THE SECOND SERMON.

IN the second Partition of the Text where I left off, two things were observed, Nuptiae, & Paratto, or the qualitie of the Feast, a Wedding, and its preparation, it is ready. Of the First, the Wedding, I have spoken: now let your atten­tion wait upon the second, The preparation, Observati­on. The Wedding is ready. And that represents to us the good will and plea­sure of God towards his people, that he would not have them stay out of time for the Ordinances of the Gospell: He would have the bread of life, the Word of God, ready for them, though they be not ready for it; Ezeck. 2.7 Bids the Prophet speak his Word, though the people will not hear. And by his Apostle laid that charge on Timothy, and in him, 2 Tim. 4.2. on us all, to preach the Word, and be instant in season and out of season. Volentibus & nolentibus, Whither they will hear or not, he would have it alwaies in a readines, and I think none doubts of that; I need not presse it.

The Feast now most in question, is that of the holy Com­munion at the Table of the Lord; For which also provision ought to be made, that all things may be in a readiness for the Receivers. The Table spread, the Wine and Bread set on, the Ministers waiting on their Office; All implyed in that the King so often replyed to his servants, saying, I have pre­pared my Dinner, the Wedding is ready.

And that not so to be taken, that it will serve once, or seldome to be eaten; but that usually it be prepared, other­wise how can it be ready? The night before Christ's Passion, two daies before Easter, was the first institution: Preparation was then made for the Passover, and that; the old Sacrament of the Law, and the new one of the Gospel: But the Apo­stles thought not this sufficient to sustain them ever, or for the whole yeare after; But they, at or upon the day of Pen­tecost next ensuing, prepare for themselves again, Acts 2.41 42. and their new Congregation of three thousand Souls which they had converted; these they admitted into Communion with them in their Doctrine and fellowship, breaking of bread and praiers. Christs sufferring once is sufficient for ever, Once he appeared in the end of the World to put away sin, [Page 18]by the sacrifice of himself. Heb. 9.26. But his Supper, that signifieth his suftering is often to be iterated. The Sacrifices under the Law were the daly Figures of his Death to the people till he came into the World: So ought this Sacrament to be since he suffered, till he comes again at the end of the World. 2 Cor. 11, 26. As oft as you eat this Bread, and drink this Cup of the Lord, you shew the Lords death till he come. Where [...] as oft implies [...] an often and not a seldom receiving.

This did the Apostles daily at first make ready this Feast for their Congregation: Acts 2.12.46. For they continued daily with one accord in the Apostles Doctrine, Communion, breaking of Bread, and Prayers; where breaking of bread is not meant of Common, but consecrated Bread, by the common consent of Interpreters: Calvin's Reason amongst the rest, gives good satisfaction, St Luke here relates those things (saith he) quibus publicus Ecclesiae status continetur; Acts 2. wherein the publique state of the Church consists. Imo hic quatuor not as exprimit, ex quibus vera & genuina facies Ecclesiae dijudicare queat, Nay here the Evangelist fets down Four Markes or Notes whereby the true genuine Face of the Church may be discerned, that is, Apostolicall Doctrine, Communion a­mong the Members, the breaking of Bread in the Sacrament, and publike praiers in the Church. Hic nobis ad vivum depicta est Ecclesiae imago, Here is set out to the life the I­mage of Christ's Church. What face of a Church is there then in all Conventicles, and many Congregations, where the essential marks of Apostolical Doctrine and Sacraments are wanting? Acts 20.7. These two, as they met at often in the week­day as to their daily bread, so chiefly on the Lords-day as to their Sundaies meal. Upon the First day of the week (which is the Lords-Day) when the Disciples met toge­ther to break Bread, St. Paul preached unto them. The two principall duties of Religion wherewith a Christian Sabbath is Sanctified, we find they there exercised, the ministry of the Word, and the administration of the Sacrament. The pri­mitive Christians after them, in times of persecution, made their breakfast of this bread & wine every morning, & call'd it their Viaticum, their wayfaring f [...]re, to strengthen the inward man for the long journey in case they chanced that day to die and depart this World into another; This Sacra­ment, [Page 19]saith Tertullian, commanded of God to all, Decoron-Militis. we take in antelucanis coetibus, in our meetings before Day, at the hands of none but the President of the Congregation. In Epist. And in times of Peace, they made it their Sunday dinner, and took it every Lords-Day. St. Basill saith they communi­cated in his time foure daies in the week, [...], on the Lords Day, [...], on the Wednesday, [...], on the Friday and on the Saturday, which was the Jews Sab­bath; however before his time he saies they received [...], every Day in the Week.

