The Christian sacrament and sacrifice by way of discourse, meditation, & prayer upon the nature, parts, and blessings of the holy communion / by Dan. Brevint.

SECTION VII.

Concerning the Sacrifice of our own Persons.

1. IT is either the Error, or the incogi∣tancy of too many Christians, which makes them somtimes beleive and of∣tener live, as if under the Gospel there were no other Sacrifice but that of Christ upon the Cross. It is very true indeed there is no other, nor can there be any other sufficient, and proper for this end, of satisfiing Gods Justice, and expiating our sins. I have troden the Winepress a∣lone, and of the People there was none with me; I looked and there was none to help. Esay. 63.3.5. In this respect, tho the whole Church should in a Body, offer up her self as a burnt Sacrifice to God, yet could she not contribute more, to∣wards the bearing up or bearing away the wrath to come, then all those Inno∣cent souls, who stood neer Jesus Christ when he gave up the Ghost, did towards the darkning of the Sun, or the shaking of the whole Earth. But that which is not so much as useful, much less necessary to this Eternal Sacrifice, which alone could re∣deem Mankind, is indispensably both ne∣cessary and useful, that we may have a

share in this Redemtion. So that if the Sacrifice of our selves, which we ought to offer up to God, cannot procure Sal∣vation; it is absolutely necessary to re∣ceive it.

2. As the old Law never introduced Aaron officiating before the Lord, with∣out the whole People of Israel, repre∣sented both by the twelve stones on his Ephod and the two other on his should∣ers Exod. 28.12.30. The Gospel most commonly describes Jesus Christ and his Church, not only as two Parties, that do nothing the one without the other, but somtimes also as one Person alone: as particularly, 1. Cor. 12.12. Christ acts, officiates and suffers for his Body, in that manner that doth become the Head: and the Church imitates and fol∣lows all the motions and sufferings of this heavenly and holy Head, in such a manner as is possible to its weak Mem∣bers.

3. The main if not the whole Divi∣nity of S. Paul as well in point of faith, as of Christian life, runs upon this Con∣formity both of actions and sufferings: And that of S. Iohn likewise upon this same Communion. The truth is, Our Sa∣vior had neither Birth nor Death nor Resurrection here on Earth, but such as we ought to conform us to: as he hath nei∣ther

Ascention, nor Throne, nor Ever∣lasting life, nor Glory, but such as we may also have in Heaven common with him.

4. This Conformity or likeness to Christ, which (as the Hebrewes use to spake,) is the foundation and Pillar, that is, the grand Principle of the whole Christian institution, relates more directly to our du∣ty about his Sufferings; and then to our hap∣piness about his Exaltation. And the Communion, which is the other great fundamental, that S. Iohn hath still in his Mouth, points more at this, and presupposes that: And both make up a full Comment upon the words which our Savior so often commanded his Disciples, to follow him; thereby sig∣nifiing both the Labor, and the suc∣cess of this most Important Journy, for without doubt we shall follow him into Heaven, if we will follow him here on Earth: and we shall have Communion with him in his Glory, if we will keep Conformity with him here in his Suffe∣rings.

5. These three expressions to Follow, to be like or have Conformity, and to have Communion, which are the most essential Clauses in the charter and charge of christianity, are not to be limited to the imitation of Christs Moralls on∣ly,

as when he bids us be Holy as he is Holy, &c. but they oblige all his Disci∣ples to follow and imitate him likewise, as much as in them lies, throughout all the other parts of his life, and the very functions of his Offices. For we must be regenerated in his Birth, dye on his Cross, be buried in his Grave, bear his shame in his Tribulations; in a word, Christ and Christians are and must be continually together, Where I am there my servant shall be also. Ioh. 12.26. But of all these Duties the most funda∣mental and most indispensable, is that of bearing part of his Cross and dying with him in Sacrifice.

