The Books of Homilies · Second Book of Homilies (1563/1571) · Homily 16 of 22
Of the Worthy Receiving of the Sacrament
AN HOMILY OF THE Worthy Receiving and reverend Esteeming of the Sacrament of the Body and Blood of Christ.
This homily expands on Article 28 (Of the Lord's Supper) of the Thirty-nine Articles.
A homily on the worthy receiving and reverent esteeming of the Lord's Supper, aimed at preparing communicants. It bears on Articles XXVIII–XXIX.
An Admonition to all Ministers Ecclesiastical
FOR that the Lord doth require of his Servant, whom he hath set over his Houshold, to shew both Faithfulness and Prudence in his Office: it shall be necessary, that Ye, above all other, do behave your Selves most faithfully and diligently in your so high a Function: That is, aptly, plainly, and distinctly to read the Sacred Scriptures, diligently to instruct the Youth in their Catechism, gravely and reverently to Minister his most Holy Sacraments, prudently also to choose out such Homilies, as be most meet for the time, and for the more agreeable instruction of the People committed to your charge, with such discretion, that where the Homily may appear too long for one Reading, to divide the fame to be read, part in the Forenoon, and part in the Afternoon. And where it may so chance, some one or other Chapter of the Old Testament to fall in order to be read upon the Sundays or Holidays, which were better to be changed with some other of the New Testament of more edification, it shall be well done to spend your time to consider well of such Chapters beforehand, whereby your prudence and diligence in your Office may appear, so that your People may have cause to Glorifie God for you, and be the readier to embrace your Labours, to your better commendation, to the discharge of your Consciences and their own.
Source: EEBO-TCP A32977 (Certain Sermons or Homilies, London 1687; CC0).
The Preface to the First Book of Homilies (1547)
The King's Most Excellent Majesty, by the prudent advice of his most dear beloved uncle Edward Duke of Somerset, Governor of His Majesty's person and Protector of all His Highness' realms, dominions, and subjects, with the rest of his most honourable council, most graciously considering the manifold enormities which heretofore have crept into His Grace's realm through the false usurped power of the Bishop of Rome and the ungodly doctrine of his adherents, not only unto the great decay of Christian religion, but also (if God's mercy were not) unto the utter destruction of innumerable souls, which through hypocrisy and pernicious doctrine were seduced and brought from honouring of the alone true, living, and eternal God unto the worshipping of creatures, yea, of stocks and stones, from doing the commandments of God unto voluntary works and phantasies invented of men, from true religion unto popish superstition; considering also the earnest and fervent desire of his dearly beloved subjects to be delivered from all errors and superstitions, and to be truly and faithfully instructed in the very word of God, that lively food of man's soul, whereby they may learn unfeignedly, and according to the mind of the Holy Ghost expressed in the Scriptures, to honour God and to serve their King with all humility and subjection, and godly and honestly to behave themselves toward all men; again, calling to remembrance that the next and most ready way to expel and avoid as well all corrupt, vicious, and ungodly living, as also erroneous doctrine tending to superstition and idolatry, and clearly to put away all contention which hath heretofore risen through diversity of preaching, is the true setting forth and pure declaring of God's word, which is the principal guide and leader unto all godliness and virtue; finally, that all Curates, of what learning soever they be, may have some godly and fruitful lessons in a readiness to read and declare unto their parishioners for their edifying, instruction, and comfort; hath caused a Book of Homilies to be made and set forth, wherein is contained certain wholesome and godly exhortations, to move the people to honour and worship Almighty God, and diligently to serve him, every one according to their degree, state, and vocation. The which Homilies His Majesty commandeth and straitly chargeth all Parsons, Vicars, Curates, and all other having spiritual cure, every Sunday in the year, at the Communion, when the people be most gathered together, to read and declare to their parishioners plainly and distinctly in such order as they stand in the Book; except any Sermon be preached, and then for that cause only, and for none other, the reading of the said Homily to be deferred unto the next Sunday following. And, when the foresaid Book of Homilies is read over, the King's Majesty's pleasure is, that the same be repeated and read again, in such like sort as was before prescribed, unto such time as His Grace's pleasure shall further be known in this behalf.
