrived Some affirm the Elements are to be blessed by prayers of the Bishop or other Minister others say it is only by the mystical words the words of institution and when it is blessed some believe it to be the natural body of Christ others to be nothing of that but the blessings of Christ his Word and his Spirit his Passion in representment and his Grace in real exhibition And all these men have something of
same Ministry of salvation and but one and the same Oeconomy of God Thus St. Peter affirms That by the precious blood of Christ we are redeemed from our vain conversation and it is every where affirmed that we are purified and cleansed by the blood of Christ and yet these are the express effects of his Spirit for by the spirit we mortifie the deeds of the body and we are justified and sanctified in the name of our Lord Jesus by the spirit of our God By which expressions we are taught to distinguish the natural blood of Christ from the spiritual the blood that he gave for us from the blood which he gives to us that was indeed by the spirit but was not the same thing but this is the spirit of grace and the spirit of wisdom And therefore as our Fathers were made to drink into one spirit when they drank of the water of the rock so we also partake of the spirit when we drink of Christs blood which came from the spiritual rock when it was smitten for thus according to the Doctrine of St. John the water aâ—d the blood and the spirit are one and the same glorious purposes As it was with our Fathers in the beginning so it is now with us and so it ever shall be world without end for they fed upon Christ that is they believed in Christ they expected his day they lived upon his promises they lived by faith in him and the same meat and drink is set upon our Tables and more than all this as Christ is the Lamb slain from the beginning of the world so he shall be the food of souls in heaven where they who are accounted worthy shall sit down and be feasted in the eternal Supper of the Lamb concerning which blessedness our B. Saviour saith Blessed is he that eateth bread in the Kingdom of God for he hath appointed to his chosen ones to eat and drink at his table in his Kingdom plainly teaching us that by eating and drinking Christ is meant in this world to live the life of the spirit and in the other world it is to live the life of glory here we feed upon duty and there we feed upon reward our wine is here mingled with water and with myrrhe there it is mere and unmixt but still it is called meat and drink and still is meant grace and glory the fruits of the spirit and the joy of the spirit that is by Christ we here live a spiritual life and hereafter shall live a life eternal Thus are sensible things the Sacrament and representation of the spiritual and eternal and spiritual things are the fulfillings of the sensible But the consequent of these things is this that since Christ always was is and shall be the food of the faithful and is that bread which came down from heaven since we eat him here and shall eat him there our eating both here and there is spiritual only the word of teaching shall be changed into the word of glorification and our faith into Charity and all the way our souls live a new life by Christ of which eating and drinking is the Symbol and the Sacrament And this is not done to make this mystery obscure but intelligible and easie For so the pains of hell are expressed by fire which to our flesh is most painful and the joyes of God by that which brings us greatest pleasure by meat and drink and the growth in grace by the natural instruments of nutrition and the work of the Soul by the ministeries of the body and the graces of God by the blessings of nature for these we know and we know nothing else and but by phantasmes and ideas of what we see and feel we understand nothing at all Now this is so far from being a diminution of the glorious mystery of our Communion that the changing all into spirituality is the greatest increase of blessing in the world And when he gives us his body and his blood he does not fill our stomachs with good things for of whatsoever goes in thither it is affirmed by the Apostle that God will destroy both it and them but our hearts are to be replenished and by receiving his spirit we receive the best thing that God gives not his liveless body but his flesh with life in it that is his doctrine and his spirit to imprint it so to beget a living faith and a lively hope that we may live and live for ever 4. St. John having thus explicated this mystery in general of our eating the flesh and drinking the blood of Christ added nothing in particular concerning any Sacraments these being in particular instances of the general mystery and communion with Christ. But what is the advantage we receive by the Sacraments besides that which we get by the other and distinct ministeries of faith I thus account in general The word and the spirit are the flesh and the blood of Christ that is the ground of all Now because there are two great Sermons of the Gospel which are the summe total and abbreviature of the whole word of God the great messages of the word incarnate Christ was pleased to invest these two words with two Sacraments and assist those two Sacraments as he did the whole word of God with the presence of his Spirit that in them we might do more signally and solemnly what was in the ordinary ministrations done plainly and without extraordinary regards Believe and repent is the word in Baptisme and and there solemnly consigned and here it is that by faith we feed on Christ for faith as it is opposed to works that is the new Covenant of faith as it is opposed to the old Covenant of works is the covenant of repentance repentance is expressly included in the new covenant but was not in the old but by faith in Christ we are admitted to pardon of our sins if we repent and forsake them utterly Now this is the word of faith and this is that which is called the flesh or body of Christ for this is that which the soul feeds on this is that by which the just do live and when by the operation of the holy spirit the waters are reformed to a Divine Nature or efficacy the baptized are made clean theâ— are sanctified and presented pure and spotless unto God This mystery St. Austin rightly understood when he affirmed that we are made partakers of the body and blood of Christ when we are in baptisme incorporated into his body we are baptized in the passion of our Lord so Tertullian to the same sense with that of St. Paul we are buried with him in baptisme into his death that is by baptisme are conveyed to us all the effects of Christ's death the flesh and blood of Christ crucified are in baptisme reached to us by the hand of God by his holy spirit and received by the hand of man the Ministery of