6. Never did the Son of God intend any more to offer himself for his people, without his people, Then did the High Preists of the Law to offer themselves for Israel without his Ephod, the memori∣all of them. Christ presented himself to God, in this great Temple, which is the world, at the head of whole Man∣kind, as did the first born of Egypt, who also did prefigurate him every one in his house, at the head of his family. He came as a voluntary vi∣ctim to the Altar, being attended on by his Israel, who as it were with their hands laid all their sins upon his head. There∣fore

as it was necessary, that they, who sought for Attonement, should wait up∣on the Sacrifice: and that whosoever would escape the destroyer, or other Plagues, should keep themselves with∣in that house, where either the first born, or the Paschal Lamb was destroy∣ed: by the same necessity, whosoever do pretend to Eternal Salvation, must needs appear within that house, about that Altar, and that Cross, whereon this first born of every Creature, and this Eternal both Priest and Sacrifice was pleased to Offer up himself.

7. By this standing and appearing at the Altar under the Law the sinners in∣deed did not dye; the victim alone being burned and destroyed: but because they laid their hands on it, when it was dying, and fell (for prayer and worship) on their faces down to the ground, when it did fall bleeding to death, They were as well as the very victim, repu∣ted to Offer up themselves. So the tru∣est Christians likewise are neither cruci∣fied, nor destroyed in that manner, that their Master and Savior was: yet, 1. be∣cause they look towards, and cast them∣selves upon his Cross and Sufferings, as the only means both of expiating for their Sins, and of Salvation for their Souls, 2. because of the great and

sharp grief, which they do suffer who sincerely think on the Son of God thus dying, and which is more, thus dying only for their sakes; which to them is as it was to the Blessed Virgin a sword to pierce their hearts, and likewise to pierce and crucifie to death their Sins: 3. because their whole Body of Sin, being by this Crucifixion, really over∣mastered and wounded, there remains no life in them, but what they may, and will offer up and dedicate to Gods Service; The Savior thus offering him∣self, and the saved so united to him by faith, so plunged both into the Com∣munion of, and grief for his Sufferings, and so resign'd up and consecrated to his Will for the remnant of their life, are both accounted before God for one and the same Sacrifice.

8. It is the same, first by Imputation, such as were the first fruits and the Lump: Rom. 11.16. The Eares of Corn and the Harvest, which were both to∣gether involved in, and made holy by one Offering. Levit. 23.10.11. In this sense Jesus Christ dying upon the Cross, was made the first fruits of them that offer themselves to God, that they may be sanctified by his death and Sacrifice. If one be dead then all are dead; as he was made the first fruits of them that sleep,

that they should be quickned by his Resur∣rection. But secondly as the Lurnp or mass may in some case either lose or not get at all the priviledg and holiness of the first fruits, (for example, a few sheaves of Corn, which the Worshippers had offered unto the Lord, could by no means sanctify that Harvest which af∣terwards should be eaten in the Service or in the Temple of an Idol) Two real Actions are required to make good this Imputation, and to join the Christians to the Sacrifice of Christ their Head.

9. The first is, that they endeavor to crucify their sinful members as really as Christ himself had his sinless Body crucified. So that the feet, that before did run to Evil, the violent hands that did injure, the greedy eyes that did co∣vet, and all those members of the Flesh, that were weapons of wickedness, may by this Cross and Sacrifice be most re∣ally bound, and in a good measure destroyed as to their Corruption. I do glory in the Cross of Jesus Christ, by which the world is crucified unto me, and I unto the world. Galat. 6.14. So Jesus Christ, and his whole Church, and in this Church every true penitent Sinner being joined all together, do make up that compleat Sacrifice, which seems to have bin prefigurated by the Sacrifice at the

consecration of Aaron, Exod. 29.13.14. whereof the kidneyes and the fat about the Inwards, were burnt as a sweet smel∣ing Oblation on the Altar: but all the Flesh, the Skin, the Feet, the Dung (Instruments and Emblems of Sin) were thrown and burnt without the Camp. For Jesus Christ and his Church so concur together in one Oblation, that the blessed Savior contributes all that can go up into Heaven to please and appease God: and we on our Part do contribute, but what deserves to be re∣moved out of the way, the Corruption and smell of sin. The Second necessary Condition to the aforesaid Imputation (for no imputation either to life or death can be just without some real grounds to support it) and to incorpo∣rate us into the Sacrifice of Christs Bo∣dy, is a serious resolution of piety, and universal consecrating both of our Per∣sons and of all our Actions to God. I am crucified with Christ, that I may live to God. Now it is not I that live, but Christ lives in me, and the life which I now lead in the Flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Gal. 2.19. This Place must be so rendred accord∣ing to the distinction of both the Greek Copies, and all the Oriental versions.

