delicious because we dote upon mushromes and colliquintida But as Manna was given in the desart and it became pleasant when they had nothing else to eat So it is in â—he sweetnesses of Religion we cannot live by faith and rejoyce in the banquets of our Saviour unlesse our souls dwell in the wilderness that is where the pleasures and appetites of â—he world may not prepossesse our palates and debauch our reasonings And this was mysterioâ—sly spoken by the Psalmist The broad places of the wilderness shall wax fat and the hills shall be enâ—ircled with joy that is whatsoever â—s barren and desolate not full of the things and affections of the world shall be inebriated with the pleasures of Religion and rejoyce in Sacraments in faith and holy expectations But the love of mony and the love of pleasures are the intrigues and fetters to the understanding but he only is a faithful man who restrains his passions and despises the world and rectifies his love that he may believe a right and put that value upon Religion as that it become the satisfaction of our spirit and the great object of all our passionate desires pride and prejudice are the Parents of misbelief but humility and contempt of the world first bear faith upon their knees and then upon their hands SECT V. Of the proper and Specifick work of Faith in the reception of the holy Communion HEre I am to enquire into two practical questions 1. What stresse is to be put upon faith in this Mystery that is how much is every one bound to believe in the article of this Sacrament before he can be accounted competently prepared in his understanding and by his faith 2. What is the use of faith in the reception of the Blessed Sacrament and in what sense and to what purposes and with what truth it is said that in the holy Sacrament we receive Christ by faith How much every man is bound to believe of this mystery If I should follow the usual opinions I should say that to this preparatory faith it is necessary to believe all the niceties and mysteriousnesse of the blessed Sacrament Men have introduced new opinions and turned the key in this lock so often till it cannot be either opened or shut and they have unravel'd the clue so long till they have intangled it and not only reason is made blind by staring at what she never can perceive but the whole article of the Sacrament is made an objection and temptation even to faith it self and such things are taught by some Churches and some Schooles of learning which no Philosophy did ever teach no Religion ever did reveal no prophet ever preach and which no faith ever can receive I mean it in the prodigious article of Transubstantiation which I am not here to confute but to reprove upon practical considerations and to consider those things that may make us better and not strive to prevail in disputation That therefore we may know the proper offices of faith in the believing what relates to the holy Sacrament I shall describe it in several propositions 1. It cannot be the duty of faith to believe any thing against our sense what we see and taste to be bread what we see and taste and smell to be wine no faith can engage us to believe the contrary For by our senses Christianity it self and some of the greatest Articles of our belief were known by them who from that evidence conveyed them to us by their testimony and if the perception of sense were not finally to be relied upon Miracles could never be a demonstration nor any strange event prove an unknown proposition for the Miracle can never prove the Article unless our eyes or hands approve the miracle and the Divinity of Christs person and his mission and his power could never have been proved by the Resurrection but that the resurrection was certain and evident to the eyes and hands of so many witnesses Thus Christ to his Apostles proved himself to be no spirit by exposing his flesh and bones to be felt and he wrought faith in St. Thomas by his fingers ends the wounds that he saw and felt were the demonstrations of his faith and in the Primitive Church the Valentinians and Marcionites who said Christs body was phantastical were confused by no other argument but of sense For sense is the evidence of the simple and the confirmation of the wise it can confute all pretences and reprove all deceitful subtilties it turns opinion into knowledge and doubts into certainty it is the first endearment of love and the supply of all understanding from what we see without we know what to believe within and no demonstration in the world can be greater than the evidence of sense Our senses are the great arguments of vertue and vice and if it be not safe to rely upon that evidence we cannot tell what pleasure and pain is and a man that is born blind may as well have the true idea of colours as we could have of pain if our senses could not tell us certainly and all those arguments from heaven by which God prevails upon all the world as Oracles and Vrim and Thummim and still voices and loud thunders and the daughter of a voice and messages from above and Prophets on earth and lights and Angels all were nothing for faith could not come by hearing if our hearing might be illusion That therefore which all the world relies upon for their whole Religion that which to all the world is the great means and instrument of the glorification of God even our seeing of the works of God and eating his provisions and beholding his light that which is the great ministery of life and the conduit of good and evil to us we may rely upon for this article of the Sacrament what our faith relies upon in the whole she may not contradict in this Tertullian said that It is not only unreasonable but unlawful to contradict the testimony of our sense lest the same question be made of Christ himself lest it be suspected that he also might be deceived when he heard his Fathers voice from heaven That therefore which we see upon our Altars and Tables that which the Priest handles that which the Communicant does taste is bread and wine our senses tell us that it is so and therefore faith cannot be enjoined to believe it not to be so Faith gives a new light to the soul but it does not put our eyes out and what God hath given us in our nature could never be intended as a snare to Religion or to engage us to believe a lie Faith sees more in the Sacrament than the eye does and tastes more than the tongue does but nothing against it and as God hath not two wills contradictory to each other so neither hath he given us two notices and perceptions of objects whereof the one is affirmative and the other
in their age their Parents and their Priests the laws of the Church and the Religion of the Country make up the demonstration but because their faith is no stronger than to be the daughter of such arguments we find they commonly live at such a rate as if they did neither believe nor care whether it were so or no. The confidence of the article makes them not to leave off violently to pursue the interests of this world and to love and labour for the other Before this faith can enable them to resist a temptation they must derive their assent from principles of another nature and therefore because few men can dispute it with arguments invincible and demonstrative and such as are naturally apt to produce the most perfect assent it is necessary that these men of all other should believe it because it is said to come from God and rely upon it because it brings to God trust it because it is good acknowledge it certain because it is excellent that there may be an act of the will in it as well as of the understanding and as much love in it as discourse For he that only consents to an article because it is evident is indeed convinced but hath no excellency in his faith but what is natural nothing that is gracious and moral true Christian faith must have in it something of obscurity something that must be made up by duty and by obedience but it is nothing but this we must trust the evidence of God in the obscurity of the thing Gods testimony must be clear to him and the thing in all other senses not clear and then to trust the article because God hath said it must have in it an excellency which God loves and that he will reward In order to this it is highly considerable that the greatest argument to prove our Religion is the goodness and the holiness of it it is that which makes peace and friendships content and comfort which unites all relations and endears the relatives it relieves the needy and defends the widdow it ends strife and makes love endless all other arguments can be opposed and tempted by wit and malice but against the goodness of the Religion no man can speak by which it appears that the greatest argument is that which moves love intending by love to convince the understanding But then for others who can enquire better their inquiries also must be modest and humble according to the nature of the things and to the designes of God they must not disbelieve an article in Christianity which is not proved