'The expression is to be taken in a spiritual, than in a literal sense': on the invitation 'Draw near with faith'

Having considered the Exhortation which 1662 directed to be read to "the Communicants ... conveniently placed for the receiving of the holy Sacrament", John Shepherd - in his A Critical and Practical Elucidation of the Book of Common Prayer, Volume II (1801) - turns to what he terms the "immediate Invitation":

This Invitation consists of three parts; the qualifications required in those that are invited; the Invitation itself; and a direction to make their confession to Almighty God.

In many ways, of course, this "immediate Invitation" summarises the teaching and call of the longer Exhortations. Shepherd, however, sees it as something greater than merely a summary. He roots it in the invitations to the Sacrament seen in the great liturgies of the East:

Invitations similar to this are mentioned in the writings of the Fathers, and found in ancient Liturgies. Pseudo-Dionysius, describing the manner in which this sacred rite was administered, informs us, that the priest said, "Come, my brethren, to this Holy Communion." Chrysostom says, "We do not exhort men to destroy themselves by rash approaches, but to come with fear, and purity of heart:" The [Apostolic] Constitutions say, "coming in order with reverence, and godly fear; " and the [eastern] Liturgies, "approach with faith and fear."

We might note that contemporary Anglican liturgies tend not to have any such invitation to the Sacrament, particularly lacking the recognition that reception of the Holy Communion requires repentance, charity towards neighbours, and living out of the Commandments. While there has been much emphasis by liturgical revisers on the shape of the eucharistic liturgy, it is the case that in regards to this crucial matter - 'how are we to approach the holy Sacrament?' - the 1662 rite is much more deeply Eastern, patristic, and - of course - Scriptural, than many contemporary Anglican rites.

Shepherd also highlights how the opening words of the Invitation - 'Draw near with faith' - are not be viewed, as 17th and early 18th century practice had determined, as a literal statement, inviting the communicants to come closer to the Holy Table:

While the words "draw near with faith" are repeating, I have heard it asserted, that it would be a significant and expressive act, for the communicants to approach towards the Lord's table, and at the confession to place themselves on their knees at the rails of the chancel. This, however, can be done only by a small part of the communicants, except they be very few in number. The expression is therefore to be taken rather in a spiritual, than in a literal sense, as the words "with faith" seem to determine. The same remark will extend to the words "lift up your hearts," which are not meant to require elevation of the body, but exaltation of the spirit towards God.

Mindful of the significance the of Sursum Corda for Reformed eucharistic theologies, Shepherd's interpretation - "The expression is therefore to be taken rather in a spiritual, than in a literal sense" - points to a vitally significant theological reading of these words. As the Words of Administration state, we partake of the Lord's Body and Blood in the Sacrament "by faith". Article 28 likewise declares, "the mean whereby the Body of Christ is received and eaten in the Supper is Faith". Precisely because, by Shepherd's time, the invitation 'Draw near with faith' was not understood to be a call to the communicants to physically move, the theological importance of the words became much clearer. 

Something of this, it might be suggested, can be lost in some contemporary Anglican rites, where these words tend to be used immediately prior to reception of Holy Communion and a move towards the rails: it may be the case, therefore, that 'Draw near with faith' is too easily understood as a direction to move. Placed as these words are in the 1662 rite - before the General Confession, Sursum Corda, and Prayer of Consecration - they are more clearly understood in the spiritual sense emphasised by Shepherd, a sense fundamental to reception of the Sacrament. In the words of Jewel:

in His Supper, that we may eat Him by faith and spirit, and may have everlasting life by His Cross and blood. And we say not, this is done slightly and coldly, but effectually and truly. For although we do not touch the body of Christ with teeth and mouth, yet we hold Him fast, and eat Him by faith, by understanding, and by the Spirit. And it is no vain faith which doth comprehend Christ: and that is not received with cold devotion, that is received with understanding, with faith, and with spirit ... And therefore in celebrating these mysteries, the people are to good purpose exhorted before they come to receive the Holy Communion, to lift up their hearts, and to direct their minds to heavenward: because He is there, by whom we must be full fed, and live.