And this Act of the Church consecra∣ting her self to God, and joining her self so to Christ as to make but one Ob∣lation with him, is the Mystery repre∣sented by the daily Sacrifice. Exod. 29.38. Numb. 28.3.

10. This Sacrifice did consist of two parts. The first and cheifest was the Lamb, that did foreshew the Lamb of God: and the second was the Meat and drink-Offering made of flower mingled with Oyl and Wine: all which being but an Additional thrown on the Lamb, morning and evening, was counted but for one and the same Sacrifice. Those Secondary Oblations so thrown and burnt upon the main Sacrifice, signified properly these Offerings, which Christians must present to God, of themselves, of their Goods, and of their Praises. From this Meat and Drink Offering which was added to more substantial Sacrifices, came the Bread and Wine to be used at the celebration of Christs Death. Which Bread in the Communion considered as Sacrament, signifies the natural, but con∣sidered as Sacrifice, it represents the my∣stical Body of Christ, that is his Church. For we that are many saith the Apostle 1 Cor. 10.17. are one Bread. To this pur∣pose the holy Martyr Ignatius Epist. Rom. being ready to be offered up by Mar∣tyrdom,

said he was the wheat of God, which was to be ground by Beasts teeth. Soon after the Church added Oyl and Frankincense to Bread and Wine, to make up the whole Meat Offering which con∣sisted of these four Things. The truth is, all what we can offer upon our own account, is but such an Oblation as this Meat and Drink offering of Moses was, that cannot be presented but by the virtue and merits of Jesus Christ, who supports it: and that can never ascend up to Heaven but along with the sacred smoke of that great Burnt Sacrifice, which is to carry it up thither. For on the one side our own persons, our works, or any thing else that may be ours, are by themselves but weak, unsubstantial kinds of Offerings, which cannot be presented unto God, otherwise but as these Additional Oblations, which from themselves fall to the ground; unless a more solid Sacrifice do sustain them: And on the other side, this solid and fundamental Sacrifice upholds, saves and sanctifies, but those persons and things, that according to the Law of Moses his Meat Offerings, are thrown into this his fire, are hallowed upon his Altar, and are together with him consecrated to God by him.

11. For this cause it is, that as soon

as the Prophet had preached the com∣ing of this Everlasting Sacrifice, and the propitiation and happiness, which it would spread over all the world; he foretels at the same time, that the Apo∣stles and their successors: (whom he de∣signs by expressions proper to that Oe∣conomy, under which he did live) should bring the Nations from all parts of the Earth, as an Offering unto the Lord. Esay. 66. And to the same purpose St. Paul himself speaks of his Evangelical Office as of a Sacrificing Priesthood; and of the Gentiles, whom he did convert to Christ, as of so many Sacrifices which he presented to the Lord. I exercise, saies he, in the Gospel a holy Sacerdotal Priest∣hood (for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both) that the Oblation of the Gentiles may be acceptable, being sanctified by the holy spirit. Rom. 15.16. Hence proceeds that Me∣thod, which he observes most constant∣ly, never to preach the Faith in Jesus Christ, without inviting presently the Beleivers to Offer up unto God, either their Bodies and Souls: as Rom. 12. or their works of holiness, of Praise, of Charity, &c. as every where else. And these are the Spiritual Offerings which every true Christian must join to cast upon the fundamental Sacrifice of Christ Jesus.

12. We know indeed that the uni∣versal Assembly of Christians could ne∣ver meet at the same time, or place, ei∣ther to follow Christ in a Body, when he went to offer himself for them; or to fall upon their faces and prostrate themselves to the ground, when he bow∣ed his head under their Sins: Provi∣dence that scatters men up and down throughout all places and times of the world, permitting no possibility of such a general meeting. But the Sacrifice of Christ, tho it was confined to few hours and to a small parcel of Ground as to the Suffering; yet being everlasting, infinit, and still the same, as as to the sufficiency and virtue of it, coextends it self most perfectly to all both times and places, when and where those scattered members, will ever come to Offer up themselves to God with their head. And besides this, the second part of his Sa∣cerdotal Office, which consists in inter∣ceding, continuing still in the very Act, till the worlds end; They that could not embrace his Cross, and join with him at that same time that he Offer'd himself, may do it every day, and hum∣ble themselves like poor victims loaden with sins and miseries, at the same time, that now he continues still actually inter∣ceding. So in all Places, at all times,