produce you ought not to esteem it strange and impossible for how earthly and mortal things are converted into the substance of Christ ask thy self who art regenerated in Christ Not long since thou wast a stranger from life a pilgrim and wanderer from mercy and being inwardly dead thou wert banished from the way of life On a sudden being initiated in the laws of Christ and renewed by the Mysteries of Salvation thou didst passe suddenly into the body of the Church not by seeing but by believing and from a son of perdition thou hast obtained to be adopted a son of God by a secret purity remaining in a visible measure thou art invisibly made greater than thy self without any increase of quantity thou art the same thou wert and yet very much another person in the progression of Faith to the outward nothing is added but the inward is wholly changed and so a man is made the son of Christ and Christ is formed in the mind of a man As therefore suddenly without any bodily perception the former vileness being laid down on the sudden thou hast put on a new dignity and this that God hath done that he hath cured thy wounds washed off thy staines wiped away thy spots is trusted to thy discerning not thy eyes so when thou ascendest the reverend altar to be satisfied with spiritual food by faith regard honour admire the holy body of God touch it with thy mind take it with the hand of thy heart even with the draught of the whole inward man SECT V. Practical conclusions from the preceding Discourses THe first I represent in the words of St. Augustin who reduces this whole doctrine to practice in these excellent words let this whole affair thus far prevail with us that we may eat the flesh and drink the blood of Christ not only in the Sacrament which many evil persons doe but let us eat and drink unto the participation of the spirit that as members we may abide in the Lords body that we may be quickened by his spirit and let us not be scandalized because many do temporally eat and drink with us who yet in the end shall find eternal torments that is let us remember that the exteriour ministery is the least part of it and externally and alone it hath in it nothing excellent as being destitute of the sanctity that God requires and the grace that he does promise and it is common to wicked men and good but when the signs and the thing signified when the prayers of the Church and the spirit of God the word and the meaning the sacrament and the grace do concur then it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a venerable cup and full of power and more honourable than all our possessions it is a holy thing saith Origen and appointed for our sanctification For Christ in the Sacrament is Christ under a vail as without the hand of faith we cannot take Christ so we must be sure to look here with an eye of faith and whatsoever glorious thing is said of the holy Sacrament it must be understood of the whole Sacrament body and spirit that is the Sacramental and the spiritual Communion 2. Let no man be lesse confident in his holy faith and persuasion concerning the great blessings and glorious effects which God designs to every faithful and obedient soul in the communication of these Divine mysteries by reason of any difference of judgement which is in the several Schools of Christians concerning the effects and consequent blessings of this Sacrament For all men speak honourable things of it except wicked persons and the scorners of Religion and though of several persons like the beholders of a dove walking in the sun as they stand in several aspects and distances some see red and others purple and yet some perceive nothing but green but all allow and love the beauties so do the several forms of Christians according as they are instructed by their first teachers or their own experience conducted by their fancy and proper principles look upon these glorious mysteries some as vertually containing the reward of obedience some as solemnities of thanksgiving and records of blessings some as the objective increasers of faith others as the Sacramental participations of Christ others as the acts instruments of natural union yet all affirm some great things or other of it and by their differences confesse the immensity and the glory For thus Manna represented to every man the taste that himself did like but it had in its own potentiality all those tasts and dispositions eminently and altogether those feasters could speak of great and many excellencies and all confessed it to be enough and to be the food of Angels so it is here it is that to every mans faith which his faith wisely apprehends and though there are some who are of little faith and such receive but a less proportion of nourishment yet by the very use of this Sacrament the appetite will increase and the apprehensions grow greater and the faith will be more confident and instructed and then we shall see more and feel more For this holy nutriment is not only food but physick too and although to him who believes great things of his Physitian and of his medicine it is apt to do the more advantage yet it will do its main work even when we understand it not and nothing can hinder it but direct infidelity or some of its foul and deformed ministers 3. They who receive the blessed Sacrament must not suppose that the blessings of it are effected as health is by physick or warmth by the contact and neighbourhood of fire but as musick one way affects the soul and witty discourses another and joyful tidings a way differing from both the former so the operations of the Sacrament are produced by an energy of a nature intirely differing from all things else But however it is done the thing that is done is this no grace is there improved but what we bring along with us no increases but what we exercise we must bring faith along with us and God will increase our faith we must come with charity and we shall go away with more we must come with truly penitential hearts and to him that hath shall be given and he shall have more abundantly he shall be a better penitent when he hath eaten the sacrifice that was slain for our sins and died in the body that we might live in the spirit and die no more For he is the bread from heaven he is the grain of wheat which falling into the earth unless it dies it remains alone but if it dies it brings forth fruit and brings it forth abundantly 4. Although the words the names and sayings concerning the Blessed Sacrament are mysterious and inexplicable yet they do nay therefore weare sure they signifie some great thing they are in the very expression beyond our understanding therefore much more are