St. Augustine's judgement upon the Case of often com­municating is worthy to be followed. Quotidie Eucharistiam accipere nec laudo nec vitupero, to receive the Holy Eucharist every day, I neither praise it nor dispraise it; Omnibus ta­men diebus Dominicis communicandum hortor, But I advise that there be a Communion every Lords-Day; Qui vero in Natali Domini, in Paschate & Pentecoste non communicave­rint vix catholici credantur, But they which shall not commu­nicate at Easter, Pentecost, and Christmas, are scarce to be counted good Christian Catholickes.

Our Protestant Church of England following the steps of the Primitive, had formerly a Communion service for every Lords day in the year, and injoyned every Communicant to appear before the Lord at his Table 3 times a year at least, & in most great Congregations it was made ready 12 times a year, and so held as a monethly Feast. Monthly, Weekly, & Daily, in former ages and better times, it was made ready,

And great reason is there for the frequent participation, Reasons. if we consider hut the Prerogative of this Feast, and the Pri­vileges we have by it. First for Prerogative, it is above all Feasts, Civil, Legal, or Evangelical, that ever were; being all way since the first institution accounted the highest and holiest part of Divine service in the Church; and had in grea­test Honour and Reverence of all Christians, for that it sets forth unto us the great Mystery of our Redemption, lively representing before our eies that great and effectuall Sacri­fice, whereof all legal Offerings before were but types and shadows, even the suffering of our Lord and Saviour Jesus Christ upon the Crosse for our sins. The breaking of whose Body there, is figured in the breaking of Bread here, and [Page 20]the effusion of his Blood there, expressed in the pouring out of the Wine here, His Death and Passion all wholly repre­sented in the Sacramental actions: To which to be admit­ted, though upon our knees we eat it, is greater honour than to sit at meat with a King or Emperour. The high prerogative of this Feast, is one special motive to stirre up the devout servants of the great King to prepare it; another is the happy Privileges we have by it.

As first, the neerest Communion with God the King, and his Son Jesus Christ, and the Saints and Angells, that can be here on Earth. Contemplare obsecro, adstat mensa Re­gia, adest Rex ipse, adsunt Angeli ministri, & tu oscitabun­dus adstas. Consider and behold the Royall Table is before thee, God the King is there present with thee, the Angells waiting on him, and thou poor hungry Soul art admitted to eat among them. O cogita quali sis insignitus honore, quali mensa frua­ris, O do but think then what honour thou hast to be admit­ted to feast at a Table with Jesus Christ.

Secondly, Diet for our dying Souls. My Flesh is meat indeed, and my Blood is drink indeed (saith our Saviour) and he that eateth my Flesh, Iohn 6.55. and drinketh my Blood, shall live for ever; And there is no such ready way to do that, as to eat and drink in this Sacrament, where the outward Elements are not only Figures to present, but also Instruments which the Lord hath ordained to convey the things signified, Christ and all his benefits,

Thirdly, a renewing the Copy of our Pardon. We daily sin and had need of a Pardon; and that is here offered to be signed and sealed to our Souls and Consciences by the Blood of Jesus Christ.

