be in the palate, and intemperance in the stomach; if lust be in the liver, and anger in the heart,-it corrupts the holy food, and makes that to be a savour of death, which was intended for health and holy blessings. But, therefore, when we have lived in the corrupted air of evil company, and have sucked-in the vile juices of coloquintida, and the deadly henbane; when 'that is within the heart which defiles the man,-the soul must be purged by repentance, it must be washed by tears, and purified by penitential sorrow. For he that comes to this holy feast with an unrepenting heart, is like the fly in the temple upon the day of sacrifice the little insect is very busy about the flesh of the slain beasts; she flies to every corner of the temple; and she tastes the flesh, before the portion is laid before the god: but when the nidour and the delicacy hath called such an unwelcome guest, she corrupts the sacrifice, and therefore dies at the altar, or is driven away by the officious priest. So is an unworthy communicant; he comes, it may be, with passion, and an earnest zeal; he hopes to be fed, and he hopes to be made immortal; he thinks he does a holy action, and shall receive a holy blessing; but what is his portion? It is a glorious thing to be feasted at the table of God; glorious to him that is invited and prepared, but not to him that is unprepared, hateful, and impenitent. d But it is an easy thing to say, that a man must repent before he communicates; so he must before he prays, before he dies, before he goes a journey; the whole life of a man is to be a continual repentance: but if so, then what particular is that which is required before we receive the holy communion? For if it be a universal duty of infinite extent, or unlimited comprehension, then every Christian must always be doing some of the offices of repentance: but then, which are the peculiar parts and offices of this grace, which have any special and immediate relation to this solemnity? For if there be none, the sermons of repentance are nothing but • Exta prægusto Deum, Moror inter aras, templa perlnstro omnia. Sed illi, qui invitatur, non qui invisus est. Phædr. iv. 23. Schwabe, vol. ii. p. 302. See the Dootrine and Practice of Repentance, chap. 1. and 2. the general doctrine of good life, but of no special efficacy in our preparation. The answer to this will explicate the intricacy, and establish the measures of our duty in this proper relation, in order to this ministry. SECTION II. The Necessity of Repentance in order to the holy Sacrament. b 1. THE holy sacrament of the Lord's Supper does not produce its intended effect upon an unprepared subject. He that gives his body to that which is against the spirit, and his spirit to the affections of the body,cannot receive the body of Christ in a spiritual manner. He that receives Christ, must in great truth be a servant of Christ. "It is not lawful," saith Justin Martyr, " for any one to receive the holy eucharistical bread, and to drink of the sacred chalice, but to him that believes, and to him that lives according to Christ's commandment." For as St. Paul argues of the infinite undecency of fornication, because it is a making the members of Christ to become the members of a harlot, upon the same account, it is infinitely impossible, that any such polluted persons should become the members of Christ, to the intents of blessing and the spirit. How can Christ's body be communicated to them, who are one flesh with a harlot? and so it is in all other sins: We cannot partake of the Lord's table, and the table of devils." A wicked person, and a communicant, are of contrary interests, of differing relations, designed to divers ends, fitted with other dispositions; they work not by the same principles, are not weighed in the same balance, nor meted by like measures; and, therefore, they that come, must be innocent, or return to innocence; that is, they must repent, or be such persons as need no repentance. And St. 66 a Non per id, quod recte foris oblatum est sacrificium, ad se ducit Deum, intus habens peccatum. Iren. lib. iv. c. 93. Δεινὸν εἰ πρὸς τὰ δῶρα καὶ τὰς θυσίας ἀποβλέπουσιν ἡμῶν οἱ θεοὶ, ἀλλὰ μὴ πρὸς τὴν ψυχὴν, ἄν τις ὅσιος καὶ δίκαιος ὢν τυγχάνῃ. b Just. Martyr, apol. 2. © Quam male inæquales veniunt ad aratra juvenci. — Ov. Her. ix. 29. Mitsch. tom. i. p. 42. Ambrose gives this account of the practice of the church in this affair: "This is the order of this mystery, which is every where observed; that first, by the pardon of our sins our souls be healed, and the wounds cured with the medicine of repentance; and then that our souls be plentifully nourished by this holy sacrament." And to this purpose he expounds the parable of the prodigal son, saying, "That no man ought to come to this sacrament, unless he have the wedding-ring, and the wedding-garment;" unless he have received the seal of the Spirit, and is clothed with white garments, the righteousness and justification of the saints. And to the same purpose it is, that St. Cyprian complains of some in his church, who not having repented, not being put under discipline by the bishop and the clergy, yet had the sacrament ministered to them; against whom he presses the severe words of St. Paul, "He that eats and drinks unworthily, eats and drinks damnation to himself;" that is, he that repents not of his sins, before he comes to the holy sacrament, comes before he is prepared, and therefore before he should. And St. Basil hath a whole chapter on purpose to prove, "that it is not safe for any man, that is not purged from all pollution of flesh and spirit, to eat the body of the Lord :" and that is the title of the chapter. The wicked think to appease God with rivers of oil, and hecatombs of oxen, and with flocks of sheep: they think, by the ceremony and the gift, to make peace with God; to get pardon for their sin, and to make way for more: but they lose their labour (says the comedy1) and throw away their cost, a Ubique mysterii ordo servatur, ut prius per remissionem peccatorum vulneribus medicina tribuatur, postea alimonia mensæ cœlestis exuberet. — In Luc. lib. vi. c. 37. e Nemo huc accedere debet, nisi qui signaculum justitiæ custodierit, aut receperit. Lib. vii. c. 66. 