Also His Majesty commandeth that the said ecclesiastical persons, upon the first Holy Day falling in the week time of every quarter of the year, shall read his Injunctions openly and distinctly to the people in manner and form in the same expressed. And upon every other Holy and Festival Day through the year, likewise falling in the week time, they shall recite the Pater Noster, the Articles of our Faith, and the Ten Commandments in English openly before all the people, as in the said Injunctions is specified; that all degrees and all ages may learn to know God and to serve him according to his holy word. Amen.
The Preface, as it was published in the year 1562
Considering how necessary it is that the Word of God, which is the only food of the Soul, and that most excellent Light that we must walk by, in this our most dangerous Pilgrimage, should at all convenient times be Preached unto the People, that thereby they may both learn their Duty towards God, their Prince, and their Neighbours, according to the Mind of the Holy Ghost, expressed in the Scriptures: And also to avoid the manifold Enormities which heretofore by false Doctrine have crept into the Church of God: And how that all they which are appointed Ministers, have not the Gift of Preaching sufficiently to instruct the People, which is committed unto them, whereof great inconveniences might rise, and ignorance still be maintained, if some honest Remedy be not speedily found, and provided. The Queens most Excellent Majesty tendering the Souls Health of Her Loving Subjects, and the Quieting of their Consciences, in the Chief and Principal Points of Christian Religion; and willing also by the true setting forth, and pure declaring of God's Word, which is the principal Guide and Leader unto all Godliness and Virtue, to expel and drive away as well corrupt, vicious, and ungodly Living, as also Erroneous and poisoned Doctrines, tending to Superstition and Idolatry: Hath by the Advice of Her most Honourable Counsellors, for her discharge in this behalf, caused a Book of Homilies, which heretofore was set forth by Her most Loving Brother, a Prince of most worthy Memory, Edward the Sixth, to be Printed anew, wherein are contained certain Wholsome and Godly Exhortations, to move the People to Honour, and Worship Almighty God, and diligently to Serve Him, every one according to their Degree, State, and Vocation. All which Homilies, Her Majesty Commandeth, and straitly Chargeth all Parsons, Vicars, Curates, and all others having Spiritual Cure, every Sunday and Holiday in the Year, at the ministring of the Holy Communion; or if there be no Communion ministred that day, yet after the Gospel and Creed, in such order and place, as is appointed in the Book of Common Prayers, to Read and Declare to their Parishioners, plainly and distinctly one of the said Homilies, in such order as they stand in the Book, except there be a Sermon, according as is enjoyned in the Book of Her Highness Injunctions, and then for that Cause only, and for none other, the Reading of the said Homily to be deferred unto the next Sunday, or Holiday following. And when the foresaid Book of Homilies is read over, Her Majesties pleasure is, that the same be repeated and read again, in such like sort as was before prescribed. Furthermore, Her Highness Commandeth, that notwithstanding this Order, the said Ecclesiastical Persons shall read Her Majesties Injunctions at such times, and in such order, as in the Book thereof appointed. And that the Lords Prayer, The Articles of the Faith, and the Ten Commandments, be openly read unto the People, as in the said Injunctions is specified, that all Her People, of what Degree or Condition soever they be, may learn how to invocate and call upon the Name of God, and know what Duty they owe both to God and Man: So that they may Pray, Believe, and Work according to Knowledge, while they shall live here, and after this life be with him that with his Blood hath bought us all: To whom with the Father and the Holy Ghost, be all Honour and Glory for ever. Amen.
Source: EEBO-TCP A32977 (Certain Sermons or Homilies, London 1687; CC0).