Fourthly, increase of Grace. Faith is here strengthened, Hope enlarged, Charity confirmed, Patience relieved, Temperance prooved, Chastity corroborated, and all other vertues which they that come to this feast contend for, either granted or augmented. Pet. Lomb. l. 4. dist. 4. Adjutrix Gratia omnisque virtus augetur, & fo­mes peccati debilitatur. As he said of the other, so may [...] of this, all virtue is increased by it, and concupisence dimini­shed. Briefly, there is peace of Conscience, freedom from the fear of Death, the bondage of sin and Sathan, and the pain of condemnation; there is strength against temptation, [Page 21]and certain hope and assurance of eternal life and salvation, purchased by Christs death and suffering here signified, and by this Sacrament signed and sealed,

He that dusy prepares himself for this Feast, communes with his own heart, calls himself to account for his by-past actions and errors, examines his own state, and resolves upon amendment of life, so that he must needs grow in Grace and the knowledge of our Lord Jesus Christ. But where this mysticall marriage Feast is not made ready, sin increaseth, errour and Heresie springeth up, Prophaness spreadeth, Religion withereth, Faith fadeth, Hope fainteth, Charity dyeth, true knowledge of God decayeth, Reforma­tion goes backward, and the danger of Death and Damna­tion is incurred.

And thus having made known the good pleasure of the great King to have the Wedding in readiness for his Guests; Applicati­on. First to the Ministers of the feast. I shall now for application address my self first to the Ser­vants that minister, and expostulate with them the reason of their remisness, or rather refusall to do that part of their office in making the Feast ready; and then after that speak a word or two to the Guests, to make themselves ready for the Feast when it is ready for them.

And the servants I mean, are not all that minister about Holy things, but only those which have polluted the Com­memorative Sacrifice of the Lord, saying with those propha­ning Priests, Malac. 1.7. The Table of the Lord is not to be regarded. They had no regard to the sacrifice, these to the sacrament (both figurative Feasts of Christs death) they cared not what was offerred, these care not though nothing be ministred at all to the people.

And these are they who have sequestred the bodily bread from the Pastors, the right owners; and since they came in­to their places, have sequestred, at their pleasure also, the bread of Christs Body, which is the life of their Souls, from the Parishioners which were their charges, and debarred them quite of that right, since the Barres that were an of­fence to some were taken away. From henceforth then let them enveigh no more against the Priests of Rome for a­bridging the Laity of the Cup, one half of the Feast, when we have them in England that do a great deal worse, and [Page 22]deprive them of all, both Cup and Bread too.

And what's the cause we might not know a long time, but as if we were in a confusion, like those tumultuous Ephe­sians, Acts 19. The Pres­byterians plea against giving the Sacrament answered. some cryed one thing, and some another; and as they knew not the cause why they were met together, so the peo­ple might not know the cause why they might not meet toge­ther. Pretences we hear of some, rather than causes, which have more of will than weight in them.

One, is the peoples unworthiness; but this will not excuse their willfullness in not doing their office. First touch­ing the peo­ples un­worthiness through sin and igno­rance. The King makes ready his dinner, and sends out his servants to call the Guests, though they that were bidden, he saies, were not worthy. And they that are unworthy in one respect, may be worthy in another, as you shall hear hereafter. If we demand wher­in lies their unworthiness now, which they themselves coun­ted worthy before, they usually pretend (though somwhat prejudicial to their late preaching) the peoples sin and Ig­norance, which will not be rectified by this long abstinence from the food of their Souls, which would make them grow in Grace and the knowledge of our Lord Jesus Christ; but Ignorance in part, Note. and sin, whereof men repent, hinder not any of the efficacy of Christ's death, nor make them unwor­thy of that Sacrament.

The Disciples were ignorant of many things, had many infirmities and sins, yet Christ made ready this Feast for them. They were ignorant of Christs Kingdome, dreamed of a temporal Kingdom, hoping to atchieve to themselves great Offices and Honours, and this bred great emulation among them: Ignorant they were of Christ's Resurrection, knew not as yet that Christ must rise from the dead, nay I question whether they well understood his Passion. The Son of man, Iohn 20.9. saith he, shall be delivered up to the Gentiles, and shall be mocked and spitefully intreated, and spitted on, and they shall scourg him, and put him to death, and the third day he shall rise again; Luke 18.32, 33. Of which St. Luke saies, they understood none of these things, and the saying was hid from their eyes.

