A05817:828
The Practice of Piety
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
A05817:828
The practise of piety directing a Christian how to walk that he may please God.The practise of pietie directing a Christian how to walke that he may please God.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1 To keep Christians in a continual aremembrance ⟨p. 685⟩of that propitiatory sacrifice, 2which Christ once for all offered by his death upon the cross to reconcile us unto GOD. Do this (saith Christ) in remembrance of me. And (saith the Apostle) As oft as ye shall eat this bread, 3and drink this cup, ye do show the Lords death, till he come. And he saith, that (by this Sacrament, and the preaching of the word) Jesus Christ was so evidently set forth before the eyes of the Galatians as if he had been crucified among them. For the whole action representeth Christs death: the breaking of the bread blessed, the crucifying of his blessed body, and the pouring forth of the sanctified wine, the shedding of his holy ⟨p. 686⟩blood. Christ was once in himself really offered:4 but as oft as this Sacrament is celebrated: so oft is he spiritually offered by the faithful.
1 To keepe Christians in a continuall aremembrance ⟨p. 685⟩of that propitiatory sacrifice, 2which Christ once for all offered by his death vpon the crosse to reconcile vs vnto GOD. Doe this (saith Christ) in remembrance of me. And (saith the Apostle) As oft as yee shall eat this bread, 3and drinke this cup, yee doe shew the Lords death, till hee come. And he saith, that (by this Sacrament, and the preaching of the word) Iesus Christ was so euidently set forth before the eies of the Galathians as if he had beene crucified among them. For the whole action representeth Christs death: the breaking of the bread blessed, the crucifying of his blessed body, and the pouring forth of the sanctified wine, the shedding of his holy ⟨p. 686⟩bloud. Christ was once in himselfe really offered:4 but as oft as this Sacrament is celebrated: so oft is hee spiritually offered by the faithful.
Hence the Lords Supper is called a propitiatory sacrifice, not properly and really, but *figuratively, because it is a memorial of that propitiatory Sacrifice, which Christ offered upon the Cross. And to distinguish it from that real sacrifice, the Fathers call it the aunbloody Sacrifice. It is also called the Eucharist, because that the Church in this action offereth unto God the sacrifice of praise and thanksgiving for her redemption, effected by the true and only expiatory sacrifice of Christ ⟨p. 687⟩upon the Cross. If the sight of Moab's King, 3sacrificing on his walls his own son to move his gods to rescue his life, 2 King. 3.27. moved the assailing Kings to such pity, that they ceased their assault, and raised their siege; how should the spiritual sight of God the Father, sacrificing on the Cross his only begotten son, to save thy soul, move thee to love God thy Redeemer: and to leave sin that could not in justice be expiated by any meaner ransom?
Hence the Lords Supper is called a propitiatorie sacrifice, not preperly and really, but *figuratiuely, because it is a memoriall of that propitiatory Sacrifice, which Christ offered vpon the Crosse. And to distinguish it from that reall sacrifice, the Fathers call it the avnbloudy Sacrifice. It is also called the Eucharist, because that the Church in this action offereth vnto God the sacrifice of praise and thankesgiuing for her redemption, effected by the true and onely expiatory sacrifice of Christ ⟨p. 687⟩
2 To confirm our faith, for God by this Sacrament doth signify and seal unto us from heaven, that according ⟨p. 688⟩to the promise and new covenant which he hath made in Christ, he will truly receive into his grace and mercy all penitent believers who duly receive this holy Sacrament: and that for the merits of the death and passion of Christ, he will as verily forgive them all their sins: as they are made partakers of this Sacrament. In this respect the holy Sacrament is called, the seal of the new Covenant and remission of sins. 1In our greatest doubts, we may therefore, receiving this Sacrament, undoubtedly say with Samsons mother, If the Lord would kill us, 2he would not have received a burnt offering and a meat-offering at our hands, neither would he have ⟨p. 665⟩showed all these things, nor would at this time have told us such things as these.
