The crucified Jesus, or, A full account of the nature, end, design and benefits of the sacrament of the Lords Supper with necessary directions, prayers, praises and meditations to be used by persons who come to the Holy Communion / by Anthony Horneck ...

CHAP. X.

Of Taking the Consecrated Bread with our Hands, and the Mystery of it.

The CONTENTS.

In the Primitive Church, the Eucharist was always taken with the Hand: This Simplicity, in progress of Time, abandon'd; and, as the Veneration of External Symbols advanced, the Bread received in certain Vessels, and sometimes upon Li∣nen Cloth. The Superstition of the Church of Rome of putting the Bread into the Mouth of the Communicant laid open, and the Vanity of it shewn. The Mystery of Taking the Eucharist with our Hands, set down in three Particu∣lars, viz. To put us in mind, with what Alacrity we are to accept of the Mercy offered us, to testifie our appropriating of that Mercy to our selves, and to hold it fast when we have received it. Of God's Liberality, in bidding us take the best Gift he hath to bestow. The Impiety of those that take Christ for their Redeemer, and continue disobedient, discovered. The Prayer.

I. 'TIS certain that Christ said, Take and eat; which the Primitive Church understood of taking the consecrated Elements with the Hand. And to this pur∣pose saith Tertullian, We receive the Eucharist from none, but from the Hands of the President or Minister of the Ordi∣nance. It was for this Reason, that in the ancient Litur∣gies,

the Deacons cried to the People, or Communi∣cants, Extend your Hands: And upon this Account it was, that St. Ambrose expostulating with Theodosius, about the barbarous Slaughter he had been guilty of, tells him, How can you stretch forth your Hands, from which, as yet, innocent Blood drops down? How can you, with such Hands, receive the Body of the Lord? Nor do even the Papists themselves, who will not suffer the Lay-Communicant to touch the Wafer with his Hand, but put it into his Mouth, deny it. Whether every one in the Ancient Church did take the consecrated Elements with his own, from the Priest's or Deacon's Hand; or whether they took it out of the Dish, into which the sacred Bread was broken, with their own Hands, is not very material to determine: Though whatever Passages there may be in Clemen•• of Alexandria, and St. Cyprian, which seem to im∣port, that the Communicants did take the broken Bread out of the Dish; yet most of the Ancients do agree, that the consecrated Elements were taken from the Hands of Ecclesiastical Persons: And though, among the Jews, the Master of the Family, that broke the Bread, did not always give it into the Hands of every Guest; but ha∣ving broken it, laid it upon the Table, and every one took a Piece; yet the Practice of the Christian Church, for Six Hundred Years at least, after Christ, sufficiently shews how the holy Apostles took it; whom, we may suppose, the first Churches did imitate: And as the Dis∣ciples took it from Christ's Hands, so the Communi∣cants afterward took it from the Apostles and their Suc∣cessors Hands; which Practice continues this Day in most Churches of the Protestants, that call themselves Reformed: I say, in most; for in some, and particularly, those of the United Provinces, the Communicants take it out of the Dish, after it is broken by the Minister. It was Ignorance and Superstition that brought in a con∣trary Custom: And from hence rose that Canon in the Council of Antisiodorum; celebrated about the Year after Christ, 613. That Women must not take the Eucharist with their bare Hands, but in a Linen

Cloth, which they called Dominicale. Soon after, as Fol∣ly and Superstition increased, some began to take the consecrated Bread in little Vessels of Gold, or of some other Metal; against whom the Sixth Council of Constan∣tinople, about the Year of our Lord, 676. made a Canon, and forbad them to do so for the fu∣ture; but to put their Hands cross-wise, and so to re∣ceive it. The Pretence in receiving the holy Bread in some Thing, besides their bare Hands, was, that they might not defile the Body of Christ with their Hands; as if touching it with baser Things than their own Hands, would be more acceptable to God: For, as Solomon tells us, a living Dog is better than a dead Lion; so we may with far greater Reason say, That a living Hand is infi∣nitely better than all the dead Things which are made, either of Gold, or Silver, or Brass, or any other Mineral. But though these Abuses crept in so early, yet the Cu∣stom of receiving the holy Bread with their Hands con∣tinued in abundance of Churches, till the latter end of the Ninth Century; by which Time it began to be cu∣stomary in the Western Church to put the Eucharist into the Mouths of the Communicants, as it is practised this Day in the Roman Church, as also among the Lutheran Protestants. It is confessed, that a Canon was made in a Council of Roan, about the Year of our Lord, 685. That the Eucharist should for the future, by the Priest, be put into the Mouth of the Com∣municant, whether Woman, or Lay-man: Yet there are sufficient Testimonies ex∣tant, that assure us, that this Canon was not observ'd eve∣ry where, till about the latter end of the Ninth Century. In a Word, As Superstition grew, and the Doctrine of Transubstantiation began to prevail, so this ancient Rite of taking the Eucharist with the Hand, was abolished; and the Priests of the Church of Rome would not so much as suffer Lay-men to touch the Sacramental Bread with the Tip of their Fingers, pretending that it was only given by Christ into the Hands of Priests; an Absurdity so great, that by the same Rule it would follow, that the

