enough because we cannot suppose whatever St. Austin did imagine that when Christ spake those words he intended that even those should Communicate who were not capable of Preparation and consequently could not eat his Flesh nor drink his Blood after a due manner However it seems most manifest that the words do refer to this Sacrament in a secondary sense and construction Primarily they mean the eating of Christ's Spiritual Flesh and the drinking of his Spiritual Blood and that after a Spiritual manner and this a man may do though he cannot come to the Sacrament All Divines do affirm that Christ may be received Spiritually when he is not received Sacramentally meaning that we may receive vital influences from him which are his Spiritual Body though we do not communicate of the Sacred Elements and I doubt not but that Children and young Members of the Church do so But this is no Encouragement for any Adult Persons who are not under any Incapacity this is no encouragement to such to despise or neglect this Ordinance for to such as these the Receiving of the Sacramental Bread and Wine is the ordinary Means of Receiving Christ without using these Means they cannot have any Reasonable Assurance of so great a Blessing nor such solid grounds as others have for their Hopes of Salvation PEOPLE may build their Hopes of Salvation upon Faith and Repentance and the like and the truth is these are the Conditions of our Everlasting Peace But yet there are several things which well deserve to be considered 1. That the Promise of Salvation upon Faith and Repentance doth suppose that Men are in the Communion of the Church and that they express and shew that Communion by a Regular Use of this and all other Religious Ordinances for every one is obliged to do This as well as to Believe and Reform his life 2. That Man's Faith and Repentance is very much to be suspected who Refuseth to eat of this Bread and to drink of this Cup. For how can the Truth of his Faith appear to himself that doth not own and confess Christ's Authority over him by his Subjection to it in this particular Or if he believeth this Ordinance to be Necessary and himself to be obliged to the Observance of it then how can the sincerity of his Repentance appear when he continues in That which he must acknowledge to be a sin Obedience to the Evangelical Commands is the only thing that Tryes a man and shews him to be what he really is and he hardly deserves the Name of a Christian that declines a Duty which is so easie so comfortable so advantageous to every one that is a Penitent indeed Suppose such a man lay upon his sick Bed with a troubled Conscience and the terrours of Death about him I would fain know how he could satisfie himself that he is a Convert in Truth and Reality seeing he hath lived in a continual Breach and Defiance of Christ's Law 3. But suppose his Faith and Repentance be such as is required yet still 't is Necessary for him to Receive the Holy Communion because 't is needful for him to have the Seal of that Righteousness which he hath by Faith We know that Abraham Believed and found favour with God before he was Circumcised and yet by Circumcision he was Assured of God's favour In like manner suppose a Believer to be forgiven before he comes to the Lord's Table yet he is Assured of his forgiveness by coming to it and 't is necessary for People ever to take that course which is most for their Safety and Satisfaction Every man is apt to think so in Civil Contracts so that though a Deed be drawn and agreed to yet they think themselves not sure enough 'till the Wax and the Seal be added And truly if the Children of Light were as wise in their Generation as the Children of this World are in their kind of Wisdom they would think every thing Necessary that helpeth to give them the more and more Assurance Now this blessed Ordinance hath such an Effect and Tendency so that let a Penitent's condition be never so good an honest-hearted Communicant's is much better his Confidence is better grounded his Hopes are built upon a surer basis and the Comforts of his heart must be stronger and the Peace of his Conscience must be greater and his Condition must needs be every way much safer than His can be who from time to time Neglecteth so great Salvation For in the Fourth place It is upon the due Use of God's Ordinances that he entitleth us to Eternal Life Though he be loving unto every man and is ready to pardon every true Penitent yet hath he set us our way to obtain our pardon he hath directed a method and course in order to our Salvation and men must observe that method and take that course if they will be happy 'T is not Peoples Fancies that can save them nor must they think to Capitulate with Almighty God or to prescribe Him Conditions but with all heartiness and readiness observe those Conditions which he hath prescribed Vs Now this is God's Method to bring men to Happiness upon a due Use of Sacraments as well as by other Performances and we must conclude that he who requireth those Duties we owe our Selves and our Neighbours will also and much rather exact that Duty we owe his Son In short men must go in God's Way and follow God's Directions and then depend upon his Goodness and Mercy in so doing If the