Agatha advice how to treat a woman who took the Holy Sacrament into her mouth and ran with it to kiss her husband hoping by that means to procure her husbands more intense affection But the story tells that she was chastis'd by a miracle and was not cur'd but by a long and severe repentance 10. He that watches for the effects and blessings of the Sacrament must look for them in no other manner than what is agreeable to the usual dispensation we must not look for them by measures of nature and usual expectations not that as soon as we have received the Symbols we shall have our doubts answered or be comforted in our spirit as soon as we have given thanks for the holy blood or be satisfied in the inquiries of faith as soon as the prayers of consecration and the whole ministery is ended or prevail in our most passionate desires as soon as we rise from our knees for we enter into the blessings of the Sacrament by prayer and the exercise of proper graces both which being spiritual instruments of vertues work after the manner of spiritual things that is not by any measure we have but as God please only that in the last event of things and when they are necessary we shall find them there Gods time is best but we must not judge his manner by our measures nor measure eternity by time or the issues of the spirit by a measuring line The effects of the Sacrament are to be expected as the effect of prayers not one prayer or one solemn meeting but persevering and pasâ—ionate fervent and lasting prayers a continual desire and a dayly address is the way of prevailing In the morning sow thy seed and in the evening with-hold not thy hand for thou knowest not whether shâ—ll prosper either this or that or whether they shall be both alike good 11. He that looks for the effects and blessings told of to be appendant to the Sacrament must expect them upon no other terms but such as are the conditions of a worthy Communion If thou doest find thy faith as dead after the reception as it was before it may be it is because thy faith was not only little but reprovable or thou didst not pray vehemently or thou art indisposed by some secret disadvantage or thou hast not done thy duty and he shall imprudently accuse that physick for useless and unfit that is not suffered to work by the incapacity the ill-diet the weak stomack or some evil accident of the patient 12. Let no man judge of himself or of the blessings and efficacy of the Sacrament it self or of the prosperity and acceptation of his service in this ministery by any sensible relish by the gust and deliciousnesse which he sometimes perceives and other times does not perceive For these are fine accidents and given to some persons often to others very seldom to all irregularly as God please and sometimes are the effects of natural and accidental dispositions and sometimes are illusions But that no man may fall into inconvenience for want of them we are to consider that the want of them proceeds from diverse causes 1. It may be the palate of the Soul is indispos'd by listlesness or sorrow anxiety or weariness 2. It may be we are too much immerg'd in secular affairs and earthly affections 3. Or we have been unthankfull to God when we have received some of these spiritual pleasures and he therefore withdraws those pleasant entertainments 4. Or it may be we are therefore without relish and gust because the Sacrament is too great for our weakness like the bright Sun to a mortal eye the object is too big for our perceptions and our little faculties 5. Sometimes God takes them away least we be lifted up and made vain 6. Sometimes for the confirmation and exercise of our faith that we may live by faith and not by sense 7. Or it may be that by this driness of spirit God intends to make us the more fervent and resign'd in our direct and solemn devotions by the perceiving of our wants and weakness and in the infinite inability and insufficiency of our selves 8. Or else it happens to us irremediably and inevitably that we may perceive these accidents are not the fruits of our labour but gifts of God dispensed wholly by the measures of his own choice 9. The want of just and severe dispositions to the Holy Sacrament may possibly occasion this uncomfortableness 10. Or we do not relish the Divine Nutriment now so as at other times for want of spiritual mastication that is because we have not considered deeply and meditated wisely and holily 11. Or there is in us too much self-love and delight in and adherence to the comforts we find in other objects 12. Or we are carelesse of little sins and give too much way to the dayly incursions of the smaller irregularities of our lives If upon the occasion of the want of these sensible comforts and delightful relishes we examine the causes of the want and suspect our selves in these things where our own faults may be the causes and there make amends or if we submit our selves in those particulars where the causes may relate to God we shall do well and receive profit But unlesse our own sin be the cause of it we are not to make any evil judgment of our selves by reason of any such defect much lesse diminish our great value of the blessings consequent to a worthy communion 13. But because the pardon of sins is intended to be the great effect of a worthy Communion and of this men are most solicitous and for this they pray passionately and labour earnestly and almost all their lives and it may be in the day of their death have uncertain souls and therefore of this men are most desirous to be satisfied if they apprehend themselves in danger that is if they be convinced of their sin and be truly penitent although this effect seems to be least discernable and to be a secret reserved for the publication and trumpet of the Arch-Angel at the day of Doom yet in this we can best be satisfied For because when our sins are unpardoned we are under the wrath of God to be expressed as he pleases and in the method of eternal death now if God intends not to pardon us he will not bless the means of pardon if we shall not return to his final pardon we shall not passe through the intermedial if he will never give us glory he will never give us the increase of grace If therefore we repent of our sins and pray for pardon if we confess them and forsake them if we fear God and love him if we find that our desires to please him do increase that we are more watchful against sin and hate it more that we are thirsty after righteousnesse if we find that we increase in duty then we may look upon the tradition of the holy