Laity must be totally excluded from the Sacrament, be∣cause, at the first Institution, it was received by none but Priests. Nay, to that heighth of Folly did Men arise by degrees, not only Papists, but many also that profes∣sed the Purity of the Gospel, that it was counted a great Profanation of the Eucharist, if the People did any way touch the sacred Bread; and therefore great Care was, and is still, taken, even at this Day, that the Bread be put exactly upon the Tongue of the Communicant, that he may not touch it so much as with his Teeth; So that under a pretence of Religion, Men are made to forbear that, which true Religion commands to be done. And what an Injury is it to the People, to hinder them from touching and taking the holy Bread in their Hands, when Christ laid down his Life for them, as well as for the Priests? Did the Priests receive greater Benefit by Christ's Death, than the People? Or, were some pecu∣liar Advantages consigned to them by his Death, over and above what is intended for the Laity? If this could be proved, there might be some Colour for this Pre∣tence: But when all equally share in his Mercies, why should not all take the Bread in their Hands, whereby they remember the Benefits of his Death? Are the Priest's Hands holier or cleaner than the People's? Would to God they were so, not only in this Sacrament, but in all Things! But, after all, what can be more weak, or sil∣ly, than to imagine that the holy Bread is defiled more by the Hands and Teeth, than by the Tongue, or Bowels, or Stomach, which receive it? Is not the Tongue a Mem∣ber of the Body, as well as the Hand? Or, are the Bowels, into which the Bread is received, purer than the Hand? If it be said, that by the Hands great Sins are usually committed, I would fain know whether grea∣ter Sins are not daily committed with the Tongue, than with the Hand? So impertinent is this Plea, that it de∣serves no Argument, or Answer. In the Greek Church, the Custom of taking the holy Bread with the Hand, was kept up for many Hundred Years, till

of late they have got a way of mingling the holy Wine with the Bread in a Spoon, whence the Communicants do take it.

II. As we are commanded to take the holy Bread with our Hands, which makes it no indifferent Thing, so we cannot suppose that Christ would command it, without intending some Mystery in that Action; and if it be lawful to guess, we may piously believe, that by that Taking, he intended these following Things.

1. It puts us in mind, with what Alacrity we should ac∣cept of the unspeakable Gift, viz. The Mercy of Reconci∣liation, by the Death of Christ Jesus: As we readily stretch forth our Hands to receive a Present that is plea∣sing to us, so ought we to accept of what a merciful God doth so freely and so frankly bestow upon us. Ac∣cept of it! You will say, Who can be supposed to refuse it? Will a Malefactor scruple to accept of his Prince's Pardon? Or, If a King put a Treasure into a poor Pri∣soner's Hands, will he scorn it, or withdraw his Hand? 'Tis true, Men are willing enough to accept of a Sa∣viour, so they may have him upon their own Terms: If he will give them leave to do what they please, and then save them, they are most ready to take, and to embrace him. But that is not the Acceptance I mean: For such an Acceptance implies a Contradiction, as being con∣trary to the whole Design of that Reconciliation: For by his Death, he was to destroy the Works of the Devil; and therefore to accept of him, and to cleave to those Works he came to destroy, is to set Christ at variance with himself. He that accepts of this Gift, must express that Acceptance, not only by his Hand, but his Heart too, and conform also to the Design of that Gift. For, Is Christ divided? Shall I accept of a part, and not of the whole? Shall I receive him as a Saviour, and not as a Guide and Ruler too? Shall I stretch forth my Hand, to put his Sceptre of Grace and Mercy to my Lips, and break the Sceptre when I have done? This is impious, and unreasonable.