Jews in the Wilderness intend to be healed of their Wounds they must look upon the Brasen Serpent Indeed God might have made them whole and sound only by a word from his Mouth but this was not his way and therefore there was a necessity for them to make use of the other way that he had ordered them Numb 21. And so if Naaman will be healed of his Leprosie he must go down into Jordan and wash seven times Indeed he muttered at the Prophet because he did not strike his hand over the place as he might have done and he bragged of Abana and Pharphar that they were as good Waters as any Rivers in Judea as perhaps they were and yet for all this the Prophet's hand must not heal him nor will all the Rivers of Damascus do him good but to Jordan he must go or else return a Leper as he went 2 Kings 5. Why thus it is in the present case God hath promised to pardon all penitent people and to heal them of their Wounds and Leprosies but withall he hath shew'd them whither they must go and what Means they must make use of he hath ordered us to Do This to Eat of this Bread and to Drink of this Cup for the remission of sins and we are not to begrudge our Duty but to follow God's Method and Command and so to expect his Blessing Men must not hold off and forbear because God can pardon them
be Absolutely Assured of all this is not necessary because we have no plain Revelation to ground that assurance upon 2. Because such an assurance were I possest of it could not be a Divine but an Humane Faith and consequently it would be Fallible and very uncertain For it must be grounded meerly on my reflecting upon my self and upon my comparing my Condition with the Word of God So that my Judgment touching mine own State is still but an Humane Act arising from those Observations which I my self make and I cannot as firmly and reasonably believe that I am a Penitent as I do believe that God will Pardon Penitents because I have His word for the latter and only my own word for the former And we know that every Man is ready to be Partial to himself and Naturally apt to think better things of himself than he ought to think and to take every Mole in his Face for a Beauty-spot Therefore since a Man cannot have any assurance of his State but by private Reflections upon himself seeing such a reflection is an Humane Act and since every work of Man is deceitful it plainly follows that such an assurance is not necessary I wish therefore that Men would be Modest in these and the like Cases and not impose such burdens upon their own and other Mens Consciences as may serve to rack and disquiet their Minds but cannot settle them upon a firm bottom The Faith of Christ is of an obvious Nature and since the way to Heaven is strait already Men should be very careful that they do not add to the difficulties by inventions of their own Brains and render that entrance impossible which already is so narrow that few there be that find it IN Answer then to this Enquiry What it is that every Communicant is bound to Believe I shall lay down this as a fair and satisfactory Truth that the Faith required is a Cordial and Comfortable Perswasion of the verity of the common Principles of Christianity comprised in the Creed and particularly that Christ is so the Saviour of the World that he is able to save all to the uttermost that come unto God by him which is the Sense of that Article touching the Remission of Sins These are plain Assertions for which we have the Authority of the Scriptures and when I call this a cordial and comfortable Perswasion I mean such a stedfast Belief in Christ as serves to apply Christ's Merits to a Man 's own self which Divines call a Particular Faith To believe in Christ Comfortably is not only to Assent to the Truth of the Gospel at Large and in a General Proposition but moreover to believe for ones self to be throughly satisfied that Christ was the True Messiah that came to seek and to Save that which was lost and to Save even Me among others That he Tasted Death for every Man and in particular for Me that his Blood is the Propitiation for the Sins of the whole World and even for Mine that he is an Advocate with the Father for my Brethren and for Me also that he hath Promised Eternal Life to all that do Obey him and that even I shall have benefit by his Promise if I make good the Condition In a word that He is the Redeemer of all Mankind and that with him there is Plenteous Redemption for Me and for Thee and for us All if we be not wanting to our selves To be thus perswaded is enough for any Communicant in genere fidei and as to Matters of Faith Indeed in genere morum as to Matter of Practice Repentance and Universal Obedience is necessary too But now we are considering not how much it is necessary for a Communicant to Practice but how much is needful for him to Believe and such a Faith as I have now described is sufficient if Men do but add to this Faith Virtue 1. THAT this is so will easily appear if we impartially consider first that this is the Faith which is necessarily required of all Christians and is sufficient for all This is Eternal Life that they know Thee the only True God and Jesus Christ whom thou hast sent saith our Blessed Saviour himself Joh. 17. 