before he should and St. Basil hath a whole chapter on purpose to prove that it is not safe for any man that is not purged from all pollution of flesh and spirit to eat the body of the Lord and that is the title of the chapter The wicked think to appease God with rivers of oyl and hecatombs of oxen and with flocks of sheep they think by the ceremony and the gift to make peace with God to get pardon for their sin and to make way for more but they lose their labour saies the comedy and throw away their cost because God accepts no breakers of their vowes he loves no mans sacrifice that does not truly love his service what if you empty all the Maevanian valleys and drive the fat lambs in flocks unto the Altars what if you sacrifice a herd of white buls from Clitumnus One sacrifice of a troubled spirit one offering of a broken heart is a better oblation then all the wealâ—h which the fields of the wicked can produce God by the forms and rites of sacrifice teaches us how to come to the Altars whether for Prayer or Eucharist we must be sure to bring no evil passion no spiritual disease along with us faith Philo. The sacrament of the Lords Supper is the Christian sacrifice and though the lamb of God is represented in a pure oblation yet we must bring something of our own our lusts must be crucified our passions brought in fetters bound in chains and laid down at the foot of the throne of God We must use our sins as the asses first colt was to be used among the Jewes there is no redeeming of it but only by the breaking of its neck and when a sinner comes to God groaning under his load carrying the dead body of his lusts and laying them before the Altar of God saying this is my pride that almost ruin'd me here is the corps of my lusts they are now dead and as carkasses are more heavy then living bodies so now my sin feels more ponderous because it is mortified I now feel the intollerable burden and I cannot bear it When a sinner makes this address to God coming with a penitential soul with a holy sorrow and with holy purposes then no oblation shall be more pleasing no guest more welcome no sacrifice more accepted The Sacrament is like the word of God if you receive it worthily it will do you good if unworthily it will be your death and your destruction Here the penitent can be cleansed and here the impenitent are consumed here they that are justified shall be justified still and they that are unholy become more unholy and accursed here they that have not shall have more abundantly and they that have not shall lose what they have already here the living are made strong and happy and the dead do die again He that giveth honour to a fool saith Solomon is like him that bindeth a stone in the sling so we read it but so it is not easie to tell the meaning The vulgar Latine reads it As he that throws a stone into the heap of Mercury so is he that giveth honour to a fool and so the Proverb is easie For the Gentiles did of old worship Mercury by throwing stones at him now giving honour to a fool is like throwing a stone at Mercury that is a strange and unreasonable act for as the throwing of stones is against all natural and reasonable way of Worship and Religion and is against the way of honour so is a fool as strange and unfit a person to receive it But when Rabbi Manasses threw stones at Mercury in contempt and defiance of the image and thâ— false god he was questioned for idolatry and paid his liberty in exchange for his outward worship of what he secretly hated but by his external act he was brought to judgment and condemned for his hypocrisie This is the case of every one that in a state of sins comes to the holy Sacrament he comes to receive the bread of God and throws a stone at him he pretends worship and secretly hates him and no man must come hither but all that is within him and all that is without must be symbolical to the nature and holiness of the mysteries to the designs and purposes of God In short The full sense of all this is expressed in the Canon-Law in a few words A Sacrament is not to be given but to him that repents for there must no sinful habit or impure affection remain in that tabernacle where God means to place his holy spirit It is like bringing of a swine into the Propitiatory such a presence cannot stand with the presence of the Lord. It is Dagon before the Ark the Chechinah the glory of the Lord wil depart from that unhallowed place But because the duty of Repentance as it is a particular grace is limited and affirmative and therefore is determinable by proper relations and accidents and there is a special necessity of repentance before the receiving of the Sacrament we must inquire more particularly 1. What actions or parts of repentance are necessary in our preparation to the receiving these Divine mysteries 2. How far a penitent must be advanced in a good life before he may come safely and how far before he mâ—y come with confidence 3. What significations of repentance are to be accepted by the Church 4. Whether in case the duty be not performed may every Minister of the Sacrament refuse to admit the wicked person or the imperfect penitent that offers himself and persists in the desire of it SECT III. What actions of repentance are specially required in our preparations to the Holy Sacrament THe particular actions of repentance which are to be performed in their proper seasons which cannot be alwaies actual because they have variety and cannot be attended to altogether all such particulars of repentance are then in their season they have this for their opportunity For it is an admirable wisdom of God so to dispose the times and advantages of Religion that by the solennities of duty our dispersions are gathered up our wandrings are united our indifferencies are kindled our weariness is recreated our spirits are made busie our attention is called upon our powers are made active our vertues fermented we are called upon and looked after and engaged For as it is in motion and as it is in lines a long and a straight progression diminishes the strength and makes languishing and infirmity but by doubling the point or making a new Centre the moving body gathers up its parts and powers into a narrower compass and by union as by a new beginning is rescued from weakness and diminution So it is in the life of a Christian when he first sets forth he is zealous and forward full of appetite and full of holy fires but when his little fuel is consumed and his flame abates when