2. We take the holy Bread with our H••nds, to testifie our Approbation of that Gift, and that we take it to our own Use and Benefit; as he that takes Food in his Hand, doth it to feed his own Body, and to strengthen himself. And, indeed, Christ is willing, that the Soul that comes to this holy Table should say, Christ is mine, for me he suffered, for me he died, for my sake he left Heaven, and confin'd himself to a Cradle, to a Stable, to a Man∣ger: For me he was nailed to the Cross, for me that precious Sacrifice was offered, and I share in all the Be∣nefits of his Death, as well as my Brother, my Sister, my Friend, and my Neighbour: The Estate he pur∣chased belongs to me, I have a Right to it, as well as St. Paul and St. Peter, as well as Zachaeus and Mary Mag∣dalene: And there is no Dispute of it, where the Com∣municant brings with him Mary Magdalene's Tears, St. Pe∣ter's Repentance, St. Paul's Admiration of God's Love, and Zachaeus's Charity, he may be as confident that Christ gives himself to him, as if he heard Christ saying to him with an audible Voice, in the Prophet's Language, Fear not, I have redeemed thee, thou art mine: He may justly believe, he hears Christ saying to him, Here, Christian, take that which is thine own, even my self, that Pardon, that Salvation, that Peace, that Joy, that Spirit, that Comfort, which my Death hath purchased, and my Cross hath gained. I am thy Portion, and all that I have is thine; I am thy Shield, and thy exceeding great Reward: Be not afraid to apply these mighty Blessings to my Soul; for as great, as won∣derful, as rich, as magnificent as they are, and as poor, as mean, as wretched, and as naked as thou art, take them, and wear them, tye them as a Crown about thy Head: Look upon the bright, the everlasting Mansions of Bliss and Happiness; look upon all that Saints and Angels do enjoy, and please thy self with the Thoughts of it; for all is thine.

3. We are commanded to take the holy Bread with our Hands, to let us know, that having accepted of this Gift, and appropriated it to our selves, we are to hold it fast,

and not to let it go again. Then we let Christ go, when we grow cold in our Love to him, and to his distressed Members, or to our Brethren in general. Love stays that Bride-groom of our Souls, Love preserves his gra∣cious Presence, Love chains him to our Hearts. It was an excellent Resolution of the Spiritual Spouse, and that Spouse are we, Cant. 3. 3, 4. The Watch-men that go ••••ut the City, found me; to whom I said, Saw ye him whom my Soul loves? It was but a little that I passed from them, but I found him whom my Soul loves. I held him, and would not let him go, until I had brought him into my Mother's House, and into the Chamber of her that conceived me. This must be the Resolution of every Soul that is tender of spiritual Comfort. The Way to hold him fast, is, to kiss him with our Thoughts, to embrace him with our Minds, to cleave to him with our Affections, to cling to him with our Will, and to caress him with our Obe∣dience: If he would go away from us, these are the Charms that hold him: And the Soul that, with David, hath Courage to say, and sincerely intends what it says, Psal. 18. 1. I will love thee, O Lord, my Strength, my Rock, my Fortress, my Deliverer, my Buckler, and the Horn of my Salvation, and my high Tower, may expect as gracious an Answer. The same we read of, Psal. 91. 14, 15, 16. Be∣cause he hath set his Love upon me, therefore I will deliver him: I will set him on high, because he hath known my Name: He shall call upon me, and I will answer him; I will be with him in Trouble, I will deliver him, and honour him: With long Life I satisfie him, and shew him my Salvation.

The Preceding Considerations reduced to Practice.

I. HERE we may take a View of the immense Bounty of our Master, to his Church and People. Our Saviour pathetically describes it, Mar. 12. 1.—7. For, according to the different Conditions of his Church, he sent various Servants, to check them, to admonish them, to warn them, to represent to them the Joys and Torments of

another World; and though not a few of these Servants were persecuted, stoned, killed, abused, and some met with cruel Mockings, with Bonds and Imprisonments, yet that did not discourage him; and having therefore yet one Son, his Well-beloved, he sent him also last unto them, saying, They will reverence my Son: And this Son he bids us take; and with him, all Things that can make us truly happy. And though it is true, the covetous and sensual Man would have taken it more kindly, if God had bid him take Chests of Gold, and Talents of Silver, rich Houses, and richer Lands; yet had those Gifts been very mean, and unworthy of his Wisdom and Holiness. His Gift, like himself, must be spiritual and great; and in bidding us take his Son, with all the Benefits of his Death, he bids us take the most inestimable Mercy, and that which must make us rich, and great, and glorious, to Eternal Ages. If he had bid us take the World, and the Fulness thereof, there had been no great Self-denial in that Offer: But to offer the Son of his Love, and to bid us take him as our own, whereby we enjoy all his Wealth and Treasures, the Self-denial is so great, that the Sacred Writers know not how to express it, and therefore use such Words as may serve to feed our Admiration; So God loved the World, that he gave his only begotten Son: And the Word so, implies so vast an Ocean of Love, that the Understandings both of Angels and Men, may lose themselves in the Contemplation or Survey of it.