like a conclusion in Geometry they must not be witty to object and curious to enquire beyond their limit for some are so ingeniously miserable that they will never believe a proposition in Divinity if any thing can be said against it they will be credulous enough in all the affairs of their life but impenetrable by a Sermon of the Gospel they will believe the word of a man and the promise of their neighbour but a promise of Scripture signifies nothing unless it can be proved like a proposition in the Metaphysicks If Sempronius tell them a story it is sufficient if he be a just man and the narrative be probable but though Religion be taught by many excellent men who gave their lives for a testimony this shall not passe for truth till there is no objection left to stand against it The reason of these things is plain they do not love the thing their interest is against it they have no joy in Religion they are not willing and desirous that the things shall appear true When love is the principle the thing is easie to the understanding the objections are nothing the arguments are good and the Preachers are in the right Faith assents to the revelations of the Gospel not only because they are well proved but because they are excellent things not only because my reason is convinced but my reason yields upon the fairer termes because my affections are gained For if faith were an assent to an article but just so far as it is demonstrated then faith were no vertue and infidelity were no sin because in this there is no choice and no refusal but where that which is probable is also naturally indemonstrable and yet the conclusion is that in which we must rejoyce and that for which we must earnestly contend and that in the belief of which we serve God and that for which we must be ready to die It is certain that the understanding observing the credibility and the will being pleased with the excellency they produce a zeal of belief because they together make up the demonstration For a reason can be opposed by a reason and an argument by an argument but if I love my Religion nothing can take me from it unless it can pretend to be more useful and more amiable more perfective and more excellent than heaven and immortality and a kingdom and a crown of peace and all the things and all glories of the Eternal God 2. That faith which disposes to the holy Communion must have in it a fulness of confidence and relying upon God a trusting in and a real expectation of the event of all the promises of the Gospel God hath promised sufficienâ— for the things of this life to them that serve him They who have great revenues and full bags can easily trust this promise but if thou hast neither mony nor friends if the labour of thy hands and the successe of thy labour fails thee how is it then Can you then relie upon the promise What means your melancholy and your fear your frequent sighs and the calling of your self miserable and undone Can God only help with means or cannot he also make the means or help without them or see them when you see them not or is it that you fear whether he will or no He that hath promised if he be just is alwayes willing whether he be able or no and therefore if you do not doubt of his power why should you at all doubt of his willingness For if he were not able he were not Almighty if he were not willing to perform his promise then he were not just and he that suspects that hath neither faith nor love for God of all things in the world faith never distrusts the good will of God in which he most glories to communicate him self to mankind If yet your fear objects and sayes that all is well on Gods part but you have provoked him by your sins and have lost all title to the promise I can say nothing against that but that you must speedily repent and amend your fault and then all will be quickly well on your part also and your faith will have no objection and your fears will have no excuse When the glutton Apicius had spent a vast revenue in his prodigious feastings he kill'd himself for fear of starving but if Caesar had promised
The Worthy Communicant Which things the Angels desire to 〈◊〉 〈◊〉 1 Pet 1.12 The Worthy COMMUNICANT OR A Discourse of the Nature Effects and Blessings consequent to the Worthy Receiving of the LORDS SUPPER And of all the Duties required in order to a Worthy Preparation TOGETHER With the Cases of Conscience occurring in the Duty of him that Ministers and of him that Communicates To which are added Devotions fitted to every part of the Ministration BY JEREMY TAYLOR D. D. and Lord Bishop of Down and Connor LONDON Printed by T. R. for J. Martyn J. Allestry and T. Dicas and are to be sold by Thomas Basset at his Shop in St. Dunstans Church-yard in Fleetstreet 1667. To the Most ILLUSTRIOUS PRINCESS Her Highness Royal MARY Princess of Great Britain Dowager of Orange c. MADAM ALthough none of the Subjects of these Nations can in propriety of speaking be a stranger to the Royal Family from whom every single person receives the daily emanations of many Blessings yet besides this there is much in your Royal Highness by which your Princely Person is related to all amongst us that are or would be excellent For where Vertue is in her exaltation to that excellent Person all that are or would be thought vertuous do address themselves either to be directed or encouraged for example or for patronage for the similitude of affection or likeness of design and therefore Madam although it is too great a confidence in me something a stranger to make this Address to so high-born and great a Princess yet when I considered that you are the Sister of my King and the Servant of my God I know there was nothing to be expected but serenity and sweetness gentleness and goodness Royal favours and Princely graces and therefore in such fruitful showers I have no cause to fear that my fleece shall be dry when all that is round about it shall be made irriguous with your Princely influence I shall therefore humbly hope that your Royal Highness will first give me pardon and then accept this humble oblation from him who is equally your servant for your great Relations and for your great Excellencies For I remember with what pleasure I have heard it told that your Highness's Court hath been in all these late days of sorrow a Sanctuary to the afflicted a Chappel for the Religion a Refectory to them that were in need and the great Defensative of all men and all things that are excellent and therefore it is but duty that by all the acknowledgments of Religion that honour should be paid to your Royal Highness which so eminent vertues perpetually have deserved But because you have long dwelt in the more secret recesses of Religion and that for a long time your Devotion hath been eminent your obedience to the strictest rules of Religion hath been humble and diligent even up to a great example and that the service of God hath been your great Care and greatest Imployment your Name hath been dear and highly honourable amongst the Sons and Daughters of the Church of England and we no more envy to Hungary the great Name of St. Elizabeth to Scotland the glorious memory of St. Margaret to France the triumph of the piety of St. Genovese nor St. Katharine to Italy since in your Royal Person we have so great an example of our own one of the Family of Saints a Daughter to such a glorious Saint and Martyr a Sister to such a King in the arms of whose Justice and Wisdom we lie down in safety having now nothing to employ us but in holiness and comfort to serve God and in peace and mutual charity to enjoy the blessings of the Government under so great so good a King But Royal Madam I have yet some more personal ground for the confidence of this Address and because I have received the great honour of your reading and using of divers of my Books I was readily invited to hope that your Royal Highness would not reject it if one of them desired upon a special title to kiss your Princely hand and to pay thanks for the gracious reception of others of the same Cognation The stile of it is fit for Closets plain and useful the matter is of the greatest concernment a rule for the usage of the greatest solennity of Religion For as the Eucharist is by the venerable Fathers of the Church called the Queen of Mysteries so the worthy Communicating in this is the most Princely Conjugation of Graces in the whole Rosary of Christian Religion and therefore the more proportioned and fitted for the handling of so Princely a Person whom the beauty of the Body and the greatness of Birth and excellency of Religion do equally contend to represent excellent and illustrious in the eyes of all the world Madam it is necessary that you be all that to which these excellent graces and dispositions do design you and to this glorious end this Manual may if you please add some moments the effecting of which is all my design except only that it is intended and I humbly pray that it may be look'd upon as a testimony of that greatest Honour which is