advice which will fit all sorts of persons that desire truely to serve God and to arrive at an excellent state of vertue Although they live in the world and are engaged by their duty and relations to many secular divertisements yet as they must do what they can to change these into Religion and into some good thing one way or other so by these difficulties and divertisements they will find it to be impossible that they should do any thing that is greatly good unlesse they cut off all superfluous company and visits and amusements That which is necessary is too much and if it were not necessary it would not be tolerable but that which is more than needs is a mil-stone about the neck of Religion and makes it impossible to be excellently virtuous Question II. But is he that intends to communicate bound to quit all those occasions of sin by which himself was tempted and did fall and die 1. I answer That it is impossible he should If you live in delights your chastity is tempted your humility is assaulted by receiving honour your Religion by much businesse your truth by much talk your charity by living in the world and yet we must not hasten out of it nor swear eternal silence nor lay aside all our business nor quit our preferment and honourable imployment nor refuse all secular comforts and live in pains that we may preserve these respective graces and yet something we must do some occasions must be quitted before we communicate To that therefore the answer is certain and indisputable that the occasion that is immediate to the sin must be quitted in that in which it does minister to sin A woman is not bound to spoil her face though by her beauty she hath fallen because her beauty was not the immediate cause it was her unguarded conversation and looser society the laying her treasure open or her wanton comportment For beauty will invite a noble flame as soon as kindle a smoaking brand and therefore the face may be preserved and the chastity too if that be removed which brings the danger and stands closer to the sin 2. When Dionsius of Sicily gave to Aristippus five Attick talents he and his servant dragged them home upon their backs but finding himself too glad of his mony he threw it into the sea as supposing the money to be the tempter and no safety to be had as long as it was above the water If he had thought right he had done right if he could not have cured his covetousness and kept the mony he had done well to part with it but it may be he might have been as safe and yet wiser too But the resolution is this In this question distinguish the next occasion from that which is farther off and we are bound to quit that not this because the vertue may be secured without it A man may very well live in the world and yet serve God and if he be hindred by the world it is not directly that but something else by which the cure must be effected but if nothing else will do it then there is no distinction no difference between the neerest occasion and that which is farther off for they must be all quitted the face must be disordered the beauty sullied the mony thrown away the world renounced rather than God be provoked to anger and thy soul ruined by thy inevitable sin 3. He that comes to the holy Sacrament must before his coming so repent of his injury of his rapine of his slander or what ever the instance be that before he communicates he make actual restitution perfect amends intire satisfactâ—on and be really reconciled to his offended brother This is to be understood in these cases 1. If the injury be remaining and incumbent on thy brother for it is not fit for thee to receive benefit by Christs death so long as by thee thy Brother feels an injury Thou art unjust so long as thou continuest the wrong and if the evil goes on the repentance cannot No man that repents does injure any man and this Eucharistical sacrifice will never sanctifie any man unlesse he have the holy spirit of God neither will the Lord bring advantages or give him blessing consequent to these solemn prayers if he hath already injured the Lord or proceeds to do injury to his brother There is no repentance unlesse the penitent as much as he can make that to be undone which is done amisse and therefore because the action can never be undone at least undo the mischief unty the bands of thy neighbours arms do justice and judgement that 's repentance restore the pledges give again that you had robbed ask pardon for thy injury return to peace put thy neighbour if thou canst into the same state of good from whence by thy sin he was removed That a good repentance that bears fruit and not that which produces leaves only When the heathens gods were to choose what trees they would have sacred to them and used in their festivals Jupiter chose the Oake Venus the Myrtle Apollo loved the Laurel but wise Minerva took the Olive The other trees gave no fruit an uselesse apple from the Oak or little berries from the Laurel and the Myrtle but besides the show they were good but for very little but the Olive gives an excellent fruit fit for food and Physick which when Jupiter observed he kissed his daughter and called her wise for all pompousness is vain and the solemn Religion stands for nothing unlesse that which we do be profitable and good for material uses Cui bono To what purpose is our repentance Why do we say we are sorrowful What 's that Nollem factum I wish I had never done it for I did amiss If you say as you think make that it shall be no more do no new injury and cut off the old Restore him to his fame to his money to his liberty and to his lost advantages 2. But this must suppose that it is in thy power to do it If it be in thy power to do it and thou doest it not thou canst not reasonably pretend that thou art so much as sorrowful For what repentance is it which enjoyes the pleasure and the profit of the sin that reaps the pleasant fruits of it that eats the revenues that gathers the grapes from our neighbours vine that dwells in the fields of the Fatherlesse and kneads his bread with the infusion of the widdows tears The snake in the Apologue crept into the holy Phial of sacred oyle and lickt it up till she swell'd so big that she could not get forth from the narrow entrance but she was forced to refund it every drop or she had there remained a prisoner for ever And therefore tell me no more thou art sorry for what thou hast done if thou retainest the purchase of thy sin thou lovest the fruit of it and therefore canst