2 To confirme our faith, for God by this Sacrament doth signifie and seale vnto vs from heauen, that according ⟨p. 688⟩to the promise and new couenant which he hath made in Christ, he will truely receiue into his grace and mercy all penitent beleeuers who duely receiue this holy Sacrament: and that for the merits of the death and passion of Christ, hee will as verily forgiue them all their sinnes: as they are made partakers of this Sacrament. In this respect the holy Sacrament is called, the seale of the new Couenant and remission of sins. 1In our greatest doubts, wee may therefore, receiuing this Sacrament, vndoubtedly say with Sampsons mother, If the Lord would kill vs, 2hee would not haue receiued a burnt offering and a meat-offering at our hands, neither would he haue ⟨p. 665⟩
3 To be a pledge and symbol of the most near & effectual communion which Christians have with Christ. The cup of blessing which we bless, 1is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? that is, a most effectual sign and pledge of our Communion with Christ. 2This union is called, abiding in us; joining to the Lord; dwelling in our hearts: and set forth in the holy Scriptures, by divers Similes. First of the Vine and branches, Secondly, ⟨p. 690⟩of the head and body. Thirdly,3 of the foundation and building. Fourthly, of one Loaf confected of many grains. Fifthly, of the matrimonial union twixt man and wife, and such like. And it is threefold betwixt Christ and Christians. The first is natural, betwixt our humane nature, and Christs divine nature in the person of the word. The second is mystical, betwixt our persons absent from the Lord, and the person of Christ God and Man, into one mystical body. The third is celestial, betwixt our persons present with the Lord, and the person of Christ in a body glorified; these three conjunctions depend each upon other. ⟨p. 691⟩For had not our nature been first hypostatically united to the nature of GOD in the second person; we could never have been united to Christ in a mystical body. And if we be not in this life (though absent) united to Christ by a mystical union; we shall never have communion of glory with him in his heavenly presence. The mystical communion (chiefly here meant) is wrought betwixt Christ and us by the Spirit of Christ apprehending us, and by our faith (stirred up by the same spirit) apprehending Christ again. Both which, Saint Paul doth most lively express, I follow after, 4If that I may apprehend that for ⟨p. 668⟩which also I am apprehended of Christ Jesus. How can he fall away that holdeth, and is so firmly holden? This union he shall best understand in his mind, who doth most feel it in his heart. But of all other times this union is best felt and most confirmed; when we do duly receive the Lords Supper. For then we shall sensibly feel our hearts knit unto Christ, and the desires of our souls drawn by faith and the holy Ghost, as by the cords of love, nearer and nearer to his holiness.
From this Communion with Christ there followeth to the faithful many unspeakable benefits.
From this Communion with Christ there followeth to the faithfull many vnspeakeable benefits.
1As first, Christ took by imputation all their sins and ⟨p. 669⟩guiltiness upon him to satisfy Gods justice for them: and he freely gives, by imputation, unto us all, his righteousness in this life, and all his right unto eternal life when this is ended. And counteth all the good or ill that is done unto us,2 as done unto his own person.
1As first, Christ tooke by imputation al their sinnes and ⟨p. 669⟩guiltinesse vpon him to satisfie Gods iustice for them: and he freely giues, by imputation, vnto vs all, his righteousnesse in this life, and all his right vnto eternall life when this is ended. And counteth all the good or ill that is done vnto vs,2 as done vnto his owne person.
Secondly, their floweth from Christs nature into our nature, united to him, the lively spirit, and breath of grace, which reneweth us to a spiritual life,1 and so sanctifieth our minds, wills, and affections, that we daily grow more and more conformable to the Image of Christ.
Secondly, their floweth from Christs nature into our nature, vnited to him, the liuely spirit, and breath of grace, which renueth vs to a spirituall life,1 and so sanctifieth our mindes, wils, and affections, that wee dayly growe more and more conformable to the Image of Christ.
Thirdly, he bestoweth upon them all saving graces, ⟨p. 694⟩necessary to attain eternal life, as the sense of Gods love, the assurance of our election, 1with regeneration, justification, and grace to do good works, till we come to live with him in his heavenly kingdom.2 This should teach all true Christians to keep themselves as the undefiled members of Christs holy body, and to beware of all uncleanness and filthiness, knowing that they live in Christ, or rather that Christ liveth in them. From this union with Christ, (sealed unto us by the Lords Supper) Saint Paul draweth arguments to withdraw the Corinthians from the pollution both of Idolatry 1 Cor. 10.16. and Adultery. 1 Cor. 16.15.16. &c.