paid you by the hearts and voyces of all the Religious of this Church and particularly of MADAM Your Highness most humble and most devoted Servant Jeremy Dunensis The Contents of this Book THe Introduction Page 1 CHAP. I. OF the nature excellencies uses and intention of the holy Sacrament of the Lords Supper p. 10 Section 1. Of the several apprehensions of men concerning it Ibid. Sect. 2. What it is which we receive in the holy Sacrament p. 17 Sect. 3. That in the Sacrament of the Lords Supper there are represented and exhibited many great blessings upon the special account of that sacred ministry proved in General p. 33. Sect. 4. The blessings and graces of the holy Sacrament enumerated and proved particularly p. 46 Sect. 5. Practical conclusions from the preceding discourses p. 64 Sect. 6. Devotions preparatory to this mystery p. 77 CHAP. II. OF our general preparation to the worthy reception of the blessed Sacrament and the participation of the Mysteries p. 82 Section 1. Of Examination of our selves in order to the holy Communion p. 83 Sect. 2. Of the Examination of our desires p. 89 Sect. 3. Of our examination concerning remanent affections to sin p. 100 Sect. 4. Of examination of our selves in the matter of our Prayers in order to a holy Communion p. 114 Sect. 5. Of preparatory examination of our selves in some other instances p. 122 Sect. 6. Devotions to be used upon the daies of our Examination relative to that duty p. 133 CHAP. III. OF Faith as it is a necessary disposition to the blessed Sacrament p. 142 Sect. 1. Of Catechumens or unbaptized persons p. 143 Sect. 2. Of Communicating Infants p. 147 Sect. 3. Whether Innocents Fools and Mad men may be admitted to the holy Communion p. 156 Sect. 4. Of actual faith as
reason to think your selves prepared than by all the extempore piety and solemn Religion that rises at the sound of a Bell and keeps her time by the Calendar of the Church more than by the laws of God This is not so to be understood as if it were not fit that against a solemn time and against a communion day our souls should be more adorned and our lamps better dressed and our lights snuffed and our Religion more active and the habits of grace should exercise more acts But this is meant only that though the acts of virtue are not so frequent on ordinary dayes yet there must be no act of vice upon them at all and the habits of grace must be the same and the inclinations regular and the disposition ready and the desires prest and you shall better know the estate of your soul by examining how you converse with your Merchant than by considering how cautiously you converse with your Priest He that talks to a Prince will talk as wisely as he can but if you will know what the man is inquire after him in his house and how he is with all his relations For no man stands upon his Guard alwayes as he does sometimes If therefore upon examining you would understand what you are examine your self not by your cloaths but by your body not by the extraordinaries of a solemn religion but by the ordinaries of a daily conversation These are the best Signs I can tell of but they are to be made use of with the following cautions 1. Although in trying whether your resolutions are likely to hold and your affections to sin are gone you must not rely upon words but place your self in the scene and circumstances of your temptation and try whether you be likely to hold out when sin comes with all the offers of advantage yet be carefull that this examination of your own strength against temptation become not a temptation to you and this is especially to be attended to in the matter of lust and fear For the very imaginations of a lustfull object are of themselves a direct temptation and he that dresses his fancie with remembrances of this vanitie opens a door to let the sin in Murenia's little boy being afraid of the wolf at the door opened the door to see if he were gone and let the beast in and since the fancy is the proper scene of lust he that brings the temptation there brings it where it can best prevail Therefore in our examination concerning this evil and whether we be likely to stand in this war we are to examine our selves only whether we are perfectly resolved to fly and not to fight that is whether we will secure our selves by the proper arts of the spirit of prudence for if any thing can make us come neer this Devil we are lost without remedy The temptations in the matter of fear are something like it if you will examine whether you love God so well that you would dye for him inquire as well and wisely as you can but be not too particular Satisfie your self with a general answer and rest in this if you finde that the apprehension of death is not so great as the apprehension of sin if you pray against fear and heap up arguments to confirm your courage and your hope if you finde that you despise those instances of persecution that you meet with for the rest believe in God who it may be will not give strengths before you need them and therefore be satisfied with thus much that your present strength is sufficient for any present trial and when a greater comes God hath promised to give you more strength when you shall have need of more But examine your self by what is likely to fall upon you actually It may be you have cause to fear that you shall be made poor for a good conscience or imprisoned for your duty or banished for religion consider if you love God so well that you are likely to suffer that which is likely to happen to you but do not dress your examination with rare contingencies and unlikely accidents and impossible cases Do not ask your self whether you would endure the rack for God or the application of burning Basons to your eyes or the torment of a slow fire or whether you had rather go to hell than commit a sin this is too phantastick a trial and when God it may be knowing your weakness will never put you to it really do not you tempt your self by fancy and an afflictive representment Domitian was a cruel man false and bloody and to be neer him was a perpetual danger enough to try the constancy of the bravest Roman But once that he might be wanton in his cruelty he invited the chiefest of the Patricii to Supper who coming in obedience and fear enough entred into a Court all hanged with blacks and from thence were conducted into dining rooms by the Pollinctors who used to dress the bodies unto Funerals the lights of heaven we may suppose were quite shut out by the approaching night and arts of obscurity when they were in those charnel houses for so they seemed every one was placed in order a black Pillar or Coffin set by him and in it a dim taper besmeared with brimstone that it might burn faint and blew and solemn where when they had stood a while like designed sacrifices or as if the Prince were sending them on solemn Embassie to his brother the Prince of Darkness on a sudden entred so many naked Black-Moors or Children besmear'd with the horrid juice of the sepia who having danced a little in phantastick and Devils postures retired a while and then returned serving up a banquet as at solemn funerals and Wine brought to them in Urnes instead of Goblets with deepest silence now and then interrupted with fearful groans and shriekings Here the Senators who possibly could have strugled with the abstracted thoughts of death seeing it dressed in all the fearful imagerie and Ceremonies of the grave had no powers of Philosophy or Roman courage but falling into a lipothymie or deep swooning made up this pageantry of death with a representing of it unto the life This scene of sorrows was over-acted and it was a witty cruelty to kill a wise man by making him too imaginative and phantastical It is not good to break a staffe by too much trying the strength of it or to undo a mans soul by a useless and so phantastick a temptation For he that tries himself further than he hath need of is like Palaemons shepherd who fearing the foot-bridge was not strong enough to try it loaded it so long till by his unequal trial he broke that which would have born a bigger burden than he had to carry over it Some things will better suffer a long usage than an unequal trial 2. When any man hath by the former measures examined himself how his affections do stand to sin and folly