The First Part
THE great love of our Saviour Christ towards mankind (good Christian People) doth not only appear in that dear-bought benefit of our Redemption and Salvation by his Death and Passion, but also in that he so kindly provided, that the same most merciful work might be had in continual remembrance, to take some place in us, and not be frustrate of his end and purpose. For as tender Parents are not content to procure for their Children costly Possessions and Livelihood, but take order that the same may be conserved and come to their use: So our Lord and Saviour thought it not sufficient to purchase for us his Fathers favour again (which is that deep Fountain of all goodness and eternal life) but also invented the ways most wisely, whereby they might redound to our commodity and profit. Amongst the which means, is the publick celebration of the memory of his precious Death, at the Lords Table. Which although it seem of small vertue to some, yet being righly done by the Faithful, it doth not only help their weakness (who by their poisoned Nature readier to remember injuries than benefits) but strengtheneth and comforteth their inward man with peace and gladness, and maketh them thankful to their Redeemer, with diligent care and godly conversation. And as of old time God decreed his wondrous benefits of the deliverance of his People, to be kept in memory by the eating of the Passover, with his Rites and Ceremonies: So our loving Saviour hath ordained and established the remembrance of his great mercy expressed in his Passion, in the institution of his Heavenly Supper, where every one of us must be Guests and not Gazers, Eaters and not Lookers, feeding our selves, and not hiring others to feed for us; that we may live by our own meat, and not to perish for hunger, whiles other devour all. To this, his Commandment forceth us, saying, Do ye this, drink ye all of this. To this his Promise enticeth, This is my Body which is given for you, This is my Blood which is shed for you. So then of necessity we must be our selves partakers of this Table, and not beholders of other: So we must address our selves to frequent the same in reverent and comely manner, lest as Physick provided for the Body, being misused, more hurteth than profiteth: so this comfortable Medicine of the Soul undecently received, tendeth to our greater harm and sorrow. And St. Paul saith, He that eateth and drinketh unworthily, eateth and drinketh his own damnation. Wherefore, that it be not said to us, as it was to the Guest of that great Supper, Friend, how camest thou in, not having the marriage-garment? And that we may fruitfully use St. Paul's counsel, Let a man prove himself,and so let him eat of that bread, and drink of that cup: we must certainly know, that three things be requisite in him which would seemly, as becometh such high Mysteries, resort to the Lords Table. That is, First, a right and worthy estimation and understanding of this Mystery. Secondly, to come in a sure Faith. And Thirdly, to have newness or pureness of life to succeed the receiving of the same.
But before all other things, this we must be sure of especially, that this Supper be in such wise done and ministred, as our Lord and Saviour did, and commanded to be done, as his holy Apostles used it, and the good Fathers in the Primitive Church frequented it. For (as that worthy man St. Ambrose saith) he is unworthy of the Lord, that otherwise doth celebrate that Mystery, than it was delivered by him. Neither can he be devout, that otherwise doth presume than it was given by the Author. We must then take heed, lest of the Memory, it be made a Sacrifice; lest of a Communion, it be made a private eating; lest of two parts, we have but one; lest applying it for the dead, we lose the fruit that be alive. Let us rather in these matters follow the advice of Cyprian in the like cases; that is, cleave fast to the first beginning, hold fast the Lords tradition, do that in the Lords commemoration which he himself did, he himself commanded, and his Apostles confirmed. This caution or fore-sight if we use, then may we see those things that be requisite in the worthy receiver, whereof this was the first, that we have a right understanding of the thing it self. As concerning which thing, this we may assuredly perswade our selves, that the ignorant man can neither worthily esteem, nor effectually use those marvellous graces and benefits offered and exhibited in that Supper: but either will lightly regard them, to no small offence, or utterly condemn them, to his utter destruction. So that by his negligence he deserveth the Plagues of God to fall upon him, and by contempt he deserveth everlasting Perdition. To avoid then these harms, use the advice of the Wise man, who willeth thee when thou sittest at an earthly Kings Table, to take diligent heed what things are set before thee. So now much more at the King of Kings Table, thou must carefully search and know what dainties are provided for thy Soul, whither thou art come, not to feed thy senses and belly to corruption, but thy inward man to immortality and life, nor to consider the earthly creatures which thou seest, but the heavenly graces which thy Faith beholdeth. For this Table is not (saith Chrysostom) for chattering Jays, but for Eagles, who flie thither where the dead body lieth. And if this advertisement of man cannot perswade us to resort to the Lords Table with understanding, see the counsel of God in the like matter, who charged his People to teach their Posterity, not only the Rites and Ceremonies of the Passover, but the cause and end thereof: Whence we may learn, that both more perfect knowledge is required at this time at our hands, and that the ignorant cannot with fruit and profit, exercise himself in the Lords Sacraments.