3. The Sense of which place is that the sincere and hearty acknowledgment of the True God and of his Holy Child Jesus is the Infallible way to Everlasting Happiness There are many Truths wrapped and folded up in the Bosome of that Text which the Compilers of the Apostolical Creed have drawn out into several Articles To know Jesus or to Confess him to be the Christ signifies in the Dialect of the Holy Ghost to own him to have been sent by God's Commission that he came to Redeem us and to Bless us and to Dye for us To have a deep Sense of the All-sufficiency of his Merits to believe that all Power both to Save and to Destroy is put into his hands and to be firmly perswaded that in and through him Forgiveness of Sins and a Glorious Immortality may be obtained by all that will lay hold on him and Love him in Sincerity Now if this Faith be sufficient as touching Matter of Faith to Entitle a Man to Eternal Life as our Saviour saith it is then it is enough also to give a Man the Liberty of Communicating because more cannot be required to admit us to the Lord's Table than is necessary for our admission into Heaven Certainly that Faith which sufficeth to bring us hereafter into the Presence of the Lamb must be sufficient to bring us to the Supper of the Lamb and that is not a confident Presumption of a Man's absolute Pardon and Election unto Happiness but a firm and comfortable Perswasion that Jesus Christ came into the World to Save Sinners which is a most faithful saying and worthy of all acceptation saith St. Paul 1 Tim. 1. 15. 2. THAT this Faith is enough for a Communicant will appear Secondly from its Anaglogy and Proportion to the Faith of the First Disciples It was St. Peter's Confession for which he was called Blessed Thou art Christ the Son of the Living God Matth. 16. 16. It was Martha's Confession Lord I believe that thou art Christ the Son of God that should come into the world Joh. 11. 27. It was the Eunuch's Confession I believe that Jesus Christ is the Son of God Act. 8. 37. Nay indeed it was the Confession of all the Apostles before every particular was extracted which lay hid and folded up in it We believe and are sure that thou art that Christ the Son of the Living God Joh. 6. 69. Now do but consider and judge in your selves Is it possible for any Ratianal Man to believe that the Faith which served for the Salvation of those will not be enough to Dispose and Fit Vs for the Sacrament Certainly by the same Faith whereby the Disciples of Old felt and handled the Word of Life we may also Feed on him For this
our Vices and Lusts but must be rather Encouragements to all manner of Sin and Wickedness it being such a strong Temptation to Men to run presently upon a new Score after the Sacrament is over when they believe that all their accounts may be wiped out by those mean and easie methods which reach not the Heart nor meddle with Lusts but let all manner of inward impurities alone though those be the great things which God is angry at EXTERNAL Penance is one thing but the Repentance of the Heart and the Mortification of the Spirit is another and a far different Matter and that which infinitely more deserves our strictest regard for it is the Original of a Divine Temper and of a Life that is truly Christian And I have been the more Copious in Discoursing upon it not only because it is a necessary Preparative to this Heavenly Mystery but also because it is the great business of our whole Life 't is the root of all Religion out of which spring all those particular and various branches of Godliness Righteousness and Sobriety which together make up the whole Duty of Man and are the Genuine and Salutary Fruits of Repentance CHAP. VIII Of Charity I PROCEED next to the Subject of Charity for that is another necessary Preparative it being impossible for Men rightly to Celebrate the memoria◠of Gods infinite Love to Them or to answer the Love of God in any due measure unless their own Souls be inflamed with an Unfeigned and Universal Love to those for whom Christ dyed It is the Apostles own inference 1 Joh. 4. 11. Beloved if God so Loved us we ought also to Love one another In Discoursing upon this Point I am to speak 1. Of the Nature 2. Of the Exercise of Charity 1. AS to its Nature Charity is a Virtue of vast Extent and Latitude so that St. Paul calls it the fulfilling of the Law Rom. 13. Tho' the vulgar sort are apt to restrain it to Alms-deeds yet that is but one Branch of Charity nay when 't is done out of Ostentation and for Popular applause it loseth the Reward and deserves not the very Name of Charity as we find by the Apostle where he tells us that though I bestow all my goods to feed the Poor yet if I have not Charity it profiteth me nothing 1 Cor. 13. In which Chapter we have a large description of Charity that it suffereth long and is kind that it Enviet not that it vaunteth not it self that it is not puffed up that it behaveth not it self unseemly that it seeketh not her own that it is not easily provoked that it thinketh no evil that it rejoyceth not in iniquity but rejoyceth in the Truth that it beareth all Things believeth all Things hopeth all Things endureth all Things By which several Expressions is meant that true Charity hath such an Universal influence upon a Man's Mind