1 Nondum pœnitentiâ actâ, nondum factâ exomologesi, nondum manu eis ab episcopo et clero impositâ, eucharistia eis datur.—Lib. iii. epist. 14. Lib. ii. de baptism. cap. 3. h Quid juvat hoc, templis nostros immittere mores, Pers. ii. 62. Koenig. p. 58. Et operam et sumptum perdunt : id eo fit, quia Plautus, Prolog. Rud. 22. Ernesti, vol. ii. p. 284. because God accepts no breakers of their vows; he loves no man's sacrifice, that does not truly love his service. What if you empty all the Mævanian valleys, and drive the fat lambs in flocks unto the altars? What if you sacrifice a herd of white bulls from Clitumnus k? One sacrifice of a troubled spirit, one offering of a broken heart, is a better oblation, than all the wealth which the fields of the wicked can produce. "God, by the forms and rites of sacrifice, teaches us how to come to the altars, whether for prayer or eucharist; we must be sure to bring no evil passion, no spiritual disease along with us," saith Philo'. The sacrament of the Lord's Supper is the Christian sacrifice; and though the Lamb of God is represented in a pure oblation, yet we must bring something of our own : our lusts must be crucified", our passions brought in fetters, bound in chains, and laid down at the foot of the throne of God. We must use our sin, as the ass's first colt was to be used among the Jews; there is no redeeming of it, but only by the breaking of its neck: and when a sinner comes to God groaning under his load, carrying the dead body of his lusts, and laying them before the altar of God, saying, "This is my pride, that almost ruined me here is the corpse of my lusts, they are now dead and as carcasses are more heavy than living bodies, so now my sin feels more ponderous, because it is mortified: I now feel the intolerable burden, and I cannot bear it." When a sinner makes this address to God, coming with a penitential soul, with a holy sorrow, and with holy purposes, then no oblation shall be more pleasing, no guest more welcome, no sacrifice more accepted. The sacrament qua nunc tibi pauper acerra Digna litem? nec si vacuet Mevania valles, Statius Syl. i. 4. 128. Veenhusen, p. 58. 1 Βούλεται αὐτοὺς ἀναδιδάξαι, διὰ συμβόλων, ὅποτε προέρχοντο εἰς βωμοὺς, ἡ εὐξόμενοι, ἢ εὐχαριστήσαντες, μηδὲν ἀῤῥώστημα ἢ πάθος ἐπιφέρεσθαι τῇ ψυχῇ.Philo. m Quin horres, vererisque talia committere; ac altaria frequentare? quomodo immaculata sacrorum mysteria audes attingere? Hortor igitur te, ut vel committere hujusmodi desinas, vel a venerandis altaris sacrificiis abstineas; ne, quando ignem de cœlo capiti accersens tuo, meritas pœnas, ut optasti, luas. Sic Zosymum Presbyterum arguit St. Isidorus Pelusiota. Lib. v. epist. 12. is like the word of God; if you receive it worthily, it will do you good; if unworthily, it will be your death and your destruction". Here the penitent can be cleansed, and here the impenitent are consumed: here they that are justified, shall be justified still; and they that are unholy, become more unholy and accursed: here they that have, shall have more abundantly; and they that have not, shall lose what they have already here the living are made strong and happy, and the dead do die again. "He that giveth honour to a fool," saith Solomon", "is like him, that bindeth a stone in a sling:" so we read it; but so, it is not easy to tell the meaning. The vulgar Latin reads it, "As he that throws a stone into the heap of Mercury, so is he that giveth honour to a fool;" and so the proverb is easy. For the Gentiles did of old worship Mercury, by throwing stones at him: now giving honour to a fool, is like throwing a stone at Mercury; that is, a strange and unreasonable act: for as the throwing of stones is against all natural and reasonable way of worship and religion, and is against the way of honour; so is a fool as strange and unfit a person to receive it. But when Rabbi Manasses threw stones at Mercury, in contempt and defiance of the image and the false god, he was questioned for idolatry, and paid his liberty in exchange for his outward worship of what he secretly hated; but by his external act he was brought to judgment, and condemned for his hypocrisy. This is the case of every one, that, in a state of sin, comes to the holy sacrament; he comes to receive the bread of God, and throws a stone at him; he pretends worship, and secretly hates him; and no man must come hither, but all that is within him, and all that is without, must be symbolical to the nature and holiness of the mysteries, to the designs and purposes of God. In short, the full sense of all this is expressed in the canon law, in a few words: "A sacrament is not to be given but to him that repents:" for there must no sinful habit, or impure affection, remain in that tabernacle, "Omnia sacramenta obsunt indigne tractantibus, prosunt tamen digue sumentibus, sicut et verbum Dei. — S. August, contr. epist. Purmer. • Prov. xxvi. 8. P Non pœnitentibus istud infundi non potest, quia sacramenti genus est.— Cap. illud. dist. 95. |