Thirdly, hee bestoweth vpon them all sauing graces, ⟨p. 694⟩necessary to attaine eternall life, as the sense of Gods loue, the assurance of our election, 1with regeneration, iustification, and grace to doe good workes, till we come to liue with him in his heauenly kingdome.2 This should teach all true Christians to keepe themselues as the vndefiled members of Christs holy body, and to beware of all vncleanenesse and filthynesse, knowing that they liue in Christ, or rather that Christ liueth in them. From this vnion with Christ, (sealed vnto vs by the Lords Supper) Saint Paul draweth arguments to withdraw the Corinthians from the pollution both of Idolatry 1 Cor. 10.16. and Adultery. 1 Cor. 16.15.16. &c.
Lastly, from the former Communion twixt Christ and Christians, there flows an other communion twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lords Supper: in that the whole Church being many, do all communicate of one bread, in that holy action. We being many are one bread and one body:1 for we are all partakers of that one bread; that, as the bread which we eat in the Sacrament is but one though it be confected of many grains; so all the faithful, though they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed 5. times in that prayer ⟨p. 672⟩which he made after his last Supper,2 that his Disciples might be one: to teach us at once, how much this unity pleaseth him. This union betwixt the faithful, is so ample, that no distance of place can part it; so strong that death cannot dissolve it; so durable, that time cannot wear it out; so effectual, that it breeds a fervent love betwixt those who never saw one another's face. And this conjunction of Souls, is termed the Communion of Saints, 3which Christs effecteth by 7. special means. First, by governing them all by one and the same holy Spirit. Secondly, by enduing them all with one and the same faith. 4Thirdly, by shedding ⟨p. 697⟩abroad his own alove into all their hearts. Fifthly, by bregenerating them all by one and the same Baptism. Sixthly, by cnourishing them all with one and the same spiritual food. Seventhly, by being one d
4 To feed the Souls of the faithful in the assured hope of life everlasting: for this Sacrament is a Sign and pledge unto as many as shall receive the same according to Christs Institution, that he vvill according to his promise, by the virtue of his crucified body and blood as verily feed our souls to lie eternal, as our bodies are by Bread ⟨p. 699⟩and Wine nourished to this temporal life. And to this end Christ in the action of the Sacrament, really giveth his very body and blood to every faithful Receiver. Therefore the Sacrament is called the Communion of the Body and Blood of the Lord. 1And communication is not of things absent but present: neither were it the Lords Supper, if the Lords Body and Blood were not there. Christ is verily present in the Sacrament, by a double union: whereof the first is spiritual, twixt Christ and the worthy Receiver: the second is Sacramental, twixt the body and blood of Christ, and the outward Signs in the Sacrament. The former is ⟨p. 700⟩wrought by means that the same holy Spirit dwelling in Christ and in the Faithful, *incorporateth the Faithful, as Members, unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Life, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, 3and are partakers of the outward Signs of the holy Sacrament. Hence it is that the vvill of Christ, is a true Christians vvill: and the Christians life is Christ who liveth in him. Gal. 2.20. If you look to the things that are united; this Union is essential: If to the Truth of this Union; it is ⟨p. 701⟩real. If to the manner how it is wrought, it is spiritual. It is not our Faith, that makes the Body and Blood of Christ to be present: but the Spirit of Christ dwelling in him and us. Our Faith doth but receive and apply unto our Souls those heavenly graces which are offered in the Sacrament.
