HOMILY ON THE WORTHY RECEIVING OF THE SACRAMENT

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

 Edited to 2003 American English* by Curtis I. Caldwell on 23 November 2003

A HOMILY OF THE
worthy receiving and reverend esteeming of
the Sacrament of the body and blood
of Christ

Of the worthy receiving of the Sacrament of the
Body and Blood of Christ.
[Title from the 1979 Book of Common Prayer, Episcopal Church USA,
Articles of Religion Article XXXV, Of the Homilies]

The great love of our Savior Christ towards mankind (good Christian people) not only appears 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 ineffectual 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 Savior thought it not sufficient to purchase for us his Father's favor again (which is that deep fountain of all goodness and eternal life) but also invented the ways most wisely, whereby they might overflow to our commodity and profit. Amongst the which means, is the public celebration of the memory of his precious death at the Lord's table. Which although it seem of small virtue to some, yet being rightly done by the faithful, it not only helps their weakness (who are by their poisoned nature readier to remember injuries than benefits) but strengthens and comforts their inward man with peace and gladness, and makes them thankful to their redeemer, with diligent care and godly conversation. And as of old time God decreed his wonderful benefits of the deliverance of his people, to be kept in memory by the eating of the Passover, with his rites and ceremonies (Exodus 12:14), so our loving Savior has ordained and established the remembrance of his great mercy expressed in his passion, in the institution of his heavenly supper (Matthew 26:26-28), where every one of us must be guests, and not gazers, eaters, and not lookers, feeding ourselves, and not hiring other to feed for us, that we may live by our own meat, and not to perish for hunger, while others devour all (1 Corinthians 11:21). To this, his commandment forces us, saying, "Do this, drink all of this" (Luke 22:17). To this, his promise entices, "This is my body which is given for you" (1 Corinthians 11:24-25), "this is my blood which is shed for you" (Matthew 26:28). So then of necessity we must ourselves be partakers of this table, and not beholders of other. So must we address ourselves to frequent the same in reverent and proper manner, lest as medical science provided for the body, being misused, more hurts than profits, so this comfortable medicine of the soul indecently received, tends to our greater harm and sorrow. And Saint Paul says, "He that eats and drinks unworthily, eats and drinks his own damnation" (1 Corinthians 11:29). Wherefore, that it be not said to us, as it was to the guest of that great supper, "Friend, how came you in, not having the marriage garment?" (Matthew 22.12). And that we may fruitfully use Saint Paul's counsel, "Let a man prove himself, and so eat of that bread, and drink of that cup: (1 Corinthians 11:28).  We must certainly know, that three things are requisite in him which would seemly, as becomes such high mysteries, resort to the Lord's 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 ministered, as our Lord and Savior 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 Saint Ambrose says) he is unworthy of the Lord, that otherwise celebrates that mystery, than it was delivered by him. Neither can he be devout, that otherwise presumes then 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 Lord's tradition, do that in the Lord's commemoration which he himself did, he himself commanded, and his apostles confirmed. This caution or foresight if we use, then may we see those things that are requisite in the worthy receiver, whereof this was the first, that we have a right understanding of the thing itself. As concerning which thing, this we may assuredly persuade ourselves, that the ignorant man can neither worthily esteem, nor effectually use those marvelous 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 deserves the plagues of God to fall upon him, and by contempt he deserves everlasting perdition. To avoid then these harms, use the advice of the wise man, who wills you when you sit at an earthly ruler's table, to take diligent heed what things are set before you (Proverbs 23:1). So now much more at the King of King's table, you must carefully search and know what foods are provided for your soul, whither you are come, not to feed your senses and belly to corruption, but your inward man to immortality and life, nor to consider the earthly creatures which you see, but the heavenly graces which your faith beholds. For this table is not (says Chrysostom) for chattering jays, but for eagles, who flee thither where the dead body lies. And if this advertisement of man cannot persuade us to resort to the Lord's 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 Lord's sacraments.