Nay among these was one worse than any is or can be among us, Judas the Traitor, a Thief, a Devill. Our Church seemed to say so, that he was there, in the Exhortation be­fore the Communion. Take heed lest after the taking of [Page 23]that holy Sacrament, the Devill enter not into you as he entered into Judas, and fill you full of all iniquity, and bring you to destruction of Body and Soul. St. Augustine saies it, and that with reason for it, Tunc intravit in eum Sa­tanas, quando indigne Corpus Christi suscipiens, judicium sibi manducavit & bibit, Then entered the Devill into Judas, when receiving the Body of the Lord unworthily, he eat and drank his own damnation. And the Evangelists include him among the rest, making no mention of his departing till supper was ended. When Even was come, Jesus sat down with the twelve, saith Matthew, Matth. 26.25 Mark 14.20. of which number Jndas was one, and bade them all drink, not Judas excepted. Mark saies, the Betrayer dipped with him in the dish; But St. Luke makes express mention of his remaining after the Sacra­ment, For after Jesus had given the Bread and the Wine, Luke 22.19, 20. it follows in 21. The hand of him that be­trayeth me is on the Table.

Surely then they that profess Christianity may be admit­ted to this holy Feast, Note. though unworthy by reason of sin and ignorance, yet this may be done without prejudice to the Minister or Communicants. 1 Cor. 11.29. The worst is to themselves who thereby eat and drink their own damnation. No Com­municants are to be debarred unless openly scandalous and detected, Thats St. Augustine's Rule in this case. Note. Si Christus ipse Judam passus est quem sciebat furem esse, nec eum qui accu­satus non est abjecit, hoc exemplo uti oportet, nec eum abjicere, qui publice detectus non est, If Christ suffered Judas whom he knew a Thief and should betray him, and did not refuse him, because none did accuse him, this example must we make use of, and reject none that are not openly detected of sin, and scan­dalous to the Congregations. Many were faulty among the Corinthians, but none excommunicated but the Incestuous, who was scandalous. Tripart. hist. lib. 9. cap. 30. St Ambrose would not connive in this case at the great Emperour Theodosius, who by his rash E­dict spilt the blood of seven thousand Citizens, the Inno­cent perishing together with the guilty, but excluded him (though not in a compulsive but a perswasive way) from the Lords Table and Temple for eight Moneths space, till he had with tears washed the stain of Blood from his Conscience, and given good testimonie of his Repentance. And so ought [Page 24]the Governors of the Church indeed to use the power of the Keies, and inflict their Censure upon blood-shedders, Fornica­tors, and other open scandalous livers, to bring them to a sense of their Sins, and repentance of the same. But to ex­clude all, the Godly and religious, as well as the openly vici­ous and notorious, is an act of as litle mercy and discreti­on to the souls of poor Christians, as that of Theodosius was to the lives and bodies of his Citizens, he caused the inno­cent with the nocent to be put to death, and these the wor­thy with the unworthy to be deprived of the bread of life.

If we had power to raise the faithfull Samuels of our Church which are dead and gone, or recall a Councell of the antient fathers, I verily believe that none of them upon these grounds would consent to this long suspension of the Sa­crament. Ours urged much (ye know) the due and fitting preparation to it, and the frequent participation of it, ex­cluding none but the ignorant and offensive. But the Anti­ents less scrupling simplicity and ignorance gave it to Chil­dren and infants. That they did so is not unknown in the time of Cyprian, Innocentius, Augustin, and others, and that they did as well in Europe as in Africa and Asia, That which moved them to it, was the saying of our Saviour, 6 Joh. 53. Except ye eat the Flesh of the Son of man, and drink his Bloud, ye have no life in you, from whence they con­cluded not onely the spirituall, but also the sacramentall eat­ing and drinking necessary for Children, and all that would live the life of Grace: Besides other reasons they rendred. That Children are capable of the benefits of Christs death, and therefore ought partake of the signes of it in the Sacra­ment. That they are members of Christ's mysticall body, and therefore not to be abridged of that Communion where­by we are all one body. Nay Christ (say they) invited them to his bodily presence, Mark 10. saying, Suffer little Children to come unto me and forbid them not, why should they not then be admitted to the signe of his body?