But to come nigher to the matter: St. Paul blaming the Corinthians for the profaning of the Lords Supper, concludeth that ignorance both of the thing it self, and the signification thereof, was the cause of their abuse: for they came thither unreverently, not discerning the Lords Body. Ought not we then by the motion of the Wise man, by the wisdom of God, by the fearful example of the Corinthians, to take advised heed, that we thrust not our selves to this Table with rude and unreverent ignorance the smart whereof Christs Church hath rued and lamented these many days and years? For what hath been the cause of the ruin of Gods Religion, but the ignorance hereof? What hath been the cause of this gross Idolatry, but the ignorance hereof? What hath been the cause of this mummish Massing, but the ignorance hereof? Yea, what hath been, and what is at this day the cause of this want of love and charity, but the ignorance hereof? Let us therefore so travel to understand the Lords Supper, that we be no cause of the decay of Gods Worship, of no Idolatry, of no dumb Massing, of no hate and malice: so may we the boldier have access thither to our comfort. Neither, need we to think that such exact knowledge is required of every man, that he be able to discuss all high points in the Doctrine thereof: But thus much we must be sure to hold, that in the Supper of the Lord, there is no vain Ceremony, no bare sign, no untrue figure of a thing absent: But (as the Scripture saith) the Table of the Lord, the Bread and Cup of the Lord, the memory of Christ, the Annunciation of his death, yea, the Communion of the Body and Blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very bond of our conjunction with Christ) is through faith wrought in the souls of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the Body and the Head, betwixt the true Believers and Christ; the ancient Catholick Fathers both perceiving themselves, and commending to their People, were not afraid to call this Supper, some of them, the Salve of Immortality, and Sovereign Preservative against Death: other a Deifical Communion: other, the sweet dainties of our Saviour, the pledge of eternal health, the defence of Faith, the hope of the Resurrection: other, the food of Immortality, the healthful Grace, and the Conservatory to everlasting life. All which sayings both of the Holy Scripture and godly men, truly attributed to this celestial Banquet and Feast, if we would often call to mind, O how would they inflame our hearts to desire the participation of these Mysteries, and oftentimes to covet after this bread, continually to thirst for this food? Not as especially regarding the terrene and earthly Creatures which remain: but always holding fast, and cleaving by Faith to the Rock whence we may suck the sweetness of everlasting Salvation? And to be brief, thus much more the Faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquillity of Conscience, the increase of Faith, the strengthening of Hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God. The taste whereof they cannot attain unto, who be drowned in the deep dirty lake of blindness and ignorance. From the which (O beloved) wash your selves with the living Waters of Gods Word, whence you may perceive and know, both the spiritual food of this costly Supper, and the happy trustings and effects that the same doth bring with it.