a right and a pure sacrifice but in his soul does not truly apportion his communion to his neighbour he hath sin within and by his external sacrifice does not bring God unto him neither will the oblation profit him at all unless the malice that he hath conceived within does cease but that sin will make him every day more and more a murderer In pursuance of this St. Cyril tells that the Ancient Christians were wont before the Communion to kiss each other as a Symbol of reconciled minds and forgotten injuries and in confirmation of this practice brings the preceptive words of our Lord now cited And our blessed Saviour himself adds a parallel to the first precept which gives light and explication to it When you stand praying if you have any thing against any man forgive him that your Father which is in heaven may forgive you your trespasses and so Christ taught us to pray Forgive us our trespasses as we forgive them that trespass against us Let us consider what we do and consider what we say Do we desire to be forgiven no otherwise Do not we exact every little ignorance and grow warm at every mistake And are not we angry at an unavoidable chance Would we have God do so to us and forgive us in no other manner than as we do that is turn his anger into every shape and smite us in every part Or would we have God pardon us only for little things for a rash word or an idle hour spent less severely If we do so to our Brother it is a great matter but if he reviles us to our head if he blasphemes and dishonours us if he rob us if he smite us on the face what then We rob God of his honour his Priests of their reverence his houses of their beauty his Churches of their maintenance we talk vile things of his holy Name we despise Religion we oppose his Honour and care not for his Service It is certain we do not usually forgive things of this nature to our brother what then will become of our prayer And what will be the effect of our Communion And yet it is certain there is nothing in the world easier than to forgive an injury It costs us nothing after it is once suffered and if our passions and foolish principles would give us leave to understand it the precise duty of forgiveness is a perfect negative it is a letting things alone as they are and making no more evils in the world in which already there was one too many even that which thou didst suffer And indeed that forgiveness is the best which is the most perfect negative that is in malice be children whose pretty quarrells though they be fierce as a sudden spark yet they are as innocent as the softest part of their own flesh and as soon out as that sudden spark and forgotten perfectly as their first dream and that 's true forgiveness and without this we can never pray with just and perfect confidence and expectations St. Peter gives this precept in a considerable instance Give honour unto the wife as unto the weaker vessel that your prayers be not hindred that is consider that they are weak and tender easily moved and soon disordered their understanding is less and their passions more and if it happens to be so bear their burdens comply with their innocent passions pity their infirmities supply the breaches made by their indiscretions take no notice of little inconveniences Counsel sweetly reprove tenderly strike no fires and enkindle no flames that is do all that you can for peace without peevish quarrels and little commencements of a Domestick War for if you give way to any thing of this nature it will hinder your prayers for how shall the husband and the wife pray together if they be angry at each other For without love and without peace it is to no purpose to pray The devotion of a man that is not in actual peace and kindness with his wife is like a hot dead coal it will burn his fingers that touches it but it is wholly useless but he that lives in peace with her in love and prudent conduct his devotion is a flaming fire it kindles all that is round about it it warms and shines it is beauteous in it self and it is useful to others it is fit for the house and fit for the Altar it will set the Incense on smoaking and put the sacrifice on fire And so it is in every instance of society and conversation but I instanced in this the rather because charity at home and a peaceable society in a Family is the first of all publick unions When Philip of Macedon perswaded the Greek Embassadors that they should invite their Cities to peace and concord Demaratus of Corinth began to laugh at him for his counsel and thought it a thing ridiculous for him to speak of peace among the Greek Republicks who was alwaies wrangling at home with his wise Olympias But as to the present matter The fourth Council of Carthage refused to accept the oblations of quarrelling and angry persons it is like that of the High Priests in the case of Judas his restitution of the money they would not put it into the Treasury because it was the price of blood Now because our blessed Master in his Law hath handled all great angers and uncharitableness under the title of murder The Church thought it reasonable not to receive the offerings that is to reject from the Communion all those persons that were in mutual feuds enmities and fierce angers I wonder saith St. Cyprian what peace they can look for that are at war with their brethren These men may be compelled by the injunction of sâ—vere fastings to be reconciled said Fabianus the Martyr And in the decree of P. Victor it was expressely commanded that they should be driven from the communion of all faithful people who are not in peace and have no charity to all their Brethren This decree was renewed and earnestly pressed in the Council of Agatho They that will not by the grace of God working within them lay aside the hatâ—ed and long suits and dissentions first let them be reproved by the Priests of the City But if they will not at their reproof lay aside their enmities let them by a most just excommumunication be driven from the Congregations of the Church Which Decree the Church of England hath inserted into the second Rubrick before her office of Communion of which I shall afterwards give account But for the present we may consider that it is infinitely reasonable that he that needs and comes for a great pardon should not stick at the giving of a little and he that desires to be like God and comes to be united to him should do like him that is rejoyce in remitting offences rather than in punishing them In this as in all other things we
a capacity of doing this action For it is not Lent nor the Epiphany which makes us worthy to approach to the Son of God But the sincerity and purity of the soul with this come at any time but without this never In fine it is the general doctrine of the holy Fathers and the publick practice of the Primitive Church that no impenitent person should come to these divine Mysteries and they that are truly penitent should practice deep humility and undergo many humiliatioÌ„ns and live in a state of repentance till by little and little they have recover'd the holinesse they had lost and must for a long time live upon the word of God before they approach to the holy Table to be nourished by his body For so should every prodigal child cry unto his Lord Drive me not O Lord out of thy doors lest the enemy espying a wanderer and a vagabond take me for a slave I do not yet desire to approach to thy holy Table thy mystical and terrible Table for I have not confidence with my impure eyes to behold the holy of holies Only suffer me to enter into thy Church amongst the Catechumens that by beholding what is there celebrated I may by little and little enter again into the participation of them to the end that the Divine Waters of thy Word running upon me may purifie my ears from the impressions which have been made upon them by ungodly songs and from the filthinesse they have left behind and seeing how the righteous people partake by a holy violence of thy precious jewels I may conceive a burning desire to have hands worthy to receive the same excellencies I end this collection of the ancient Doctrine of the Church with recitation of the words of Gennadius I perswade and exhort Christians to receive the Communion every Lords day but so that if their mind be free from all affection of sinning For he who still hath will or desires of sin he is burdened and not purified by receiving the Eucharist And therefore although he be bitten or griev'd with sin let him for the future renounce all will to sin and before he communicate let him satisfie with prayers and tears and being confident of the mercy of our Lord who uses to pardon sins upon a pious confession let him come to the Eucharist without doubting But this I say of him who is not pressed with capital and deadly sins for such a person if he will not receive the Eucharist to judgment and condemnation let him make amends by publick penance and being reconcil'd by the Bishop or Priest let him communicate I doubt not also but such grievous sins may be extinguish'd by private satisfactions but this must be done by changing the course of his life by a professed study of Religion by a daily and perpetual mourning or contrition that through the mercy of God he may do things contrary to these whereof he does repent and then humbly and suppliant let him every Lords day communicate to the end of his life This advice of Gennadius declares the sentiment of the Church that none must communicate till they have worthily repented and in the way of piety and contrition made amends for their faults as well as they may and have put themselves into a state of vertue contrary to their state of sin that is have made progression in the reformation of their lives that they are really