life and the defensative against my sins for the increase of vertue and the perfection of my spirit Grant that I may from thee thus Sacramentally communicated derive prevailing grace for the amendment of my life spiritual wisdom for the discerning the waies of peace the spirit of love and the spirit of purity that in all my life I may walk worthy of thy gracious favours which thou givest to me unworthy that I may do all my works in holiness and right intention that I may resist every temptation with a never fainting courage and a caution never surprized and a prudence never deceived 7. Sweetest Saviour I come to thee upon thy invitation and thy commandment I could not come to thee but by thee O let me never go from thee any more but enter into my heart feed me with thy word sustain me with thy spirit refresh me with thy comforts and let me in this divine mystery receive thee my dearest Saviour and be thou my wisdom and my righteousness my sanctification and redemption let me receive this holy nutriment as the earnest of an eternal inheritance as a defensative against all spiritual danger for the eviction of all the powers of the enemy as an incentive of holy love and a strengthning of my faith for the increasing of a holy hope and the consummation of a heavenly love that thou being one with me and I with thee I may by thee be gracious in the eyes of thy heavenly Father and may receive my portion amongst the inheritance of Sons O eternal and most gracious Saviour and Redeemer Jesu Amen Amen CHAP. VII Of our Comportment in and after our Receiving the Blessed Sacrament SECT I. Of the Circumstances and Manner of Reception of the Divine Mysteries IT is the custom of the Church of great antiquity and proportionable regard that every Christian that is in health should receive the Blessed Sacrament fasting The Apostles and primitive Bishops at first gave it after Supper or together with it but that soon passed into inconvenience and some were drunken and some were empty and despis'd and the Holy Sacrament was dishonour'd and the Lords body was not discerned and God was provoked to anger and the sinners were smitten and died in their sin as appears in the sad narrative which St. Paul makes of the misdemeanours and the misfortunes in the Corinthian Churches Something like to which is that which Socrates tells of some Christians in Aegypt they celebrated the Holy Communion at evening but never till they had fillâ—d themselves with varities of choice meat Of some also in Africa that communicated at evening St. Austin speaks and of others who communicated both morning and evening At evening because S. Paul called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper and in the morning from the universal custom of the Church which in most places from the very days of the Apostles prevail'd that the holy Eucharist should be given to none but to them that were fasting which thing was also decreed in the third Council of Carthage and hath been observed ever since And in this the Church hath not without good reason taken up the custom For besides that the intemperance of them that fâ—asted before they communicated did not only give scandal to the Religion but did infinitely indispose them that came and dishonour the Divine Mysteries and such feastings would for ever be a temptation and a snare and therefore could not be cured so well as by taking the occasion away besides these things the Church observed that in the time of the Synagogue the Servants of God did religiously abstain from meat and drink upon all their solemn feast days till their great Offices of Religion were finish'd and that upon this account the Jews were scandaliz'd at the Disciples for eating the ears of corn early on their Sabbath and Christ excus'd them only upon the reason of their hunger that is upon necessity or charity and after all even by natural reason and experience we find that they pray and worship best who are not loaden with meat and drink and that therefore this solemnity being the greatest worship of God in the whole Religion consequently ought to be done with all advantages it was therefore very reasonable that the Church took up this custom and therefore they who causelesly do prevaricate it shall bear their own burden and are best reproved by St. Pauls words We have no such custom nor the Churches of God But sick people and the weak are as readily to be excused in this thing as the Apostles were by Christ in the case before mentioned For necessity and charity are to be preferr'd before such ceremonies and circumstances of address 1. When you awake in the morning of your Communion day give God thanks particularly that he hath blessed thee with so blessed an opportunity of receiving the Symbols of pardon the ministery of the Spirit the Sacrament of Christ himself the seed of immortality and the Antepast of heaven and hasten earlier out of your bed The cock crowing that morning is like the noise that is made of the coming of the Bridegroom and therefore go out to meet him but rise that you may trim your lamp When you are up presently address your self to do such things as you would willingly be found doing when the Bridegroom calls and you are to appear before him to hear your final sentence 2. Make a general confession of your sins and be very much humbled in the sense and apprehension of them Compare the state and union of all your evils with the state and grandeur of that favour which God intends that day to consign to you and then think what you are and what God is what you have done and what God intends to do how ill you have deserved and yet how graciously you are dealth with And consider what an infinite distance there is between that state which you have deserved and that good which you are to have by considering how intolerable your case would have been if God had dealt with you as you deserve and as he hath dealt with very many who sinn'd no more than you have done and yet in what felicities you are placed by the mercies of your good God that you are in the hopes and in the methods and in the participations of pardon and eternal life 3. The effect of this consideration ought to be that you make acts of general contrition for all your sins known and unknown That you renew your purposes and vows of better obedience That you exercise acts of special graces and that you give God most hearty and superexalted thanks with all the transports and ravishments of spirit for so unspeakable so unmeritable so unrewardable a loving kindness 4. Worship Jesus Love him dedicate thy self to him recollect what he hath done for thy soul what glories he laid aside with what meanness he was invested what pains he suffered what shame he endur'd