and upon any emergencies, whensoever the Beleivers will present themselves unto God, both with and by his Son Jesus, they may still receive the favor of acceptation, and that real efflux of saving Odor from Christ, which was represented by that typical holiness, which the additional Oblation did re∣ceive from the principal Sacrifice, when it was adjoined to it. Whereas it is most certain, that all the Merit and blood of Christ shall no more save Men that will not draw neer and join themselves to conformity and Communion of his Death; then the continual and other burning Sacrifices, were ever able to consecrate, that meat, that Wine, that Oyl, and that Frankincense, which were not brought, nor burned upon the the same Altar with them.

13. Now tho all men be called to this conformity and Communion in the Sufferings of Christ, from the time of those sufferings, until there be no times at all: and altho the daies of our present life, have all the priviledg which these seven feast daies once had, when every one might gird his loins, eat his unleavened bread, and kill his own Bul∣lock, as the Priest did Sacrifice the Pas∣chal Lamb; (which Bullock was super∣added to the Paschal Lamb, that both

might better suffice for the 7 Festival daies, besides its other ritual and figurative im∣portance as a Sacrifice:) it is certain, nevertheless that there are two more special and extraordinary daies, wherein Christians are invited by more urgent and proper Circumstances, to present their Souls and Bodies by way of Se∣cond Offering upon the Sacrifice of their Savior. The first is past, and that was when the Savior offered himself to death: when Heaven and Earth, Temple and Graves shook at the blow that killed him; when pious Souls either stood im∣moveable as the blessed Virgin hard by his Cross, or in a manner crucified themselves, beating their breasts as the Daughters of Jerusalem: and when eve∣ry Disciple might by the very conjun∣cture of all the things he saw, be mo∣ved to say as Thomas, let us go and let us dy with him. Joh. 11.16. The o∣ther time most favorable and proper, next to that of his real Passion, is that of the holy Communion; which, as it hath bin explained, is a Sacramental Passion, where tho the Body be broken, and the blood shed but by way of re∣presentative Mystery, yet both are as effe∣ctually, and as truly offered for our own use, if we go to it worthily, as when

that holy and divine Lamb did offer himself the first time.

14. Therefore whensoever Christians approach to this dreadful Mystery, and to the Lamb of God lying and sacrificed (as some say that the holy Nicene Coun∣cil speaks) upon the holy Table; it con∣cerns their main interest in point of Salvation, as well as in other duties, to take a special care, not to lame, and deprive the grand Sacrifice of its own due Attendance. But to behave them∣selves in that manner, that, as both the principal and additional Sacrifices, were consumed by the same fire, and went up towards Heaven in the same flame; So Jesus Christ and all his Members, may jointly appear before God: this in a Sacramental Mystery, these with their real Bodies and Souls, offering them∣selves at the same time, in the same place, and by the same Oblation. So that whosoever are attending on this sa∣crifice, since they do it in remembrance of their Savior, once really dead, and every day Sacramentally dying for them (do this in remembrance of me) they do it in such a manner, 1. as may be∣come faithful Disciples, who are resol∣ved to dy both for and with their Ma∣ster: 2. as true and sincere Members that cannot outlive their own head;

and 3. as truly penitent sinners who dare not look for any share in the Glory, and Redemtion, and session at the right or left hand of their Savior, unless after their way they undergo the same Baptism, un∣less they will drink the same Cup: and unless they enter really into the Com∣munion of that Sacrifice and those Suf∣ferings, which their Master, their head, and their Savior hath passed through, and which this very Sacrament engages them to.

15. Now, this Communion doth re∣quire, first a Conformity of Actions, that may in some sort correspond to all what Christ hath done as Priest: Secondly another Conformity of mortifications, and passions, that may likewise answer to whatsoever he hath Suffered as a volun∣tary Victim. As Priest; (for in this occa∣sion all Christians after the example of their Savior, become Priests, since they offer themselves to God) to follow all the steps, and take upon them all the preparations, the Course of life and the like dispositions of mind, which were seen in this Blessed Melchisedeck, when he presented himself to God. To this effect the faithful Worshipper, present∣ing that Soul and Body, which God fitted him with at his coming into this world, will lay them down at the Altar.