changed and become new men not in purpose only but actually and in the commencement of holy habits And therefore it is remarkable that he advises that these persons who do not stand in the place of publick penitents should upon the commission of grievous faults enter into Religion he means into solitude and retirement and renunciation of the world that by attending wholy to the severities and purities of a religious life they may by such strictnesses and constant piety be fitted for the communion Now whatever ends besides this the Divine Providence might have yet it is not to be neglected that when the ancient discipline of the Church of penances and satisfactions was gone into desuetude the Spirit of Religion entred more fully into the world and many religious orders and houses were instituted that at least there the world might practise that severity in private which the change of affairs in the face of the Church had taken from the publick ministeries Penance went from the Churches into desarts and into Monasteries but when these were corrupted and the manners of men were worse corrupted it is hard to say whither it is gone now It may be yet done in private and under the hand of a spiritual guide or by the spirit of penance in the heart of a good man and by the conduct of a wise counsellor but besides that the manners of men are corrupted the doctrines also are made so easie and the Communion given to sects and opinions or indifferently to all that it is very rare to see them who have sinn'd grievously repent worthily who therefore can never be worthy communicants for no impenitents can partake of Christ who as S. Hierom cals him is the prince of penance and the head of them who by repentance come unto salvation But this was his advice to them that commit grievous sins such which lay the conscience wast and whose every single action destroyes our being in the state of grace But as for them whose sins are but those of dayly incursion and of infirmity or imperfection such which a great diligence and a perpetual watchfulness might have prevented but an ordinary care would not these must be protested against they must not joyn with our consent our will must be against them and they must be confess'd and deplor'd and prayed against before we may communicate This is the sense of the Church of God Having established this great general measure of preparation it will not be very difficult to answer that great question often disputed amongst spiritual persons viz. Question I. Whether is it better to communicate seldom or frequently To this I answer That it is without peradventure very much better to receive it every day than every week and better every week then every month Christiani omni die carnes agni comedunt said Origen Christians every day eat of the flesh of the sacrificed lamb And St. Basil expresly affirms that to communicate every day and to partake of the body and blood of Christ is excellent and very profitable Christ himself having manifâ—stly said it he that eats my flesh and drinks my blood hath life eternal For if the Sacrament does no benefit to souls and produces no blessings then a man can institute a Sacrament for he may appoint any thing that shall be good for nothing But if it be an instrument in the hand of God to procure blessings to us and spiritual emolument if it be a means of union with Christ who would not willingly
who did not communicate should be driven from the Churches And Palladius tells that when St. Macarius had by his prayers cured a poor miserable woman that was bewitched and fancied her self to be a horse he advised her Never to depart from the Church of God or to abstain from the Communion of the Sacraments of Christ. For this misfortune hath prâ—vailed upon you because for these five weeks you have not communicated Now this was but a relative crime and because their custome was such which is alwaies to be understood according to their acknowledged measures viz. that only pious persons were to be meant and required in that expectation this will not conclude that of it self and abstracting from the scandal it was in all cases unlawful to recede from the mysteries at sometimes â—or sometimes a man may be called off by the necessities of his calling or the duties of charity or piety A General of an Army a Prince a Privy Counsellor a Judge a Merchant may be very fit to communicate even then when they cannot or it may be ought not to stay But if he can stay and be a good man and rightly disposed by the habits of a good life he ought to stay and communicate and so much the rather if it be in any degree scandalous to go away The reason is because if he be a good man he can no more be surprised by an unexpected Communion than by a sudden death which although it may find him in better circumstances yet can never find him Unprovided But in this case St. Austins moderate determination of the case is very useful Let every one do as he is perswaded in his mind for a man may with a laudable fear and reverence abstain if he shall be perswaded that he ought not to communicate unless besides his habitual grace he hath kindled the fires of an actual devotion and preparation special and so much the rather because he may communicate very frequently and to great purposes and degrees of a spiritual life though he omit that single opportunity in which he is surpris'd and though it be very useful for a good man to communicate often yet it is not necessary that he communicate alwaies only let every pious soul consider that it is argument of the Divine love to us that these fountains are alwaies open that the Angel frequently moves these waters and that Christ saies to every prepared heart as to the multitudes that followed him into the wilderness I will not send them away fasting lest they faint in the way And if â—hrist be ever ready offering his holy body and bloud it were very fit we should entertain him for he never comes but he brings a blessing Question III. But how often is it advisable that a good man should Communicate Once in a year or thrice or every month or every fortnigbt every sunday or every day This question hath troubled very many but to little purpose For it is all one as if it were asked How often should a healthful man eat or he that hath infirmities take Physick And if any man should say that a good man should do well to pray three times a day he said true and yet it were better to pray five times and better yet to pray seven times but if he does yet he must leave spaces for other duties But his best measures for publick and solemn prayer is the custom of the Church in which he lives and for private he can take no measures but his own needs and his own leisure and his own desires and the examples of the best and devoutest persons in the same circumstances And so it is in the frequenting the holy Communion The laws of the Church must be his least measure The custome of the Church may be his usual measure But if he be a devout person the spirit of devotion will be his certain measure and although that will consult with prudence and reasonable opportunities yet it consults with nothing else but communicates by its own heights and degrees of excellency St. Hierom advises Eustochium a noble Virgin and other religious persons to communicate twice every month some did every Sunday and this was so general a custome in the Ancient Church that the Sunday was called The day of bread as we find in St. Chrysostome and in consonancy to this the Church of England commands that the Priests resident in Collegiate or Cathedral Churches should do so and they whose work and daily imployment is to Minister to religion cannot in such circumstances pretend a reasonable excuse to the contrary But I desire these things may be observed 1. That when the Fathers make a question concerning a frequent Communion they do not dispute whether it be adviseable that good people should communicate every month or every fortnight or whether the more devout and less imploy'd may communicate every week for of this they make no question but whether every days Communion be fit to be advised that they question and I find that as they are not earnest in that so they indefinitely give answer that a frequent Communion is not to be neglected at any hand if persons be worthily prepared 2. The frequency of Communion is to be estimated by the measures of devout people in every Church respectively And although in the Apostolical Ages they who Communicated but once a fortnight were not esteemed to do it frequently yet now they who communicate every month and upon the great Festivals of the year besides and upon other solemn or contingent occasions and at marriages and at visitations of the sick may be said to communicate frequently in such Churches where the Laws enjoyn but three or four times every year as in the Church of England and the Lutheran Churches But this way of estimating the frequency of Communion is only when the causes of inquiry are for the avoiding of scandal or the preventing of scruples but else the inward hunger and thirst and the spirit of devotion married to opportunity can give the truest measures 3. They that communicate frequently if they do it worthily are charitable and spiritual persons and therefore cannot judge or undervalue others that do not For no man knows concerning others by what secret principles and imperfect propositions they are guided For although these measures we meet with in Antiquity are very reasonable yet few do know them and all of them do not rely upon them and their own customs or the private word of their own guides or their fears or the usages of the Church in which they live or some leading example or some secret impediment which ought not but is thought sufficient any of these or many other things may retard even good persons from such a frequency as may please others and that which one calls opportunity others do not but however no man ought to be prejudiced in the opinion of others For besides all this now reckoned The