And though the modern Divines in all our Churches have changed that custome uppon Consideration of St. Pauls ex­amination, which he prescribeth every Communicant, 1 Cor. 11.28. Which Children for want of the use of reason and discretion cannot do, yet that may be answered like the Ana­baptists [Page 25]argument against their Baptism, when they plead they are uncapable through the want of saith and repentance; namely, That such things are required before Sacraments onely in them that have the use of reason, and are grown up to years of discretion, not in Children.

I deny not that Children have all the benefits of Christs death in their Baptism, which is the proper Sacrament for them: But for my part I should rather follow the practice of the Fathers in their charitable judging Children worthy, than our Presbyters in their uncharitable censuring all Men and Women under their charge, unworthy of that sacred Mysterie Christ ordained to be a means to convey his merits, and they at their entrance upon their Ministry undertook to dispense to them in that Sacrament.

But this is not all the Peoples unworthiness, The se­cond pre­tence, Not to give the Sacrament for want of due Fx­aminati­on, an­swered. but another Exception is, they come not to them to Examination; and St. Paul saies, Let a Man examine himself, and so let him eat of that Bread, and drink of that Cup.

Mr. Calvin and his Fellows, whom the Presbyterian Re­formadoes follow, perceiving what a Jewel they have lost of Auricular Confession, which hangs still at the Priests ears in the Church of Rome, would fain recover this loss, and by strict examination before the Communion, unlock the Ca­binets of counsels, and skrew themselves into the secrets of their Peoples hearts, the best way that can be devised to keep them in awe under their new Discipline. But to make any imperious search or scrutinie into other Mens Con­sciences, is not St. Paul's sense, but that every Man should look into his own. He saies not, Let the Pastors examine the Parishioners (that indeed was an antient and usefull way to instruct and prepare the younger sort, and such as were to be catechized) but as speaking to well-grounded Communi­cants, he saies, Let every one examine himself, 1 Cor. 11.28. and so eat of this Bread, &c.

In the new constituted Church of Corinth there were Of­fendors of many sorts, and them that had need of purga­tion as well as we; Some that were ignorant, 1 Cor. 15.34. Some have not the knowledge of God, I speak this to your shame; Some that said there was no Resurrection; 5.1.Fornicators there were, and Contentious persons, 6.1.that went to Law before [Page 26]Infidels; 1 Cor. 3.3.4. 11.21.Carnal persons, that were makers of Sects and Schisms, given to envy, strife, and divisions; and some that he taxes for Drunkenness, and irreverence at the Lords Table: And for remedy of these iniquities and enormities, he prescribes not an Enquiry to be made by the Presbyters into the Lives and Consciences of these Sinners, but that every one, who best knows his own iniquity, should examin his own heart; 11.28. Let every Man examin himself, &c.

And that to teach and exhort the People to do, with the manner how, is the duty of them that have the charge of Souls, and to admonish them of the danger, if they suspect them unworthy, but not to refuse to make preparation of the Feast for their sakes; unless first they come all to them to Catechize and Examination before their Elders.

A thing which most of themselves are loath to do, and turn the point of Examination upon themselves (which is the hindrance rather, as some suppose) For how can he that hath thrust himself into anothers Place and Possession without a rightfull Investiture, put that subsequent Interrogatory in the Text to himself, Quomodo hùc intrasti? which the King did here to him that came without his Wedding-garment, and say to his own Soul, How camest thou in hither? This before that be received, which we speak of, is a thing to be thought of, must be repented of, and what is wrongfully de­tained, Augustin. must be restored. Si res aliena reddi potest, & non redditur, poenitentia non agitur, sed fingitur; He that re­pents before he receives, and restores not, if he have it in his power, is no true Penitent, but an Hypocrite, and cannot, without danger of damnation to his Soul, take that holy Sa­crament.

