The Three Marks of the Visible Church—Part 6

For the sixth and seventh parts of the article series, “The Three Marks of the Visible Church, I have reproduced “A Homily of the worthy receiving and reverend esteeming of the Sacrament of the body and blood of Christ” with modern (British) spelling and punctuation. It further expounds upon what the English Reformers meant by the due administration and the right use of the sacraments. As the two Books of Homilies are formularies of the reformed Church of England, its explanation of the second mark of the visible church is the official doctrine of that Church.

The homily is written in two parts with the intention that each part should be read on a separate occasion. Due to the length of each part I am posting them separately.

A Homily of the worthy receiving and reverend esteeming of the Sacrament of the body and blood of Christ—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 frustrated 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 Father’s 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 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 doeth not only help their weakness (who be by their poisoned nature readier to remember injuries then benefits) but strengthens & 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 wondrous 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 Saviour hath 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 our selves, and not hiring other to feed for us, that we may live by our own meat, and not to perish for hunger, whilst other devour all (1 Corinthians 11.21). To this, his commandment forceth us, saying, “Do ye this, drink ye 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 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 Physic provided for the body, being misused, more hurteth then profiteth: so this comfortable medicine of the soul indecently received, tendeth to our greater harm and sorrow. And Saint Paul saith: “He that eateth and drinketh unworthily, eateth and drinketh 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 camest thou 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 be requisite in him which would seemly, as becometh 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 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 Saint Ambrose saith) he is unworthy of the Lord, that otherwise doeth celebrate that mystery, then it was delivered by him. Neither can he be devout, that otherwise doth presume 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 be 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 our selves, 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 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 King’s Table, to take diligent heed what things are set before thee (Proverbs 23.1). So now much more at the King of King’s 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 flee thither where the dead body lieth. 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 nigher [= closer] to the matter: Saint Paul blaming the Corinthians for the profaning of the Lord’s Supper, concludeth 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 monition 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 hath rued and lamented these many days & years? For what hath been the cause of the ruin of GOD’s 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 [= like a dumb show actor, contemptuously, like a person who studies effect in behaviour or costume] 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 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 boldlier 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 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 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 betwixt the body & the head betwixt 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: other, a deifical [= made like a god, worshipful] Communion: other, the sweet dainties of our Saviour, the pledge of eternal health, the defense of Faith, the hope of the Resurrection: other, 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, 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 specially 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 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 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 yourselves 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 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 the 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 Christ’s promise made in his Institution, to make Christ thine own, and to apply his merits unto thy self. Herein thou needest 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 saith, 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 Phineas did eat Manna, and pleased GOD, for that they understood (saith 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 healthsome [= wholesome] 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 (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 [= meal], 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 shineth (Council of Nicene, Concilium). 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 (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 our selves 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 ourselves unfeignedly, without flattering ourselves, whether we be plants of the fruitful Olive, living branches of the true vine, members indeed of Christ’s 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 doe through the merits of our Lord and Saviour, to whom bee all honour and glory for ever, Amen.

The homily, “Of the worthy receiving of the sacraments,” with notes may also be found at the Footstool Publications in a slightly different form.