in Governments publick or in the private conduct of souls to whom I earnestly and humbly recommend it and I add this only that when the Ancient Churches did absolve and communicate dying penitents though but newly return'd from sin they did it de benè esse or with a hope it might do some good and because they thought it a case of necessity and because there was no time left to do better but when they did as well as they could they could not tell what God would do and though the Church did well it may be it was very ill with the souls departed But because that is left to God it is certain some things were done upon pious confidence and venture for which there was no promise in the Gospel That which the Church is to take care of is that all her children be sufficiently taught what are the just measures of preparation and worthy disposition to these Divine mysteries and that she admits none of whom she can tell that they are not worthy such as are notorious adulterers homicides incestuous perjurers habitually peevish to evil effects and permanently angry for this I find reckoned amongst the Primitive Catalogues of persons to be excluded from the Communion rapines theft sacriledge false witness pride covetousness and envy It would be hard to reduce this rule to practice in all these instances unless it be by consent and voluntary submission of penitent persons But that which I remark is this that Proud persons and the Covetous the Envious and the Angry were esteemed fit to be excommunicate that is infinitely unfit to be admitted to the blessed Sacrament and that by the rules of their discipline they were to do many actions of publick and severe penance and mortifications before they would admit them Now then the case is this They did esteem more things to be requir'd to the integrity of repentance and God not to be so soon reconcil'd and the Devil not soon dispossess'd and mens resolutions not so fit to be trusted and more to be required to pardon than confession and the pronouncing absolution all this otherwise than we do and therefore so long as they did conduct repentances they requir'd it as it should be being sure that no repentance that was joyned with hope and charity could be too much but it might quickly be too little and therefore although the Church may take as little as she please for a testimonial of repentance and suppose the rest is right though it be not signified yet when she either in publick or in private is to manage repentances she must use no measure but that which will procure pardon and extinguish both the guilt and dominion of sin The first may be of some use in government but of little avail to souls and to their eternal interest therefore in the first she may use her liberty and give her self measures in the latter she hath no other but what are given her by the nature of repentance and its efficacy and order to pardon and the designs of God for the reformation of our souls and the extermination of sin SECT VI. Whether may every Minister of the Church and Curate of Souls reject impenitent persons or any criminals from the holy Sacrament until themselves be satisfied of their repentance and amends SEparation of sinners from the Blessed Sacrament was either done upon confession and voluntary submission of the penitent or by publick conviction and notoreity Every Minister of religion can do the first for he that submits to my judgment does choose my sentence and if he makes me Judge he is become my subject in a voluntary Government and therefore I am to judge for him when it is fit that he should communicate only if when he hath made me Judge he refuses to obey my counsel he hath dissolved my Government and therefore will receive no further benefit by me * But concerning the latter of these a separation upon publick conviction or notoreity that requires an authority that is not precarious and changeable Now this is done two waies either by authority forbidding or by authority restraining and compelling that is by the word of our proper ministry disswading him that is unworthy from coming and threatning him with Divine judgments if he does come or else rejecting of him in case that he fears not those threatnings but persists in his desires of having it Now of the first of these every Minister of the Word and Sacraments is a competent Minister for all that minister to souls are to tell them of their dangers and by all the effects of their office to present them pure and spotless unto God the Seers must take care that the people may see lest by their blindness they fall into the bottomless pit And when the Curates of souls have declared the will of God in this instance and denounced his judgments to unworthy Communicants and told to all that present themselves who are worthy and who are not they have delivered their own souls all that remains is that every person take care concerning his own affairs For the second viz denying to minister to Criminals though demanding it with importunity that is an act of prudence and caution in some cases and of authority in others When it is matter of caution it is not a punishment but a medicine according to those excellent words of S. Cyprian To be cast out viz. for a time from the Communion is a remedy and a degree towards the recovery of our spiritual health and because it is no more it cannot be pretended to be any mans right to do it but it may be in his duty when he can but therefore this must depend upon the consent of the penitent For a Physician must not in despite of a man cut off his leg to save his life the sick man may choose whether he shall or no. But sometimes it is an act of authority as when the people have consented to such a discipline or when the secular arm by assisting the Ecclesiastical hath given to it a power of mixt jurisdiction that is when the spiritual power of paternal regiment which Christ hath given to his Ministers the supreme Curates is made operative upon the persons and external societies of men Now of this power the Bishops are the prime and immediate subjects partly under Christ and partly under Kings and of this power inferiour Ministers are capable by delegation but no otherwise they being but Deputies and Vicars in the cure of souls under their superiours from whom they have received their order and their charge And thus I suppose we are to understand the Rubrick before our Communion office which warrants â—he Curate not to suffer open and notorious evil livers by whom the Congregation is offended and those between whom he perceiveth malice and hatred to reign to be partakers of the Lords Table In the first the case is of notorious Criminals and is to be