Lo I come, if this Soul and Body may be useful to any thing, here they are both to do thy will O God. And hereafter if it please thee, to use that power which thou hast, as Crea∣tor over Dust and Ashes, o∣ver weak flesh and Blood, o∣ver a brittle vessel of Clay, over the work of thine own hands; Lo here they are to suf∣fer also thy good pleasure. I do now protest to my God, that if he please to afflict me either with pain or dishonor, I will humble my self under it, and be obedient unto death, even unto the death of the Cross. † Whatsoever may happen to me either from the Jews, or Gen∣tiles, from my Neighbors, or from strangers, since it is my

God that emploies them, tho they neither know, nor think it so; unless at the same time God help me to some lawful means of securing my self a∣gainst their wrongs. I will not hereafter open my mouth be∣fore the Lord, who doth strike me, except only to sing the Psalm, after I have eaten some bitter Herbs that belong to this Passover; and to bless the Lord who gave them me; and intreat him for the wick∣ed, who perhaps hath malici∣ously gathered them. Hereafter no man can take away any thing from me, no life, no ho∣nor, no Estate, since I am rea∣dy of my self to lay them down, assoon as I can perceive that God requires them at my hands. Nevertheless, O Father, if thou

be willing, remove this Cup from me; yet if I must drink it, thy will be don. What kind soever of Suffering hereaf∣ter may trouble my Flesh, or what kind soever of Agonies may perhaps worse trouble my Spirit, following the example of this high Priest, in the midst of his bitterest pains, O Father, into thy hand b I will ever remit my life, and the dearest concern∣ments that attend it. And if thou be pleased, that either I live yet a while, or not; I will with my Savior bow down my head, c I will adore thee under my burthen, and humble my self under thy hand; I will give up all what thou wilt be pleased to ask, Goods, Joys, &c. until at last I surrender and give up the Ghost.

a

16. To this first part of our Confor∣mity with Christ as Priest, must be re∣ferred, whatsoever we read he did from his last Passover to his Passion, as far as we can imitate it: as when he washed the feet of his Disciples: when he pray∣ed for his Murderers: when he received with a mild reply the rashness of him that struck him, commiting all the rest to God: when he took that charitable care of gently restoring the Ear to an insolent fellow named Malchus: when his dismallest Agonies never kept him from comforting a Penitent, this day shalt thou be with me in Paradise; Luk. 23.43. nor from instructing Good pious Souls, ye Doughters of Jeru∣salem weep not, &c. nor from interce∣ding for his cruellest Enemies, Father forgive them for they know not what they do. nor from taking care for his Relations, woman behold thy son &c. Ioh. 19.26. Hereupon the success of these both Active and Passive dispositions must needs be this, that God looking first to Abel, and finding him endued with that spi∣rit of humility, of Charity, of meek∣ness, and of patience, which was also in Christ Jesus, Phil. 2.5, he certainely will be pleased to look also upon his Sacrifice, Genes. 4.4.

17. Besides this first Conformity of

holy Dispositions, and as it were Sacer∣dotal Ornaments, between Jesus and his Disciples, considered as they are Priests: there must needs be also a conformity of Death and Passion between them, being considered as Sacrifices. The first Conformity, which regards Personal and Priestly Endowments, is never so exact, nor so full, as to adorn inferior Priests with all the proper Attire of Aaron; his Golden Plate, his embroidered E∣phod, or his Miter, or his Breast Plate: yet it is never so defective, but that he and they may without indecency, not∣withstanding the inequality of their Gar∣ments, officiate at one Altar. The second Conformity which regards the Sacrifice, is yet much shorter then the first, being between things, not only unequal in degrees of perfection, but different in their nature. For really the Sacrifice of a living Creature, as the Lamb was, could not differ so much in nature from dead and inanimate Offerings, such as the Meal, the Oil, and the Wine were, which as secondary Sacrifices were added to the first; as the Sacrifice of Je∣sus Christ differs from what poor Christi∣ans, either are in their nature, or can offer up to God in Sacrifice. For of these two Sacrifices as to their proper conditions, The one is Divine, all∣mighty,