Now it followeth to have with this knowledge a sure and constant Faith, not only that the death of Christ is available for the redemption of all the World, for the remission of sins, and reconciliation with God the Father: but also that he hath made upon his Cross a full and sufficient Sacrifice for thee, a perfect cleansing of thy sins, so that thou acknowledgest no other Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ only, and that thou mayest say with the Apostle, that he loved thee, and gave himself for thee. For this is to stick fast to Christs promise made in his Institution, to make Christ thine own, and to apply his merits unto thy self. Herein thou needest no other mans help, no other Sacrifice or Oblation, no sacrificing Priest, no Mass no means established by mans invention. That Faith is a necessary instrument in all these holy Ceremonies, we may thus assure our selves, for that, as St. Paul saith, without Faith it is unpossible to please God. When a great number of the Israelites were overthrown in the Wilderness, Moses, Aaron, and Phineas did eat Manna, and pleased God, for that they understood (saith St. Augustine) the visible meat spiritually. Spiritually they hungred it, spiritually they tasted it, that they might be spiritually satisfied. And truly as the bodily meat cannot feed the outward man, unless it be let into the stomach to be digested, which is healthful and sound: no more can the inward man be fed, except his meat be received into his soul and heart, sound and whole in Faith. Therefore (saith Cyprian) when we do these things, we need not to whet our teeth: but with sincere Faith we break and divide that whole bread. It is well known that the meat we seek for in this Supper, is spiritual food, the nourishment of our soul, a heavenly refection, and not earthly; and invisible meat, and not bodily; a ghostly substance, and not carnal; so that to think that without Faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, basely objecting and binding our selves to the Elements and Creatures. Whereas by the advice of the Council of Nicene, we ought to lift up our minds by Faith, and leaving these inferiour and earthly things, there seek it, where the Sun of Righteousness ever shineth. Take then this Lesson (O thou that art desirous of this Table) of Emissenus a godly Father, that when thou goest up to the reverend Communion to be satisfied with spiritual meats, thou look up with Faith upon the Holy Body and Blood of thy God, thou marvel with reverence, thou touch it with the mind, thou receive it with the hand of thy heart, and thou take it fully with thy inward man.
Thus we see (Beloved) that resorting to this Table, we must pluck up all the roots of infidelity, all distrust in Gods promises, that we make our selves living Members of Christs Body. For the unbelievers and faithless cannot feed upon that precious Body: whereas the faithful have their life, their abiding in him; their union, and as it were their incorporation with him. Wherefore let us prove and try our selves unfeigned, without flattering our selves, whether we be Plants of the fruitful Olive, living branches of the true Vine, Members indeed of Christs Mystical Body, whether God hath purified our hearts by Faith, to the sincere acknowledging of his Gospel, and embracing of his mercies in Christ Jesus, so that at this his Table we receive not only the outward Sacrament, but the spiritual thing also: not the Figure, but the Truth: not the shadow only, but the body: not to death, but to life: not to destruction, but to salvation: which God grant us to do through the merits of our Lord and Saviour: To whom be all Honour and Glory for ever. Amen.
The Second Part of the Homily of the Worthy Receiving and Reverent Esteeming of the Sacrament of the Body and Blood of Christ
IN the Homily of late rehearsed unto you, ye have heard (good People) why it pleased our Saviour our Christ to institute that heavenly memory of his Death and Passion, and that every one of us ought to celebrate the same at his Table, in our own Persons, and not by other. You have heard also with what estimation and knowledge of so high Mysteries, we ought to resort thither. You have heard with what constant Faith we should clothe and deck our selves, that we might be fit and decent partakers of that Celestial Food.