But if we had power to examine them as they would others, Their chiefest reason for the cause of their Discipline, answered. and search the depth of their hearts for the cause of their suspension of the Sacrament all this while from the People, we should find it is for the promoting of their intended Discipline. Of which they would beget such a reverend esteem in the hearts of Men while they delay it, till their Lay Elders be elected, and their Classes erected; as if the right Administration of this Sacrament depended onely on that rigid Government, and all Christians for 1500 years to­gether, and more, were in some errour to follow Christ's first [Page 27]Institution, before Geneva found out this new Invention.

And how false a Supposition that is, will plainly appear, if we examine all those Texts in the New Testament, where­in the Administration of the Sacrament is recorded, without the least mention of this pretended Discipline.

We have the first Institution of it by our Saviour, Matth. 26.26, 27. Luk. 22.16, 17. where none will say any needfull rite was wanting for the more effectual receiving; and we find the Master and his Disciples there, with a pre­cept to do this in remembrance of him: but no Lay Elders to take the Disciples into examination. And yet it may be supposed, some there had need to be searched, and by the strict rules of their ruling Elders, to be secluded for their ignorance (as was before intimated) and their ambition and emulation. This was a pattern for all succeeding Admini­strations; and yet we find neither expression in the Text, nor collection from the Text, of any Elders doing this office, either of admission of any to, or of suspension of any from, that Sacrament. If they have any unwritten Tradition for it, they may produce it, and we will promise them, for affi­nities sake in Doctrine, to be more inclined to credit it, than those proofs of that nature which our Adversaries of Rome sometimes make their refuge, when they are hard put to it in Disputation.

From the first, go along to the second; from the Master's first Institution, to the Apostles his Ministers first Admini­stration, set down Act. 2.42. They continued stedfastly in the Apostles Doctrine, and Fellowship, in breaking of Bread, and in Prayer; Where breaking of Bread, by the common consent of Expositors, is not understood of Common, but Bread consecrated. And now the Apostles had a full Con­gregation of 3000 Souls newly converted, ver. 41. in which number there was choyce enough for such Church-Officens, if their Examination and Approbation had been so absolutely necessary before the Communion a but we find not a word there to make good their Assertion, who suspend the Sacra­ment for want of a setled Eldership, to prove and approve of them that are fit to receive it.

No nor in the third place, Act. 20.7. where the first day of the week seems to be set apart for this service of the Sa­crament; [Page 28] Ʋpon the first day of the week the Disciples met together to break Bread; which is there mentioned, tanquan [...] opus diei in die suo, as the proper business of the day, and yet not a tittle that inferrs a censure passed before by the Elders upon the Receivers. The Evangelist tels, how upon that day the Disciples came together to break Bread, but saies no­thing of ruling Elders that appoint who shall eat it.

And lastly, if we consult the faithfull Apostle, more copious in 1 Cor. 11.20. than any of the Evangelists, in this My­sterie, we find him silent in this Office of Eldership; for which he had been blame-worthy, undertaking as he doth, ver. 23. to make a true relation of that he had received from the Lord Jesus Christ touching this holy Communion, if he had left out so needfull a preparative as that of the El­ders: whereon the whole Administration dependeth.