what excellencies he preach'd what wisdom he taught what life he liv'd what death he died what Mysteries he hath appointed by what ministeries he conveys himself to thee what rare arts he uses to save thee and after all that he intercedes for thee perpetually in heaven presenting to his heavenly Father that great Sacrifice of himself which he finished on the Cross and commands thee to imitate in this Divine and Mysterious Sacrament and in the midst of these thoughts and proportionable exercises and devotions address thy self to the solemnities and blessings of the day 5. Throw away with great diligence and severity all unholy and all earthly thoughts and think the thoughts of heaven for when Christ descends he comes attended with innumerable companies of Angels who all behold and wonder who love and worship Jesus and in this glorious imployment and society let thy thoughts be pure and thy mind celestial and thy work Angelical and thy spirit full of love and thy heart of wonder thy mouth all praises investing and incircling thy prayers as a bright cloud is adorned with fringes and margents of light 6. When thou seest the holy man minister dispute no more inquire no more doubt no more be divided no more but believe and behold with the eyes of faith and of the spirit that thou seest Christs body broken upon the Cross that thou seest him bleeding for thy sins that thou feedest upon the food of elect souls that thou puttest thy mouth to the hole of the rock that was smitten to the wound of the side of thy Lord which being pierced streamed forth Sacraments and life and holiness and pardon and purity and immortality upon thee 7. When the words of Institution are pronounced all the Christians us'd to say Amen giving their consent confesâ—ing that faith believing that word rejoicing in that Mystery which is told us when the Minister of the Sacrament in the person of Christ says This is my body This is my blood This body was broken for you and this blood was poured forth for you and all this for the remission of your sins And remember that the guilt of eternal damnation which we have all incurr'd was a great and an intolerable evil and unavoidable if such miracles of mercy had not been wrought to take it quite away and that it was a very great love which would work such glorious mercy rather than leave us in so intolerable a condition A greater love than this could not be and a less love than this could not have rescued us 8. When the holy Man reaches forth his hands upon the Symbols and prays over them and intercedes for the sins of the people and breaks the holy bread and pours forth the sacred calice place thy self by faith and meditation in heaven and see Christ doing in his glorious manner this very thing which thou seest ministred and imitated upon the Table of the Lord and then remember that it is impossible thou shouldest miss of eternal blessings which are so powerfully procur'd for thee by the Lord himself unless thou wilt despise all this and neglect so great salvation and chusest to eat with swine the dirty pleasures of the earth rather than thus to feast with Saints and Angels and to eat the body of thy Lord with a clean heart and humble affections 9. When the consecrating and ministring hand reaches forth to thee the holy Symbols say within thy heart as did the Centurion Lord I am not worthy but entertain thy Lord as the women did the news of the resurrection with fear and great joy or as the Apostles with rejoycing and singleness of heart that is clear certain and plain believing and with exultation and delight in the loving kindness of the Lord. 10. But place thy self upon thy knees in the humblest and devoutest posture of worshippers and think not much in the lowest manner to worship the King of Men and Angels the Lord of heaven and earth the great lover of souls and the Saviour of the body him whom all the Angels of God worship him whom thou confessest worthy of all and whom all the world shall adore and before whom they shall tremble at the day of judgment For if Christ be not there after a peculiar manner whom or whose body do we receive But if he be present to us not in mystery only but in blessing also why do we not worship But all the Christians always did so from time immemorial No man eats this flesh unless he first adores said S. Austin For the wise men and the Barbarians did worship this body in the manger with very much fear and reverence let us therefore who are Citizens of heaven at least not fall short of the Barbarians But thou seest him not in the Manger but on the Altar and thou beholdest him not in the Virgins arms but represented by the Priest and brought to thee in Sacrifice by the holy Spirit of God So. St. Chrysostome argues and accordingly this reverence is practised by the Churches of the East and West and South by the Christians of India by all the Greeks as appears in their answer to the Cardinal of Guise by all the Lutheran Churches by all the world saâ—es Erasmus only now of late some have excepted themselves But the Church of England chooses to follow the reason and the piety of the thing it self the example of the Primitive Church and the consenting voice of Christendome And if it be irreverent to sit in the sight and before the face of him whom you ought to revere how much more in the presence of the living God where the Angel the president of prayer does stand must it needs be a most irreligious thing to sit unless we shall upbraid to God that our prayers to him have wearied us It is the argument of Tertullian To which many of the Fathers add many other fair inducements but I think they cannot be necessary to be produced here because all Christians generally kneel when they say their prayers and when they bless God anâ— I suppose no man communicates but he does both and therefore needs no oâ—her inducement to perswade him to kneel especially since Christ himself and St. Stephen and â—he Apostle St. Paul used that posture in their devotions that or lower for St. Paul kneeled upon the shore and our Lord himself fell prostrate on the earth But to them that refuse I shall only use the words of Scripture which the Fathers of the Council of Turon applied to this particular Why art thou proud O dust and ashes And when Christ opens his heart and gives us all that we need or can desire it looks like an ill return if we shall dispute with him concerning the humility of a gesture and a circumstance 11. When thou dost receive thy Lord do thou also receive thy Brother into thy heart and into thy bowels Thy Lord relieves thee