that it creates in him an entire Goodness and Loveliness of Nature and restrains him from every thing that is either inhumane or injurious or unbecoming the temper of one that professeth himself a Disciple of the Meek Humble and Beneficent Jesus Therefore before you go to the Lord's Table you should examine and look into your Temper and endeavour to rectifie it wherever any crookedness appears wherever it crosseth the Christian Law wherever it swerves from that Divine Nature and Spirit which was in the great Exemplar of Charity People that are impatient of every little provocation that are rough uncompassionate insensible of other Men's Miseries that begrudge any good which the providence of God casteth into their Neighbour's bosome that out of a Towring and Lofty Conceit of their own Merits look contemptuously and spightfully down upon their Brethren that are intractable disorderly and pursue only their own private satisfaction that are full of rancour and malice that employ their minds upon wicked and mischievous Contrivances that take pleasure in the Sins or Frailties of others that instead of covering and concealing them spread the infamy of them abroad and proclaim them as it were from the House top that are prone to believe any thing that is Evil of those they have no kindness for to judge the worst of them to turn every thing they do to a hard Construction and to treat them so as if they were no other than Reprobates and Cast-aways People I say of this harsh and sower disposition should new-mould their Tempers before they come to the Supper of the Lamb which was Meek Innocent and Spotless and which readily offer'd up himself a Sacrifice and Atonement for the Crimes of the whole World Purge out therefore the old Leaven saith the Apostle that ye may be a new Lump for even Christ our Passeover is Sacrificed for us therefore let us keep the Feast not with old leaven neither with the leaven of Malice and Wickedness but with the unleavened Bread of Purity and Truth 1 Cor. 5. 7 8. But there are two special acts of Charity which I am more particularly to speak of because there are at this Solemnity some Special Reasons for them some special Considerations to stir us up to the exercise of them and to single them out particularly from the rest and they are 1. Liberality to the Poor 2. Fraternal Forgiveness 1. FOR Liberality to the Poor * Gyrald Syndagm c. 17. Alex. ab Alex. lib. 4. c. 17. multi alii The Old Heathens themselves especially the Greeks were wont at their Sacrifical Banquets to remember their absent Friends and to send them portions of the Sacrifices †Justin Martyr Apol. 2. The like Custom was in the Christian Churches as Justin Martyr tells us in the very next Age to the Apostles of sending some of the Consecrated Bread and Wine to such Christians as were absent which makes me still believe that the Primitive Christians look'd upon this Sacred Solemnity as Analagous to those Sacrifical Feasts which had been used all the World over In this there seems to be a great difference that among the Pagans distribution was made to their Friends and Relations only whereas the Charity of Christ's Disciples was not limited but extended unto all that were necessitous though they were more especially regarded who were of the Houshold of Faith THIS kind of Charity to our Fellow-Creatures God who extendeth his Mercies to all his works hath still required of Mankind and more abundantly since he hath sent his Son to us which was the most Eminent instance of his own sincere Love and Goodness to the whole World How many Commands do we find in the New Testament to be Merciful as our Heavenly Father is Merciful to lay up our Treasures in Heaven to do Good to be ready to give to be glad to distribute to be Rich in good works and the like But at the Blessed Eucharist we are more especially concern'd to be mindful of this matter because there are more especial Considerations to excite us to it
laid down with the Twelve * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan. For they that are skilled in the Greek Language do know that none of those words which are used in the Original do strictly Signifie a Sitting nor indeed any determinate posture but note at large an Inclination of the Body And that this was a Leaning Posture we may easily gather out of St. John 13. Where 't is said that Jesus having declared that one of them should betray him Peter beckned to John who was leaning on Jesus's Bosom and lying on his breast to ask who it was For the Custom was that where three Guests were in company the Chiefest of them lay on a Pallet in the Middle the next on a Pallet behind his Neck somewhat above Cum duo essent dignior primus accubuit in lectulo suo secundus ab eo supra eum accubuit id est in lectulo juxta cervical dignioris posito Si tres essent dignissimus accubuit in medio secundus ab eo supra eum tertius infra eum id est juxta stragulas pedum ejus Hebrew Gloss quoted by Dr. Lightfoot loc laud. his Pillow and the third on a Pallet before him with his Face towards the most Honourable Person and near his Bosom And our Saviour and those two Apostles being thus placed St. Peter could easily becken to St. John by looking over the holy Jesus and our Lord could as easily