But to come closer to the matter, Saint Paul blaming the Corinthians for the profaning of the Lord's Supper, concludes that ignorance both of the thing itself, and the signification thereof, was the cause of their abuse. For they came thither irreverently, not discerning the Lord's body. Ought not we then by the counsel 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 irreverent ignorance, the smart whereof Christ's church has regretted and lamented these many days and years? For what has been the cause of the ruin of God's religion, but the ignorance hereof? What has been the cause of this gross idolatry, but the ignorance hereof? What has been the cause of this pretentious, ridiculous, hypocritical ceremony¹, but the ignorance hereof? Yes, what has been, and what is at this day the cause of this want of love and charity, but the ignorance hereof? Let us therefore so travail to understand the Lord's Supper, that we be no cause of the decay of God's worship, of no idolatry, of no dumb massing, of no hate and malice, so may we the boldly 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 (Matthew 26:26): But (as the Scripture says) the table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yes, the communion of the body and blood of the Lord, in a marvelous 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 (1 Corinthians 10:16-17). The true understanding of this fruition and union, which is between the body and the head between the true believers and Christ, the ancient catholic 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. Others, a divine communion. Others, the sweet delicacies of our Savior, the pledge of eternal health, the defense of faith, the hope of the resurrection. Others, the food of immortality, the healthful grace, and the conservatory to everlasting life (Irenaeus, Bk. 4, Chap. 34; Ignatius, Epis. ad Ephes.; Dionysius?; Origen, Optat. Cyp. de Cana Domini; Athanasius, De Pec. in Spir. Sanct.). 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. Oh 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 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 favorable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquility of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other various graces of God. The taste whereof they cannot attain unto, who are drowned in the deep dirty lake of blindness and ignorance, from which (O beloved) wash your selves with the living waters of God's word, whence you may perceive and know, both the spiritual food of this costly supper, and the happy trusting and effects that the same brings with it.

Now it follows 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 has made upon his cross a full and sufficient sacrifice the you, a perfect cleansing of your sins, so that you acknowledge no other savior, redeemer, mediator, advocate, intercessor, but Christ only, and that you may say with the apostle, that he loved you, and gave himself for you. For this is to stick fast to Christ's promise made in his institution, to make Christ your own, and to apply his merits unto your self. Herein you need no other man's help, no other sacrifice, or oblation, no sacrificing priest, no mass, no means established by man's invention. That faith is a necessary instrument in all these holy ceremonies, we may thus assure our selves, for that as Saint Paul says, "Without faith it is impossible to please God" (Hebrews 11:6). When a great number of the Israelites were overthrown in the wilderness, Moses, Aaron and Phinehas did eat Manna, and pleased God, for that they understood (says Saint Augustine) the visible meat spiritually (Augustine, In Johan. Hom. 6). Spiritually they hungered 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 a stomach to be digested, which is healthy 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 (says Cyprian) when we do these things, we need not to whet our teeth, but with sincere faith we break and divide that whole bread (Cyprian, De cana Domini). 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, an 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 inferior and earthly things, there seek it, where the sun of righteousness ever shines (Council of Nicene, Concilium). Take then this lesson (O you that are desirous of this table) of Emissenus a godly Father, that when you go up to the reverend communion, to be satisfied with spiritual meats, you look up with faith upon the holy body and blood of your God, you marvel with reverence, you touch it with the mind, you receive it with the hand of your heart, and you take it fully with your inward man (Eusebius Emissenus, Serm. de Euchar.).

Thus we see (beloved) that resorting to this table, we must pluck up all the roots of infidelity, all distrust in God's promises, that we make ourselves living members of Christ's 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 unfeignedly, without flattering our selves, whether we are plants of the fruitful olive, living branches of the true vine, members indeed of Christ's mystical body, whether God has 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 Savior, to whom be all honor and glory for ever, Amen.

The second part of the Homily, of the worthy receiving and reverend esteeming of the Sacrament of the Body and Blood of Christ.

In the homily recently delivered unto you, you have heard (good people) why it pleased our Savior 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 follows 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. Yes, Saint Paul testifies, 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, hypocrites, 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 (1 Corinthians 10:1-11). For this sentence of God must always be justified: "I will have mercy and not sacrifice." Wherefore (says Basil) it behooves him that comes 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 show out evidently, a memory of him that died and rose again for us, in this point, that you be mortified to sin and the world, to live now to God in Christ Jesus our Lord (Basil, De Bapt., Bk. 1, chap. 3). So then we must show outward testimony, in following the meaning of Christ's 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. Which thing, because we ought chiefly at this table to solemnize, the godly fathers named it "eucharist", that is, thanksgiving. As if they should have said, "Now above all other times you ought to land and praise God." Now may you behold the mater, the cause, the beginning and the end of all thanksgiving. Now if you slack, you show yourselves 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 itself admonishes us of thanks, let us (as St. Paul says) offer always to God, the host or sacrifice of praise by Christ, that is, the fruit of the lips which confess his name (Hebrews 13:15). For as David sings: "He that offers to God thanks and praise, honors him" (Psalms 50:23). But how few are there of thankful persons, in comparison to the unthankful? Remember, ten Lepers in the Gospel were healed, and but one only returned to give thanks for his health (Luke 17:17). Yes, happy it were, if among forty communicants, we could see two unfeignedly give thanks. So unkind we are, so oblivious we are, so proud beggars we are, that partly we care not for our own commodity, partly we know not our duty to God, and chiefly we will not confess all that we receive. Yes, and if we are forced by God's power to do it, yet we handle it so coldly, so dryly, that our lips praise him, but our hearts dispraise him, our tongues bless him, but our life curses him, our words worship him, but our works dishonor him. Oh let us therefore learn to give God here thanks aright, and so to agnowledge 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 Saint Paul writes: "That we being many, are one bread and one body: For all are 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 glory, ambition, strife, envying, contempt, hatred, or malice, they should not be dissevered, but so joined by the bond of love, in one mystical body, as the corn of that bread in one loaf. In respect of which strict 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 his kind affection by some charitable relief, for some part of the congregation. And this was their practice. Oh heavenly banquet then so used. Oh godly guests, who so esteemed this feast.