and all Holy; and the other is human, infirm, and sinful. And as to their several ends, The one is made to procure and work Expiation, and the other only to get some capacity to re∣ceive it. The first and prime Sacrifice imparts to the second its Righteousness; and the second is thrown upon the first as a burthen, only to charge it with all its sins. Nevertheless as under the Law, the Lamb, and the Oblation added to it, did join in one Sacrifice, because both were offered upon one Altar, and con∣sumed by one fire: so under the Gospel Christ and his People are accounted for one Oblation, when both in their own proper way are consecrated by the same Cross, and are in some manner alike obedient to death. For we have bin planted together in the likeness of his death, knowing this that our Old Man is dead, &c. Rom. 6.5, 6.

18. By this likeness or conformity of Sufferings Christ is dead once to satisfie the rigor of the Law, and so must Christians destroy their sins and mortifie themselves, that they may observe hereaf∣ter the Righteousness of the Gospel. Christ during that terrible storm that made him weep and cry aloud. Matt. 27.46.50. Luk. 23.46. Heb. 5.7. did suffer such a heavy punishment as might

satisfy Gods Justice: And his Mystical Body must every day both undertake and suffer such fatherly Corrections as may overmaster their own sins. In a word, the Holy Savior was willing to be crucified, because this dismal execu∣tion was indispensably necessary to turn away the wrath to come: and his true members must be willing to crucifie themselves with him, because this Dis∣cipline is as indispensably necessary to destroy in them by degrees that inward corruption which would bring back a∣gain this wrath.

19. O Father of Mercies I beseech thee, both by the merits of thy Son, who now intercedes in Heaven, awd by that bloody Sa∣crifice which he hath offered on the Cross, (whereof thou seest the Sacrament upon This Table) this Day be pleased to receive me into the Communion of his Suf∣ferings, and hereafter into the Communion of his Glory. Cast

not away from thee in displeasure the Elevation of these hands, which I will fasten to his Cross, so far as they may not offend, and which I do now stretch before thee with a true desire that here∣after they may serve thee; neither despise the Sacrifice of a poor Soul, which also his Cross hath wounded with the sense of her mi∣sery, and by this wound laies it open, both to pour out her own prayers, and to gasp after thy mercies. O God and Father, be∣stow on me such a measure of that Spirit, through which thy Son offered himself, as may san∣ctifie for ever, the Body and Soul which now I offer; and may likewise help me to perform the service which I do promise. A Spirit of

Contrition, that I may sufficiently detest those sins, which did deliver my God to death: then a spirit of Holiness, that I may never be tem∣ted to them any more then a cruci∣fied man can be temted. O let this crucified Body, which I present to thee for such, never be untied from his Cross, either to fall to those vi∣clences, that have peirced my Savi∣ors hands, or to fly up to those va∣nities, that have crowned his head with Thorns; or to follow un∣just pleasures, that have filled his dear Soul with greif, that have filled his Entrails with Gall. Arm and Rod of the Lord, who in thine Anger didst revenge all these sins upon my Savior, in thy mercy cor∣rect and destroy them also in me. So my God accept of a heart, that

sheds now before thee its Tears, as a poor Victim does its blood: and that raises up unto thee all its de∣sires, its thoughts, its zeal, as a Burnt offering doth its flames. Fi∣nally since my Sacrifice can be nei∣ther, holy, nor accepted, being a∣lone: Accept of it, O Father, as it is an Oblation supported by that Sacrifice, which alone is able to please thee. Receive it clothed with the Righteousness of thy Son, and made acceptable with that holy Per∣fume that rises from of his Altar: And grant that He who sancti∣fies, and they who are by him san∣ctified, may be joined in one Pas∣sion, and may enjoy hereafter with thee the same Glory. Our Father which art in Heaven, &c.

Notes

• Gelas. Cyzic. part. 2. cap. 31.
• Heb. 10.5.7.
• †

  Phil. 2.8.
• b

  Luke 23.46.
• c

  Joh. 19.30. Joh. 19.46.
• a

  Luke 22.42. Matth. 26.42.
• Heb. 9.14.