The other, being the Sacramental Union, is not a Physical or local, but a spiritual conjunction of the earthly Signs, which are Bread and Wine, with the heavenly Graces, which are the Body and Blood of Christ in the act of receiving: as if by a mutual relation, they were but one and the same thing. Hence it is, that in the ⟨p. 702⟩same *instant of time, that the worthy Receiver eateth with his mouth the Bread and Wine of the Lord: he eateth also with the mouth of his Faith, the very Body and Blood of Christ. Not that Christ is brought down from Heaven to the Sacrament; but that the holy Spirit by the Sacrament, lifts up his mind unto Christ, not by any local mutation, but by a devout affection: so that in the *holy contemplation of Faith, he is at that present with Christ, and Christ with him. And thus believing and meditating how Christ his Body was crucified, and his precious Blood shed for the remission of his sins, and the reconciliation ⟨p. 703⟩of his Soul unto GOD: his Soul is hereby more effectually fed in the assurance of eternal Life, then Bread and Wine can nourish his body to this temporal life. There must be therefore of necessity in the sacrament, both the outward signs, to be visibly seen with the eyes of the body: and the Body and Blood of Christ to be spiritually discerned with the Eye of Faith. But the form how the Holy Ghost makes the Body of Christ being absent from us in place, to be present with us by our union,3 S. Paul terms A great Mystery, such as our understanding cannot worthily comprehend. The Sacramental Bread and Wine ⟨p. 704⟩therefore are not bare signifying Signs, but such as wherewith Christ doth indeed exhibit and give to every worthy Receiver, not only his divine virtue and efficacy: but also his very Body and Blood, as verily, as he gave to his Disciples the Holy Ghost, by the sign of his sacred Breath: or Health to the diseased, by the word of his Mouth, or touch of his hand or garment. And the apprehension by faith is more forcible, then the exquisitest comprehension of Sense or Reason. To conclude this point: this holy Sacrament is that Blessed Bread, which being eaten, opened the Eyes of the
3 To bee a pledge and symbole of the most neere & effectuall communion which Christians haue with Christ. The cuppe of blessing which we blesse, 1is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? that is, a most effectuall signe and pledge of our Communion with Christ. 2This vnion is called, abiding in vs; ioyning to the Lord; dwelling in our hearts: and set forth in the holy Scriptures, by diuers Similies. First of the Vine and branches, Secondly, ⟨p. 690⟩of the head and body. Thirdly,3 of the foundation and building. Fourthly, of one Loafe confected of many graines. Fiftly, of the matrimoniall vnion twixt man and wife, and such like. And it is threefold betwixt Christ and Christians. The first is naturall, betwixt our humane nature, and Christs diuine nature in the person of the vvord. The second is mysticall, betwixt our persons absent from the Lord, and the person of Christ God and Man, into one mysticall body. The third is celestiall, betwixt our persons present with the Lord, and the person of Christ in a body glorified; these three coniunctions depend each vpon other. ⟨p. 691⟩For had not our nature beene first hypostatically vnited to the nature of GOD in the second person; wee could neuer haue been vnited to Christ in a mysticall body. And if wee be not in this life (though absent) vnited to Christ by a mysticall vnion; wee shall neuer haue communion of glory with him in his heauenly presence. The mysticall communion (chiefly heere meant) is wrought betwixt Christ and vs by the Spirit of Christ apprehending vs, and by our faith (stirred vp by the same spirit) apprehending Christ againe. Both which, Saint Paul doth most liuely expresse, I follow after, 4If that I may apprehend that for ⟨p. 668⟩which also I am apprehended of Christ Iesus. How can hee fall away that holdeth, and is so firmely holden? This vnion he shall best vnderstand in his minde, who doth most feele it in his heart. But of all other times this vnion is best felt and most confirmed; when wee doe duely receiue the Lords Supper. For then we shall sensibly feele our hearts knit vnto Christ, and the desires of our soules drawn by faith and the holy Ghost, as by the cordes of loue, neerer and neerer to his holinesse.
Lastly, from the former Communion twixt Christ and Christians, there flowes an other communion twixt Christians among themselues. Which is also liuely represented by the Sacrament of the Lords Supper: in that the whole Church being many, doe all communicate of one bread, in that holy action. We being many are one bread and one body:1 for wee are all partakers of that one bread; that, as the bread which we eate in the Sacrament is but one though it be confected of many graines; so all the faithfull, though they be many, yet are they but one mysticall body, vnder one head, which is Christ. Our Sauiour praied 5. times in that prayer ⟨p. 672⟩which hee made after his last Supper,2 that his Disciples might bee one: to teach vs at once, how much this vnity pleaseth him. This vnion betwixt the faithfull, is so ample, that no distance of place can part it; so strong that death cannot dissolue it; so durable, that time cannot weare it out; so effectual, that it breeds a feruent loue betwixt those who neuer saw one anothers face. And this coniunction of Soules, is termed the Communion of Saints, 3which Christs effecteth by 7. speciall meanes. First, by gouerning them all by one and the same holy Spirit. Secondly, by enduing them all with one and the same faith. 4Thirdly, by shedding ⟨p. 697⟩abroad his owne aloue into all their hearts. Fiftly, by bregenerating them all by one and the same Baptisme. Sixtly, by cnourishing them all with one and the same spirituall foode. Seauenthly, by being one dquickning Head▪ of that one Body of his Church, vvhich hee reconciled to GOD in the body of his flesh. Hence it vvas that the multitude of Beleeuers in the Primitiue eChurch 〈…〉 of one heart, and of one soule, in truth, affection, and compassion. And this should teach Christ 〈…〉 to loue one another, seeing they are all members of the same holy and mysticall body, vvhereof Christ is He•d. And therefore ⟨p. 698⟩they should haue all a Christian Sympathie, and fellow-feeling, to reioyce one in anothers ioy, to condole one in anothers griefe, to beare vvith one anothers infirmitie, and mutually to relieue one anothers wants.
