A27107:840
A27107:840
London: printed for Edward Brewster, 1695
No title page in the transcription: set from the catalogue record.
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 †remembrance of that propitiatory sacrifice, which 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)b As oft as ye shall eat this bread and drink this cup, ye do show the Lord's death till he come. And he saith, that (by this Sacrament, and the Preaching of the Word)c 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 ⟨p. 315⟩Christ's 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 blood. Christ was once in himself* really offered: but as oft as the Sacrament is celebrated: so oft is he spiritually offered by the faithful.
1. To keep Christians in a continual †remembrance of that propitiatory sacrifice, which 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)b As oft as ye shall eat this bread and drink this cup, ye do shew the Lord's death till he come. And he saith, that (by this Sacrament, and the Preaching of the Word)c 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 ⟨p. 315⟩Christ's death; the breaking of the bread, blessed the crucifying of his blessed body: and the pouring forth of the sanctifyed wine, the shedding of his holy blood. Christ was once in himself* really offered: but as oft as the Sacrament is celebrated: so oft is he spiritually offered by the faithful.
Hence the Lord's Supper is called a propitiatory Sacrifice, not properly or 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 *a unbloody 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 upon the Cross. If the sight of Moab's King sacrificing on his walls his own son, to move his Gods to rescue his, 2 King. 3. 27. moved the assailing Kings to such pity, that they ceased the assault, and raised their siege: how should the spiritual sight of God the Father, bsacrificing on the Cross his only begotten Son, to save thy soul, move thee to love God thy Redeemer, and to leave sin, ⟨p. 316⟩that could not in justice be expiated by any meaner ransom?
Hence the Lord's Supper is called a propitiatory Sacrifice, not properly or 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 *a unbloody 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 upon the Cross. If the sight of Moab's King sacrificing on his walls his own son, to move his Gods to rescue his, 2 King. 3. 27. moved the assailing Kings to such pity, that they ceas'd the assault, and raised their siege: how should the spiritual sight of God the Father,
2. To confirm our Faith: For God by this Sacrament doth signify and seal unto us from Heaven; that according 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. In our greatest doubts we may therefore, receiving this Sacrament, undoubtedly say with Samson's Mother,* If the Lord would kill us, he would not have received a burnt-offering and a meat-offering at our hands, neither would he have showed us all these things, nor would at this time have told us such things as these.
2. To confirm our Faith: For God by this Sacrament doth signifie and seal unto us from Heaven; that according 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. In our greatest doubts we may therefore, receiving this Sacrament, undoubtedly say with Samson's Mother,* If the Lord would kill us, he would not have received a burnt-offering and a meat-offering at our hands, neither would he have shewed us all these things, nor would at this time have told us such things as these.
3. To be a pledge and symbol of the most near and effectual communion which Christians have with Christ. †the Cup of blessing, which we bless, is 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? This union is calledb abiding in us, cjoining to the Lord, ddwelling in ⟨p. 317⟩our hearts: and set forth in the holy Scriptures by divers Similes. 1. Of the †Vine and branches. 2. Of the* head and body. 3. Of thea foundation and building. 4. Of oneb Loaf, confected of many Grains. 5. Of thec 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 Christ's 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, in 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. 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 Union (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 St. Paul doth most lively express:
From this Communion with Christ, there follow to the faithful many unspeakable benefits.
As first, Christ took by imputation all their* sins and guiltiness upon him, to satisfy God's Justice for them; and he freely gives, by imputation, unto us all his brighteousness 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, as done unto hisc own person.
As first, Christ took by imputation all their* sins and guiltiness upon him, to satisfie God's Justice for them; and he freely gives, by imputation, unto us all his brighteousness 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, as done unto hisc own person.
Thirdly, He bestoweth upon them all saving fgraces, necessary to attain eternal life, as the sense of God's love, the assurance of our election, with regeneration, justification, and grace to do good works: till we ⟨p. 319⟩come to live with him in his heavenly Kingdom. This should teach all true Christians to keep themselves as the undefiled members of Christ's 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 Lord's-Supper) St. Paul draweth arguments, to withdraw the Corinthians from the pollution both of Idolatry, 1 Cor. 10. 16. and Adultery, 1 Cor. 16. 15, 16.
Thirdly, He bestoweth upon them all saving fgraces, necessary to attain eternal life, as the sense of God's love, the assurance of our election, with regeneration, justification, and grace to do good works: till we ⟨p. 319⟩come to live with him in his heavenly Kingdom. This should teach all true Christians to keep themselves as the undefiled members of Christ's 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 Vnion with Christ (sealed unto us by the Lord's-Supper) St. Paul draweth arguments, to withdraw the Corinthians from the pollution both of Idolatry, 1 Cor. 10. 16. and Adultery, 1 Cor. 16. 15, 16.