But oh wretched creatures that we are at these days, who are 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. Yes, being encumbered with the cloaked hatred of Cain (Genesis 4:8), with the long colored malice of Esau (Genesis 27:41), with the dissembled falsehood of Joab (2 Samuel 3:27), dare you presume to come up to these sacred and fearful mysteries? Oh man, where do you rush unadvisedly? It is a table of peace, and you are ready to fight. It is a table of singleness, and you are imagining mischief. It is a table of quietness, and you are given to debate. It is a table of pity, and you are unmerciful. Do you neither fear God the maker of this feast, nor reverence his Christ the refection and meat, nor regard his spouse his well beloved guest, nor weigh your own conscience, which is sometime your inward accuser? Wherefore (Oh man) tender your own salvation, examine and try your good will and love towards the children of God, the members of Christ, the heirs of the heavenly heritage, yes, towards the image of God, the excellent creature your own soul. If you have offended, now be reconciled. If you have caused any to stumble in the way of God, now set them up again. If you have caused your brother anxiety, now pacify him. If you have wronged him, now relieve him. If you have defrauded him, now restore to him. If you have nourished spite, now embrace friendship. If you have fostered hatred and malice, now openly show your love and charity. Yes, be pressed and ready to procure your neighbors health of soul, wealth, commodity, and pleasures, as your own. Deserve not the heavy and dreadful burden of God's displeasure for your evil will towards your neighbor, so irreverently 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 between the true communicants (Chrysostom, Ad Popu. Ant. Homil. 6), so here are the tokens of pureness and innocence 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 says) we eat it in an unclean place, that is, in a soul defiled and polluted with sin (Origen, In Levit. Cap.). In Moses' law, the man that ate 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 Saint Paul, that the church of Corinth was scourged by the Lord for misusing the Lord's Supper (1 Corinthians 11:29), and we may plainly see Christ's Church these many years miserably vexed and oppressed, for the horrible profanation of the same (Luke 17:1, Chrysostom? Homil. 14). Wherefore let us all universal and singular, behold our own manners and lives, to amend them. Yes, now at the least, let us call ourselves to an account, 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 thereby. For surely, if we do not with earnest repentance cleanse the filthy stomach of our soul, it necessarily comes to pass, that as wholesome meat received into a raw stomach corrupts and mars all, and is the cause of further sickness, so shall we eat this wholesome bread, and drink this cup to our eternal destruction. Thus we and not others, must thoroughly examine, and not lightly look over ourselves, not other men, our own conscience, not other men's lives, which we ought to do uprightly, truly, and with just correction. Oh (says Chrysostom) let no Judas resort to this table, let no covetous person approach (Chrysostom, ad popul. Ant. Homil. 6). If any be a disciple, let him be present. For Christ says, "With my disciples I make my Passover" (Matthew 26:18). Why cried the deacon in the primitive church, "If any be holy, let him draw near?" Why did they celebrate these mysteries, the choir door being shut? Why were the public 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 master's 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 are worthy of blame who honor the ruler with a filthy and unclean mouth, shall you be blameless, who with a stinking soul, full of covetousness, fornication, drunkenness, pride, full of wretched cogitations and thoughts, do breathe 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 of his Word, of the thing it self, and the fruits thereof, bringing a true and constant faith, the root and wellspring of all newness of life, as well in praising God, and loving our neighbor, as purging our own conscience from filthiness. So that neither the ignorance of the thing shall cause us to despise it, nor unfaithfulness make us void of fruit, nor sin and iniquity procure us God's 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, honor and dominion for ever, Amen.

*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.

*1: mummish Massing. mummery: ceremonies, observances, or performances regarded as ridiculous, hypocritical, or pretentious.  Webster's New International Dictionary, Second Edition, Unabridged. (1953).