Now followeth the third thing necessary in him that would not eat of this Bread, nor drink of this Cup unworthily, which is, newness of life, and godliness of conversation. For newness of life, as fruits of Faith are required in the partakers of this Table. We may learn by eating of the Typical Lamb, whereunto no man was admitted, but he that was a Jew, that was circumcised, that was before sanctified. Yea, St. Paul testifieth, that although the People were partakers of the Sacraments under Moses, yet for that some of them were still Worshippers of Images, Whoremongers, Tempters of Christ, Murmurers, and coveting after evil things: God overthrew those in the Wilderness, and that for our example; that is, that we Christians should take heed we resort unto our Sacraments with holiness of life, not trusting in the outward receiving of them, and infected with corrupt and uncharitable manners. For this sentence of God must always be justified: I will have mercy and not sacrifice. Wherefore (saith Basil) it behoveth him that cometh to the Body and Blood of Christ, in commemoration of him that died and rose again; not only to be pure from all filthiness of the Flesh and Spirit, lest he eat and drink his own condemnation: but also to shew out evidently, a memory of him that died and rose again for us, in this point, that ye be mortified to Sin and the World to live now to God in Christ Jesu our Lord. So then we must shew outward testimony, in following the signification of Christs death, amongst the which this is not esteemed least, to render thanks to Almighty God for all his benefits, briefly comprised in the Death, Passion, and Resurrection of his dearly beloved Son. The which thing, because we ought chiefly at this Table to solemnize, the godly Fathers named it Eucharistia, that is, Thanksgiving. As if they should have said, Now above all other times ye ought to laud and praise God. Now may you behold the matter, the cause, the beginning, and the end of all Thanksgiving. Now if you slack, ye shew your selves most unthankful, and that no other benefit can ever stir you to thank God, who so little regard here so many, so wonderful, and so profitable benefits. Seeing then that the name and thing it self doth monish us of thanks, let us (as St. Paul saith) offer always to God the host or sacrifice of praise by Christ; that is, the fruit of the lips which confess his Name. For as David singeth, He that offereth to God thanks and praise, honoureth him. But how few be there of thankful Persons, in comparison to the unthankful? Lo ten Lepers in the Gospel were healed, and but one only returned to give thanks for his Health. Yea, happy it were, if among sorty Communicants we could see two unfeignedly give thanks. So unkind we be, so oblivious we be, so proud Beggers we be, that partly we care nor for our own commodity, partly we know not our Duty to God, and chiefly we will not confess all that we receive. Yea, and if we be forced by Gods power to do it: yet we handle it so coldly, so drily, that our lips praise him, but our hearts dispraise him; our tongues bless him, but our life curseth him; our words worship him, but our works dishonour him. O let us therefore learn to give God here thanks aright, and so to agnize his exceeding graces poured upon us, that they being shut up in the Treasure-house of our Heart, may in due time and season in our life and conversation, appear to the glorifying of his Holy Name.
Furthermore, for newness of Life, it is to be noted that St. Paul writeth: That we being many, are one bread, and one body: For all be partakers of one bread. Declaring thereby not only our Communion with Christ, but that Unity also, wherein they that eat at this Table, should be knit together. For by Dissension, Vain-glony, Ambition, Strife, Envying, Contempt, Hatred, or Malice, they should not be dissevered: but so joyned by the bond of Love, in one Mystical Body, as the corns of that Bread in one Loaf. In respect of which strait knot of Charity, the true Christians in the Primitive Church, called this Supper, Love. As if they should say, none ought to sit down there that were out of love and charity, who bare grudge and vengeance in his Heart, who also did not profess hi[?] kind affection by some Charitable Relief for some part of the Congregation. And this was their Practice. O Heavenly Banquet then so used! O Godly Guests, who so esteemed this Feasts!
But O wretched Creatures that we be at these days, who be without reconciliation of our Brethren whom we have offended, without satisfying them whom we have caused to fall, without any kind of thought or compassion toward them whom we might easily relieve, without any Conscience of Slander, Disdain, Misreport, Division, Rancor, or inward bitterness. Yea, being accumbred with the cloaked Hatred of Cain, with the long coloured Malice of Esau, with the dissembled Falshood of Joab; dare ye presume to come up to these sacred and fearful Mysteries? O Man, whither rushest thou unadvisedly? It is a Table of Peace, and thou art ready to fight. It is a Table of singleness, and thou art imagining mischief. It is a Table of quietness, and thou art given to debate. It is a Table of pity, and thou art