answer St. John's Question without lifting up his Body which would have been somewhat necessary had he talked with St. Peter And if this be not enough Si vult dignissimus cum secundo ab eo colloqui necesse est ut se erigat à recubitione sua ita ut erectus sedeat Ibid. to shew that a leaning posture was customary among all the Jews at their Solemn Feasts I shall only add that the Hebrew Doctors do usually distinguish between sitting and Recumbency before a Table and do tell us that the Israelites Istiusmodi recumbentiam in capiendo cibo Israelita gestum maximè idoneum reputarant in epulis sacris requisitum in coena Paschali summè necessarium requisitissimum Ibid. 9. v. thought a recumbent posture very decent at an ordinary meal very requisite at all holy Banquets but at the Paschal Supper most necessary unless it was at the eating of the bitter Herbs and of the drinking of the two last Eucharistical Cups 2. Now by this that hath been spoken it doth appear that our Dissenting Brethren get nothing at all on their side for either of those Gestures which they use at the Sacrament though we should grant the Example of Christ and his Disciples at the Passover to be imitable But for the further satisfaction of such deluded people let us go on still And the first point being already cleared touching the Example of our Lord and his Retinue and the Paschal Solemnity I proceed secondly to shew how difficult it is to determine what posture the Disciples used at the Sacrament that succeeded the Passover and how very uncertain that Principle is which our Dissenting Brethren go upon whether it be a sitting or a standing Gesture which they are for and how vainly and weakly they argue from the practice of the Apostles THE Paschal Supper being ended and our Saviour being now at perfect Liberty how to employ the rest of his time he riseth from his Pallet and washeth his Disciples Feet as we find Joh. 13. for this washing was as I conceive at that time whatever reasons have been offered by some learned Men to the contrary And after the most humble Ministration in all probability it was that the Blessed Sacrament was instituted but what the exact minute was is uncertain and what the Disciples posture was at the receiving of it is uncertain also That it was a sitting posture with their Bodies erect there is not the least Colour to imagine For though variety of gestures was used See the case of kneeling part 1. at the Paschal Solemnity yet I do not find that a sitting gesture was used then at all rather it was look'd upon then as an Irregular Indecent and Scandalous posture That the Disciples communicated in the usual Table posture as they lay along upon Beds is an Opinion that is somewhat favoured by a Passage in Joh. 13. where we read that having washed his Disciples Feet Christ laid himself down the second time and after that we read of St. John's leaning by his Bosom so that since this was St. John's posture 't is reasonable to believe that 't was the posture of the rest too and then it may seem probable that they all received the Sacrament as they lay in that manner But then on the other hand all this is but bare Probability for it is uncertain what part of time it was that the Disciples were leaning again in that posture whether it was before or at or after the Administration of the New Sacrament For after the Passover-Supper our Lord spent much time in the upper Room with his Disciples some in instituting this Mystery some in giving hints to Judas and in discovering the Treachery of his Heart by degrees Some in discoursing upon the necessary Virtue of Humility some in comforting the Spirits of his sorrowful Retinue some in teaching them Love and Charity some in Prayer and some in singing an Hymn before they departed Now we cannot certainly tell what particular point of time it was yet St. John and his Fellow-Disciples lay upon their Pallets the second time and therefore it is not evident whether they communicated of the Symbols of their Master's Passion in that Recumbent posture or no. Some again are of Opinion that the Disciples received the Sacrament in a standing posture because the Jews were wont to stand when they Blessed and gave Thanks to God and they were acts of Worship which the Lord Jesus performed at the Institution of this Ordinance and therefore he might perform them perhaps after the accustomed manner but still this is only Opinion and Probability it is not certain because the Scripture gives us no account of it 't is altogether silent as to this matter and therefore we dare not we must not define positively or subscribe to the truth of it Upon the same and possibly better reasons what if some should affirm that the Disciples received in a kneeling posture I know the notion will seem to be new but yet it seems to be built upon as fair an Hypothesis as any of the former at least that they communicated in an Adoring and Worshipping manner This I am sure of that there are as substantial and certain grounds for this opinion as for any of the rest This plainly appears that divers Persons being surprised with a sudden apprehension of our Saviour's dignity of the greatness of his Power did after the accustomed
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