uâ—certain evils none at all or very excusable And â—herefore it was to very great purpose that thâ— Apostâ—e gave command that eveâ—y man should examine himsâ—lf and so let him eaâ— that is let it be done as it may be done thorowly lâ—t him do it whose case it is and who is most concerned that it be done well let it be done so that it may not be allayed and lessened by the judgment of charity and therefore let a man do it himself For when the Curate comes to do it he cannot do it well unless he do it with mercy for he must make abatements which the sinners case does not often need in order to his reconciliation and returns to God where severity is much better than gentle sentences But the Minister of Religion must receive in some cases such persons who ought not to come and who should abstain when themselves give righteous judgment upon themselves For if it be lawful for Christian people to communicate with evil persons it is lawful for Christian Priests to minister it it being commanded to the people in some cases to withdraw themselves from a Brother that walks inordinately but no where commanded that a Minister of Religion shall refuse to give it to him that requires it and is within the Communion of the Church and is not yet as an heathen and a publican and it is evident that in the Churches of Corinth the Communion was given to persons who for unworthiness fell under the divine anger and yet no man was reprov'd but the unworthy Communicants and themselves only commanded to take care of it For he that says the people may not communicate with wicked persons falls into the errour of the Donatists which St. Austin and others have infinitely confuted but he that says the people may ought not to deny but that the Priest may and if he may communicate with him it cannot be denied but he may minister to him But this was the case of the Sons of Israel who did eat Manna and drank of the rock and yet that rock was Christ and that Manna was also his Sacrament and yet with many of these God was angry and they fell in the wildernesse And if Baptism was given as soon as ever men were converted in the very day of their change and that by the Apostles themselves and yet the same Christ is there consigned and exhibited we may remember that in Scripture we find no difference in the two Sacraments as to this particular But in this there needs not much to be said they that think things can be otherwise and have tried have declar'd to all the world by the event of things that although the guides of souls may by wise and seasonable discourses persuade and prevail with some few persons yet no man can reform the world and if all were rejected whose life does not please the Curate some will not care and will let it quite alone and others that do care will never the more be mended but turn hypocrites and they are the worst of men but most readily communicated Some other evils do also follow and when we have reckoned schisms partialities reproaches animosities and immortal hatreds between Priest and People we have not reckon'd the one half 6. When to separate Criminals can be prudent and useful and is orderly limited and legal it ought not to be omitted upon any consideration because it is the sinews and whole strength of Ecclesiastical discipline and is a most charitable ministery to souls and brings great regard to the holy Sacrament and produces reverence in the Communicants and is a deletery to sin and was the perpetual practice of the best Ages of the Church and was blest with an excellent corresponding piety in their Congregations upon which account and of other consideraons S. Cyprian S. Basil S. Chrysostom and divers others call upon Prelates and people to exercise and undergo respectively this Ecclesiastical discipline But this hath in it some variety 1. For if the person be a notorious a great and incorrigible Criminal refusing to hear the Church proceeding against him upon complaint confession or notoreity and consequently to be esteem'd as a Heathen and a Publican then comes in the Apostolical rules with such a one not to eat and withdraw from such a one for there is no accord between Christ and Belial between a Christian and a Heathen or an Unbeliever that is one who is thrust into the place and condition of an Infidel and give nâ—t thâ—t which is holy unto Dogs 2. But if he be within the Communion of the Church and yet a Criminal not delated not convict not legally condemned and yet privately known to be such or publickly suspected and scandalous the Minister of Religion must separate him by the word of his ministry and tell him his danger and use all the means he can to bring him to repentance and amends before he admits him if the Minister of Religion omits this duty he fals undâ—r the curse threatned by God in the Prophet If he does not warn him if he does not speak to the wicked to give him warning to save his life his blood shall be upon him 3. If there be a regular jurisdiction established and this spiritual authority be backed with the secular it must be used according to the measures of its establishment and for the good of the Church in general and of the sinner in particular that is although the person be not as a heathen and excommunicate by the Churches sentence yet he must be rejected for a time and thrust into repentance and measures of satisfaction and as he must not refuse so must not the Minister of the Sacrament otherwise admit him and in this sense it was that S. Chrysostom said he would rather lose his life than admit unworthy men to the Lords Table 7. But because piety hath suffer'd shipwrack and all discipline hâ—th been lost in tâ—e storm and good manneâ—s have been thrown over board the best remedy in the world that yet remains and is in use amongst the most pâ—ous sons and daughters of the Church is that they would conduct their repentance by the continual advices and ministery of a spiritual guide for by this alone or principally was the primitive piety aâ—d repentances advanced to the excellency which we often admire but seldom imitate and the event will be that besides we shall be guided in the wayes of holiness in general we shall be at peace as to the times and manner of receiving the holy Sacrament our penitential abstentions and seasonâ—ble returns and we shâ—ll not so frequently feel the effects of the Divine anger upon our persons as a reproach of our folly aâ—d the punishment of our unworthy receiving the Divine mysteries And this was earnestly advised and pressed upon their people by the holy Fathers who had as great experience in their conduct as
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
do thou relieve him and never communicate but be sure to give thy alms for one part of thy offering St. Cyprian does with some vehemency upbraid some wealthy persons in his time who came to the celebration of the Lords Supper and neglected the Corban or the ministring to the Saints Remember that by mercy to the poor the sentence of dooms-day shall be declared because what we do to them we do to Christ and who would not relieve Christ who hath made himself poor to make us rich And what time is so seasonable to feed the members of Christ as that when he gives his body to feed us and that when his members are met together to confess to celebrate to remember and to be joyned to their head and to one another In short The Church alwaies hath used at that time to be liberal to her poor and that being so seasonable and blessed an opportunity and of it self also a proper act of worship and sacrifice of religion and homage of thankfulness and charity it ought not to be omitted and it can have no measure but that of your love and of your power and the other accidents of your life and your religion 12. As soon as ever you have taken the holy Elements into your mouth and stomach remember that you have taken Christ into you after a manner indeed which you do not understand but to all purposes of blessing and holiness if you have taken him at all And now consider that he who hath given you his Son with him will give you all things else therefore represent to God through Jesus Christ all your needs and the needs of your relatives signifie to him the condition of your soul complain of your infirmities pray for help against your enemies tell him of your griefs represent your fears your hopes and your desires But it is also the great sacrifice of the world which you have then assisted in and represented and now you being joyned to Christ are admitted to intercede for others even for all mankind in all necessities and in all capacities pray therefore for all for whom Christ dâ—ed especially for all that communicate that day for all that desire it that their prayers and yours being united to the intercession of your Lord may be holy and prevail 13. After you have given thanks and finished your private and the publick devotions go home but do not presently forget the solemnity and sink from the sublimity of devotion and mystery into a secular conversation like a falling star from brightness into dirt The Ethiopians would not spit that day they had communicated thinking they might dâ—shonour the Sacrament if before the consumption of the Symbols they should spit but although they meant reverence yet they express'd it ill It was better which is reported of St. Margaret a daughter of the King of Hungary that the day before she was to communicate she fasted with bread and water and after the Communion she retired her self till the evening spending the day in meditations prayers and thanksgiving and at night she eat her meal Her imployment was very well sitted to the day but for her meal it is all one when she eat it so that by eating or abstaining she did advantage to her spiritual imployment But they that as soon as the office is finished part wiâ—h Christ and carry their mind away to other interests have a suspicious indifferency to the things of God They have brought their Lord into the house and themselves slip out at the back-door Otherwise does the Spouse entertain her beloved Lord I found him whom my soul loveth I held him and would not let him go He that considers the advantages of prayer which every faithful soul hath upon a Communion day will not easily let them slâ—p but tell all his said stories to his Lord and make all his wants known and as Jacob to the Aâ—gel will not let him go