unmerciful. Dost thou neither fear God, the maker of this Feast, nor reverence his Christ, the refection and meat, nor regardest his Spouse his well-beloved Guest, nor weighest thine own Conscience, which is sometime thine inward accuser? Wherefore (O Man) tender thine own Salvation, examine and try thy good will and love towards the Children of God, the Members of Christ, the Heirs of the Heavenly Heritage: yea, towards the Image of God, the excellent Creature thine own Soul. If thou have offended, now be reconciled: If thou have caused any to stumble in the way of God, now set them up again. If thou have disquieted thy Brother, now pacifie him. If thou have wronged him, now relieve him. If thou have defrauded him, now restore to him. If thou have nourished spite, now embrace friendship. If thou have fostered hatred and malice, now openly shew thy love and charity; yea, be prest and ready to procure thy Neighbours health of soul, wealth, commodity, and pleasures, as thine own. Deserve not the heavy and dreadful burthen of Gods displeasure for thine evil will towards thy Neighbour, so unreverently to approach to this Table of the Lord. Last of all, as there is here the mystery of Peace, and the Sacrament of Christian Society, whereby we understand what sincere love ought to be betwixt the true Communicants: So here be the tokens of pureness and innocency of life, whereby we may perceive that we ought to purge our own Soul from all uncleanness, iniquity, and wickedness, lest when we receive the Mystical Bread (as Origen saith) we eat it in an unclean place, that is, in a Soul defiled and polluted with sin. In Moses Law, the man that did eat of the Sacrifice of Thanksgiving, with his uncleanness upon him, should be destroyed from his People. And shall we think that the wicked and sinful Person shall be excusable at the Table of the Lord? We both read in St. Paul, that the Church of Corinth was scourged of the Lord, for misusing the Lords Supper; and we may plainly see Christs Church these many years miserably vexed and oppressed, for the horrible profanation of the same. Wherefore let us all universal and singular, behold our own manners and lives, to amend them. Yea, now at least let us call our selves to an accompt, that it may grieve us of our former evil conversation, that we may hate sin, that we may sorrow and mourn for our offences, that we may with tears pour them out before God, that we may with sure trust desire and crave the Salve of his Mercy, bought and purchased with the Blood of his dearly Beloved Son Jesus Christ, to heal our deadly Wounds withal. For surely, if we do not with earnest Repentance cleanse the filthy stomach of our Soul, it must needs come to pass, that as wholsom meat received into a raw stomach, corrupteth and marreth all, and is the cause of further sickness; so shall we eat this wholsom Bread, and drink this Cup to our eternal destruction. Thus we and no other, must thorowly examine, and not lightly look over our selves, not other men; our own Conscience, not other mens lives: which we ought to do uprightly, truly, and with just correction. O (saith Chrysostom) let no Judas resort to this Table, let no covetous Person approach. If any be a Disciple, let him be present. For Christ saith, With my Disciples I make my Passover. Why cried the Deacon in the Primitive Church, if any be holy, let him draw near? Why did they celebrate these Mysteries, the Quire-door being shut? Why were the publick Penitents and Learners in Religion commanded at this time to avoid? Was it not because this Table received no unholy, unclean, or sinful Guests? Wherefore if Servants dare not to presume to an earthly Masters Table, whom they have offended, let us take heed we come not with our sins unexamined into this presence of our Lord and Judge. If they be worthy blame which kiss the Princes hand with a filthy and unclean mouth, shalt thou be blameless which with a stinking Soul, full of Covetousness, Fornication, Drunkenness, Pride, full of wretched Cogitations and Thoughts, dost breath out iniquity and uncleanness on the Bread and Cup of the Lord.
Thus have you heard, how you should come reverently and decently to the Table of the Lord, having the knowledge out of his Word, of the thing it self, and the fruits thereof, bringing a true and constant Faith, the Root and Well-spring of all newness of life, as well in praising God and loving our Neighbour, as purging our own Conscience from filthiness. So that neither the ignorance of the thing shall cause us to contemn it, nor unfaithfulness make us void of fruit, nor sin and iniquity procure us Gods Plagues: but shall by Faith, in knowledge and amendment of life in Faith be here so united to Christ our Head in his Mysteries, to our comfort, that after we shall have full fruition of him indeed, to our everlasting joy and eternal life: To the which He bring us that died for us, and redeemed us, Jesus Christ the righteous; to whom with the Father and the Holy Ghost, one true and eternal God, be all Praise, Honour, and Dominion, for ever. Amen.
Text: EEBO-TCP A32977 (Certain Sermons or Homilies, London 1687; CC0). Margin notes omitted from the text; their Scripture references are in the Study panel.