4 To feede the Soules of the faithfull in the assured hope of life euerlasting: for this Sacrament is a Signe and pledge vnto as many as shall receiue the same according to Christs Institution, that hee vvill according to his promise, by the vertue of his crucified body and bloud as verily feede our soules to lie eternall, as our bodies are by Bread ⟨p. 699⟩and Wine nourished to this temporall life. And to this end Christ in the action of the Sacrament, really giueth his very body and bloud to euery faithfull Receiuer. Therefore the Sacrament is called the Communion of the Body and Bloud of the Lord. 1And communication is not of things absent but present: neyther were it the Lords Supper, if the Lords Body and Bloud vvere not there. Christ is verily present in the Sacrament, by a double vnion: vvhereof the first is spirituall, twixt Christ and the worthy Receiuer: the second is Sacramentall, twixt the body and bloud of Christ, and the outward Signes in the Sacrament. The former is ⟨p. 700⟩wrought by meanes that the same holy Spirit dwelling in Christ and in the Faithfull, *incorporateth the Faithfull, as Members, vnto Christ their Head, and so makes them one vvith Christ, and pertakers of all the Graces, Life, Holinesse, and eternall Glory, vvhich is in him: as sure and as verily as they heare the wordes of the promise, 3and are partakers of the outward Signes of the holy Sacrament. Hence it is that the vvill of Christ, is a true Christians vvill: and the Christians life is Christ vvho liueth in him. Gal. 2.20. If you looke to the things that are vnited; this Vnion is essentiall: If to the Truth of this Vnion; it is ⟨p. 701⟩reall. If to the manner how it is wrought, it is spirituall. It is not our Faith, that makes the Body and Bloud of Christ to be present: but the Spirit of Christ dwelling in him and vs. Our Faith doth but receiue and apply vnto our Soules those heauenly graces which are offered in the Sacrament.
The other, being the Sacramentall Vnion, is not a Phisicall or locall, but a spirituall coniunction of the earthly Signes, vvhich are Bread and Wine, vvith the heauenly Graces, which are the Body and Bloud of Christ in the act of receiuing: as if by a mutuall relation, they vvere but one and the same thing. Hence it is, that in the ⟨p. 702⟩same *instant of time, that the worthy Receiuer eateth vvith his mouth the Bread and Wine of the Lord: hee eateth also vvith the mouth of his Faith, the very Body and Bloud of Christ. Not that Christ is brought downe from Heauen to the Sacrament; but that the holy Spirit by the Sacrament, lifts vp his minde vnto Christ, not by any locall mutation, but by a deuout affection: so that in the *holy contemplation of Faith, hee is at that present with Christ, and Christ with him. And thus beleeuing and meditating how Christ his Body vvas crucified, and his precious Bloud shed for the remission of his sinnes, and the reconciliation ⟨p. 703⟩of his Soule vnto GOD: his Soule is hereby more effectually fed in the assurance of eternall Life, then Bread and Wine can nourish his body to this temporall life. There must be therefore of necessitie in the sacrament, both the outward signes, to be visibly seene with the eyes of the body: and the Body and Bloud of Christ to be spiritually discerned with the Eye of Faith. But the forme how the Holy Ghost makes the Body of Christ being absent from vs in place, to be present vvith vs by our vnion,3 S. Paul tearmes A great Mysterie, such as our vnderstanding cannot worthily comprehend. The Sacramentall Bread and Wine ⟨p. 704⟩therefore are not bare signifying Signes, but such as vvherewith Christ doth indeede exhibite and giue to euery worthy Recei•er, not onely his diuine vertue and efficacie: but also his very Body and Bloud, as verely, as hee gaue to his Disciples the Holy Ghost, by the signe of his sacred Breath: or Health to the diseased, by the word of his Mouth, or touch of his hand or garment. And the apprehension by faith is more forcible, then the exquisitest comprehension of Sense or Reason. To conclude this point: this holy Sacrament is that Blessed Bread, vvhich being eaten, opened the Eyes of the aEmauites that they knew Christ. ⟨p. 705⟩This is that Lordly Cup, by vvhich bwee are all made to drinke into one Spirit.