II. Here I cannot but reflect on the Rudeness of some that take him indeed, but it is as the Soldiers at his Pas∣sion took him, by Force and Violence. There are Thousands that will take him for their Saviour, whether he will or no: Though he hath protested that he will say to those who would not do the Will of his Father which is in Hea∣ven, I know you not, depart from me, ye Workers of Iniquity; yet these very Persons will lay hold on him, and will be saved by him, in despight of him; and therefore do not only assemble with other Christians, under the Cross, at the holy Table, and there pretend to take him to their

Comfort, as well as the best of them; but on their Death∣beds too, after they have abused him by their carnal and sensual Lives, lived like his Enemies, lean upon him, de∣pend upon him, lay hold on his Merits, support them∣selves with his Sufferings, and stay themselves on him, as if they were resolved he should not shake them off: This is a Rudeness that admits of no Excuse. Not but that he is ready enough to refresh those that lay hold on him as they should do; but where Men's Hearts remain unsan∣ctified, unholy, unresolved to walk in the Light, as he was in the Light, unaffected with the Love of God, un∣touch'd with a Sense of Sin; there to hope, and be confi∣dent they shall be saved by his Merits, is to make Christ a Patron of their Sins, and an Encourager of Hypocri∣sie, and to charge him with a Lye, as if, contrary to what he hath so often affirmed, asserted, repeated and confir∣med by Miracles too, not those that have followed him in the Regeneration, but those whose Hearts and Lives were never changed, shall sit upon Thrones when the Son of Man shall sit upon the Throne of his Glory, Mat. 19. 28.

III. From hence it is evident, that to take Christ for our highest and chiefest Good, a Man must believe there is something to be got by him, which the World cannot give, and beyond all that the World can afford: And this Belief must not be slight or superficial, but a Belief that considers the Consequence and Importance of this Truth; not a Belief of Speculation, but a Belief that rouzes the Soul from her Slumber. A Man that doth not heartily believe that the greatest, the best, the choicest Satisfaction flows from the Possession of this Treasure, will never labour, or toil, or put himself to Trouble to get Possession of it. So that, if ever we take the Lord Jesus according to the Rules laid down in the preceding Discourse, so as to accept of him upon his Terms, to appropriate him to our selves, and to hold him fast, we must sit down, and in cool Blood consider, whether that Bliss and Happiness is to be found in him, which the Scri∣pture speaks of; and to weigh that Happiness, how far

it transcends all other Felicities and Comforts of this World; end not to rest, till we are fully persuaded of the Truth and Reality of it: And this Persuasion will, in a manner, force and compel us to take him so, as, with the Merchant in the Gospel, to sell all we have, for that inestimable Pearl.

The PRAYER.

O Jesu! My All, my Sun, my Light, and the Glory of my Soul! Who hast taken upon thee the Form of a Servant, that I might be taken into the Number of the Kings and Princes of the other World! I have too long entertain'd my self with the Pleasures and Vanities of the World, and the uncertain Shadows and Images of Car∣nal Satisfactions. I see, I see, there is that in thee, which counter-balances and out-weighs all that the World can call rich, and excellent, and beautiful: They that enjoy thee, walk in Light, and the Darkness trouble them not. O take my Soul, and reform it; Take my Will, and rectifie it; Take my Understanding, and eradiate it with thy Beams; Take my Af∣fections, and inflame them. O let me not take Shadows any longer for Realities: Take me into thy School, and teach me; Teach me, how I may be thy Disciple; Teach me, how I may be satisfied with thee alone; Teach me, how I shall take thee for my Head, my Governor, and the Regent of my Soul. Take care of this poor miserable Sinner; Take thou the Government of my Heart: It is thine, thou hast bought, thou hast redeemed it, thou hast paid the Ransom. Take me Captive by thy Love: Free me from the Prison of my Corruptions, that I may be fit to be taken into the Number of such as have washed their Robes, and made them white in the Blood of the Lamb, and stand for ever before the Throne of God, and serve him Night and Day in his Temple. Amen.

Notes

• Can. 36.
• Can. 101.
• L'Arroque's Histo∣ry of the Eucharist, Part 1. O. 13.
• Jac. Goar. in Not. ad Miss. Chrysost. p.m. 150.