till he hath given a blessing Upon a Communion-day Christ who is the beloved of the soul is gone to rest and every secular imployment that is not necessary and part of duty and every earthly thought does waken our Beloved before he please let us take heed of that 14. But what we do by devotion and solemn religion that day we must do every day by the material practice of vertues we must verifie all our holy vows and promises we must keep our hearts curiously restrain our passions powerfully every day proceed in the mortification of our angers and desires in the love of God and of our neighâ—â—urs and in the patient toleration of all injuries which men offer and all the evil by which God will try us Let not drunkenness enter or evil words go forth of that mouth through which our Lord himself hath passed The Heathens used to be drunk at their Sacrifices but by this sacrifice Eucharistical it is intended we should be filled with the Spirit If we have communicated worthily we have given our selves to Christ we have given him all our liberty and our life our bodies and our souls our actions and our passions our affections and our faculties what we are and what we have and in exchange have received him and we may say with St. Paul I live but not I But Christ liveth in me So that we must live no more unto the world but unto God and having fed upon Manna let us not long to return to Aegypt to feed on Garlick For as when men have drank wine largely the mind is free and the heart at liberty from care so when we have drank â—he bloud of Christ the cup of our salvation the chains of the old man are untied and we must forget our secular conversation So St. Cyprian But the same precept is better given by Saint Paul But the love of Christ constraineth uâ— becuase we thus judge that he died for all that thâ—y which live should not henceforth live unto themselves but unto him which died for them and rose again Therefore if any man be in Christ he is a new creature old things are past away bâ—hold all things are become new He that hath communicated and does not afterwards live by the measures of that daies duty hath but acted a scene of Religion but himself shall dearly pay the pâ—ice of the pompous and solemn hypocrisie Remember that he is sick who is not the better for the bread he eats and if thou dost not by the aids of Christ whom thou hast received subdue thy passion and thy sin thou hast eaten the bread of idleness for so saith St Hierom does every one who when he hath taken of the Sacrificâ— of the Lords body does not persevere in good works imitating that in deed which he hath celebrated in mystery Let us take heed for the Angels are present in these mysteries to wait upon their Lord and ours and it is a matter of great caution
thy mysteries and communicate to me thy gifts and love me with that love thou bearest to the Sons of thy house Thou hast given me thy Son with him give me all things else which are needful to my body and soul in order to thy glory and my salvation through Jesus Christ our Lord. III. An act of Love and Eucharist to be added if there be time and opportunity O Lord Jesu Christ Fountain of true and holy love nothing is greater than thy love nothing is sweeter nothing more holy Thy love troubles none but is entertained by all that feel it with joy and exultation and it is still more desired and is ever more desirable Thy love O dearest Jesu gives liberty drives away fear feels no labour but suffers all it eases the weary and strengthens the weak it comforts them that mourn and feeds the hungry Thou art the beginning and the end of thy own love that thou mayest take occasion to do us good and by the methods of grace to bring us to glory Thou givest occasion and createst good things and producest affections and stirrest up the appetite and dost satisfie all holy desires Thou hast made me and fed me and blessed me and preserved me and sanctified me that I might love thee and thou would'st have me to love thee that thou mayest love me for ever O give me a love to thee that I may love thee as well as ever any of thy servants loved thee according to that love which thou by the Sacrament of love workest in thy secret ones Abraham excelled in faith Job in patience Isaac in fidelity Jacob in simplicity Joseph in chastity David in religion Josiah in zeal and Manasses in repentance but as yet thou hadst not communicated the Sacrament of love that grace was reserved till thou thy self shouldst converse with man and teach him love Thou hast put upon our hearts the sweetest and easiest yoke of love to enable us to bear the burden of man and the burden of the Lord give unto thy servant such a love that whatsoever in thy service may happen contrary to flesh and bloud I may not feel it that when I labour I may not be weary when I am despised I may not regard it that adversity may be tolerable and humility be my sanctuary and mortification of my passions the exercise of my daies and the service of my God the joy of my soul that loss to me may be gain so I win Christ and death it self the entrance of an eternal life when I may live with the Beloved the joy of my soul the light of my eyes My God and all things the blessed Saviour of the world my sweetest Redeemer Jesus Amen An Eucharistical Hymn taken from the Prophecies of the Old Testament relating to the blessed Sacrament Praise ye the Lord I will praise the Lord with my whole heart in the Assembly of the upright and in the Congregation He hath made his wonderful works to be remembred 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 His bread shall be fat and he shall yield royal dainties Binding his Foal unto the vine and his Asses colt unto the choice vine he washed his garment in wine and his cloaths in the bloud of grapes In this mountain shall the Lord of Hosts make unto all people a feast of fat things a feast of wine on the lees He will swallow up death in victory and the Lord God will wipe away tears from off all faces and the rebuke of his people shall he take away from off all the earth for the Lord hath spoken it And the Lord their God shall save them as the flock of his people for how great is his goodness and how great is his beauty Corn shall make the young men chearful and new wine the virgins The Lord whom ye seek shall suddenly come to his Temple even the messenger of the Covenant whom ye delight in He shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness O Israel return unto the Lord thy God for thou hast fallen by thine iniquity Take with you words and turn to the Lord saying Take away all iniquity and receive us graciously so will we render the calves of our lips for in thee the Fatherless findeth mercy The Lord hath said I will heal their backslidings I will love them freely for mine anger is turned away They that dwell under his shadow shall return they shall revive as the corn and blossom as the Vine the memorial thereof shall be as the wine of Lebanon The poor shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever for he hath placed peace in our borders and fed us with the flower of wheat For from the rising of the Sun even unto the going down of the same the Name of the Lord shall be great among the Gentiles and in every place Incense shall be offered unto his Name and a pure offering for his Name shall be great among all Nations Who so is wise he shall understand these thiâ—gs and the prudent shall know them for the waies of the Lord are right and the just shall walk in them but the transgressors shall fall therein Glory be to the Father c. A Prayer to be said after the Communion in behalf of our souls and all Christian people 1. O most merciful and gracious God Father of our Lord Jesus Christ the Lord of glory thou art the great lover of souls and thou hast given thy holy Son to die for our salvation to redeem us from sin to destroy the work of the Devil and to present a Church to thee pure and spotless and undefiled relying upon thy goodness trusting in thy promises and having received my dearest Lord into my soul I humbly represent to thy divine Majesty the glorious sacrifice which our dearest Jesus made of himself upon the Cross and by a never ceasing intercession now exhibites to thee in heaven in the office of an eternal Priesthood in behalf of all that have communicated this day in the Divine Mysteries in all the Congregations of the Christian world and in behalf of all them that desire to communicate and are hindred by sickness or necessity by fear or scruple by censures Ecclesiastical or the sentence of their own consciences 2. Give unto me O God and unto them a portion of all the good prayers which are made in heaven and earth the intercession of our Lord and the supplications of all thy servants and unite us in the bands of the common faith and a holy charity that no interests or partialities no sects or opinions may keep us any longer in darkness and division 3. Give thy blessing to all Christian Kings and Princes all Republicks and Christian Governments grant to them the