of thy Cross reconcile me to thy eternal Father and bring to me peace of Conscience let the victory of thy Cross mortifie all my evil and corrupt affections let the triumph of thy Cross lead me on to a state of holiness that I may sin no more but in all things please thee and in all things serve thee and in all things glorifie thee 7. Great and infinite are thy glories infinite and glorious are thy mercies who is like unto the Lord our God who dwelleth on high and yet humbleth himself to behold the things that are in Heaven and earth Heaven it self does wholly minister to our salvation God takes care of us God loves us first God will not suffer us to perish but imployes all his attributes for our good The Son of God dies for us the holy Spirit descends upon us and teaches us the Angels minister to us the Sacrament is our food Christ is married to our souls and heaven it self is offered to us for our portion 8. O God my God assist me now and ever graciously and greatly Grant that I may not receive bread alone for man cannot live by that but that I may eat Christ that I may not search into the secret of nature but inquire after the miracles of grace I do admire I worship and I love Thou hast overcome O Lord thou hast overcome Ride on triumphantly because of thy words of truth and peace load my soul in this triumph as thy own purchase thy love hath conquer'd and I am thy servant for ever 9. Thou wilt not dwell in a polluted house make my soul clean and do thou consecrate it into a Temple O thou great Bishop of our souls by the inhabitation of thy holy spirit of purity Let not these teeth that break the bread of Angels ever grind the face of the poor let not the hand of Judas be with thee in the dish let not the eyes which see the Lord any more behold vanity let not the members of Christ ever become the members of a harlot or the ministers of unrighteousness 10. I am nothing I have nothing I desire nothing but Jesus and to be in Jerusalem the holy City from above Make haste O Lord Behold my heart is ready my heart is ready Come Lord Jesus come quickly When the holy Man that Ministers reaches the consecrated Bread suppose thy Lord entring into his Courts and say Lord I am not worthy thou shouldest come under my roof but speak the word Lord and thy servant shall be whole After receiving of the Bread pray thus Blessed be the Name of our gracious God Hosannah to the Son of David Blessed is he that cometh in the name of our Lord. Hosannah in the highest Thou O blessed Saviour Jesus hast given me thy precious body to be the food of my soul and now O God I humbly present to thee my body and soul every member and every faculty every action and every passion Do thou make them fit for thy service Give me an understanding to know thee and wisdom like as thou didst to thy Apostles ingenuity and simplicity of heart like to that of Nathanael zeal and perfect repentance like the return of Zacheus Give me eyes to see thee as thy Martyr Stephen had an ear to hear thee as Mary a hand to touch thee as Thomas a mouth with Peter to confess thee an arm with Simeon to embrace thee feet to follow thee with thy Disciples an heart open like Lydia to entertain thee that as I have given my members to sin and to uncleanness so I may henceforth walk in righteousness and holiness before thee all the days of my life Amen Amen If there be any time more between the receiving the holy Body and the blessed Chalice then add O immense goodness unspeakable mercy delightful refection blessed peace-offering effectual medicine of our souls Holy Jesus the food of elect souls coelestial Manna the bread that came down from heaven sweetest Saviour grant that my soul may relish this divine Nutriment with spiritual ravishments and love great as the flames of Cherubims and grant that what thou hast given me for the remission of my sins may not â—y my fault become the increase of them Grant that in my heart I may so digest thee by a holy faith so convert thee into the unity of my spirit by a holy love that being conformed to the likeness of thy death and resurrection by the crucifying of the old man and the newness of a spiritual and a holy life I may be incorporated as a sound and living member into the body of thy holy Church a member of that body whereof thou art head that I mâ—y abide in thee and bring forth fruit in thee and in the resurrection of the Just my body of infirmity being reformed by thy power may be configured to the similitude of thy glorious body and my soul received into a participation of the eternal Supper of the Lamb that where thou art there I may be also beholding thy face in glory O blessed Saviour and Redeemer Jesus Amen When the holy Chalice is offered attend devoutly to the blessing and joyn in heart with the words of the Minister saying Amen I will receive the Cup of salvation and call upon the Name of our Lord. After receiving of the holy Cup pray thus It is finished Blessed be the name of our gracious God Blessing glory praise and honour love and obedience dominion and thanksgiving be to him that sitteth on the Throne and to the Lamb for ever and ever I bless and praise thy Name O eternal Father most merciful God that thou hast vouchsafed to admit me to a participation of these dreadful and desirable mysteries unworthy though I am yet thy love never fails and though I too often have repented of my repentances and fallen back into sin yet thou never repentest of thy loving kindness Be pleased therefore now in this day of mercy when thou openest the treasures of heaven and rainest Manna upon our souls to refresh them when they are weary of thy infinite goodness to grant that this holy Communion may not be to me unto judgment and condemnation but it may be sweetness to my soul health and safety in every temptation joy and peace in every trouble ligâ—t and strength in every word and work comfort and defence in the hour of my death against all the oppositions of the spirits of darkness and grant that no unclean thing may be in me who have received thee into my heart and soul. II. Thou dwellest in every sanctified soul she is the habitation of Sion and thou taâ—est it for thine own and thou hast consecrated it to thy self by the operation of glorious mysteries within her O be pleased to receive my soul presented to thee in this holy Communion for thy dwelling place make it a house of prayer and holy meditations the seat of thy Spirit the repository of graces reveal to me