Lastly, From the former Communion 'twixt Christ and Christians, there flows another Communion 'twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lord's-Supper: in that the whole Church being many, do all communicate of one Bread, in that holy action,1 We being many, are one bread and one body; for we are all partakers of that one Bread: that as the Bread which we eat in the Sacrament, is but one, tho' it be confected of many Grains; so all the faithful, tho' they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed five times in that Prayer which he made after his last Supper, that his Disciples might be one: to teach us at once, how much this Unity pleaseth him.2 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; ⟨p. 320⟩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, which Christ effecteth by six special means. First, by governing them all by one and the same holy †Spirit. Secondly, by enduring them all with one and the same *Faith. Thirdly, by shedding abroad his own alove into all their hearts. Fourthly, byb regenerating them all by one and the same Baptism. Fifthly, byc nourishing them all with one and the same spiritual food. Sixthly, by being one dquickening Head of that one body of his Church, which hee
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 Christ's Institution; that he will ⟨p. 321⟩according to his promise, by the virtue of his crucified body and blood, as verily feed our souls to life eternal, as our bodies are by Bread 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 thea Communion of the body and blood of the Lord. Andb Communication is not of things absent, but present: neither were it the Lord's Supper, if the Lord's 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 wrought by means that the same holy Spirit, dwelling in Christ and in the Faithful cincorporateth the Faithful, as Members unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, and are partakers of the outwards signs of the holy Sacrament. Hence it is, that the Will of Christ is a true ⟨p. 322⟩Christians will: 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 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 Father doth but receive and apply unto our Souls those heavenly Graces which are offered in the Sacrament.
3. To be a pledge and symbol of the most near and effectual communion which Christians have with Christ. †the Cup of blessing, which we bless, is 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? This union is calledb abiding in us, cjoyning to the Lord, ddwelling in ⟨p. 317⟩our hearts: and set forth in the holy Scriptures by divers Similes. 1. Of the †Vine and branches. 2. Of the* head and body. 3. Of thea foundation and building. 4. Of oneb Loaf, confected of many Grains. 5. Of thec 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 Christ's 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, in 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. 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 Vnion (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 St. Paul doth most lively express:10 I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. How can ⟨p. 318⟩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 duly receive the Lord's-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.
Lastly, From the former Communion 'twixt Christ and Christians, there flows another Communion 'twixt Christians among themselves. Which is also lively represented by the Sacrament of the Lord's-Supper: in that the whole Church being many, do all communicate of one Bread, in that holy action,1 We being many, are one bread and one body; for we are all partakers of that one Bread: that as the Bread which we eat in the Sacrament, is but one, tho' it be confected of many Grains; so all the faithful, tho' they be many, yet are they but one mystical body, under one head, which is Christ. Our Saviour prayed five times in that Prayer which he made after his last Supper, that his Disciples might be one: to teach us at once, how much this Vnity pleaseth him.2 This Vnion 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; ⟨p. 320⟩so effectual, that it breeds a fervent love betwixt those who never saw one anothers face. And this conjunction of Souls is termed, the Communion of Saints, which Christ effecteth by six special means. First, by governing them all by one and the same holy †Spirit. Secondly, by enduring them all with one and the same *Faith. Thirdly, by shedding abroad his own alove into all their hearts. Fourthly, byb regenerating them all by one and the same Baptism. Fifthly, byc nourishing them all with one and the same spiritual food. Sixthly, by being one dquickning Head of that one body of his Church, which hee reconciled to God in the body of his flesh. Hence it was, that the multitude of believers in the Primitive fChurch, were of one heart and of one soul, in truth, affection, and compassion. And this should teach Christians to love one another; seeing they are all members of the same holy and mystical Body, whereof Christ is Head. And therefore they should have all a Christian sympathy, and fellow feelling, to rejoyce one in anothers joy, to condole one in anothers grief, to bear with one anothers infirmity: and mutually to relieve one anothers wants.
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 Christ's Institution; that he will ⟨p. 321⟩according to his promise, by the vertue of his crucified body and blood, as verily feed our souls to life eternal, as our bodies are by Bread 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 thea Communion of the body and blood of the Lord. Andb Communication is not of things absent, but present: neither were it the Lord's Supper, if the Lord's Body and Blood were not there. Christ is verily present in the Sacrament, by a double Vnion; 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 wrought by means that the same holy Spirit, dwelling in Christ and in the Faithful cincorporateth the Faithful, as Members unto Christ their Head, and so makes them one with Christ, and partakers of all the Graces, Holiness, and eternal Glory, which is in him: as sure and as verily as they hear the words of the promise, and are partakers of the outwards signs of the holy Sacrament. Hence it is, that the Will of Christ is a true ⟨p. 322⟩Christians will: 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 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 Father doth but receive and apply unto our Souls those heavenly Graces which are offered in the Sacrament.