Nay, I shall say more; it is apparent from that Epistle, that there was then no such order in the Church: For there was an Incestuous person suffered to come into their Assem­blyes, 1 Cor. 5.4, 5. till St. Paul sent out his Excommunication against him, which they were to put in execution in a full Congrega­tion; 6.1.There were Contentious persons, that went to Law before Infidels; Sectaries, 1.12.that cryed up their several Teachers; Idolaters, 8.10.that eat in the Idols Temple; Hereticks, that denied a Fundamental of Faith, 15.the Resurrection of the Body. And an instance there is of some overtaken with Drunken­ness (one of their great exceptions) not that fell through in­firmity into that sin at some time before, but even when they came to that reverend Mysterie; 11.21.Some come hungry, and some come drunken. Now where were the Lay Elders, whose Office it is to keep the Door, and prevent such prophanation? None appear in the Text, no, nor were at all in that time, which makes the Apostle take another course to redress these abuses, and apply the remedy to the Conscience of every Communicant, 11.28.saying, Let every Man examine himself be­fore he eat of that Bread, and drink of that Cup. He advises not the Ministers, in this mixture of many unworthy Re­ceivers, to suspend the Sacrament altogether till the Con­gregation be purged by the assistance of Elders in a Court of Judicature, but puts the Case over to the Court of Con­science, wherein every Communicant is to censure himselfe, [Page 29]and upon his repentance and purpose of amendment take that holy Sacrament. Every word in holy Writ that sounded but that way, they wrest to maintain their Covenant; and, if there were any such Warrant, the Pulpits would ring on't to defend their denial of this Sacrament.

But no Text of Scripture is found for Ministers to deprive their People of this Sacrament for want of Discipline, no more than for Parents to withhold Bread from their Children till they have made ready for them a Rod to their minds. But though Scripture they have none, yet Reasons they have devised, some to defend their Supposition, which when they are removed, there will be no Bar to the Lord's Board, but they must come and dispence this Sacrament as well as we.

And the chiefest of their Reasons I have met with, may be reduced under three heads; for they are, either ex parte Sacramenti, ex parte Ministri, vel ex parte Convivarum; They have relation either to the Sacrament, or to the Giver, or to the Receivers. To the Sacrament, lest that should be prophaned; to the Giver, lest he should be prejudiced; to the Receivers, which are of two sorts, worthy and un­worthy, lest the one should be scandalized, and the other be condemned. All which mischief they make account would be prevented, if their Presbyterie were but stated. Fair Pre­tences all.

1. The Pres­byterians Reasons for stating of their Discipline before their Ad­ministra­tion of this Sacrament answered. 1. In re­gard. of the Sacra­ment. In 3. part. Thom. disp. 17. sec. 2. The Sacrament it self they say will be prophaned by the intrusion of leud Livers among the Receivers. And we will grant their Discipline would make a difference in ad­mission, though not alwaies with discretion. But if some un­prepared Persons, whom we have neither the skill to discern, nor power to restrain, press in among the rest (a thing that must be tolerated, because it cannot be avoyded) the Sacrament for all this is not in it self prophaned, but in them is of none effect, and so is said to be prophaned in that respect. In re­ceiving the Sacrament, two things are to be considered (saith Suarez) Ʋnum ex parte Sacramenti, ut verè, integrè, & cum debit is circumstanti is fiat; aliud ex parte effectus Sa­cramenti, & consequenter ex parte dispositionis suscipient is quae ad effectum est necessaria. One in respect of the Sacra­ment it self, that it be truly, wholly, and with all the rites and [Page 30]circumstances administred; another in respect of the effect of the Sacrament, and consequently of the disposition of the Receiver, which to that effect is necessary. More plainly, Prophanation is two-fold, Material and Personal; Ma­terial, when any abuse is offered to the Elements, or any part of the Ordinance, at the time of Administration; Per­sonal, when the Persons which communicate are not fitted with pre-requisite qualifications. The Prophanation then, to speak properly, is not in the Supper, but in the Receiver; and this latter, not we, nor their Elders, can alwaies tell how to prevent.

That Sentence of our Saviour, Nolite dare sanotum Cani­bus, Math. 7.6. Give not that which is holy to Dogs, neither cast your Pearls before Swine. many of them take as a Precept pro­hibiting this Sacrament to the prophane and ignorant: but they mistake the sense there intended, which our Saviour un­derstood of Admonition or Reproof, as appears by the words foregoing, and the reasons following ( lest they turn again and tear you) which never happened, never was offered to the Dispensers of this Sacrament from the prophanest Wretches that ever receiv'd it. And though we ought not to cast away holy things upon them that regard them not, Yet here is no pretence for them which peremptorily deny the holy Eucharist to all, because they suppose some such are in their Congregations. Math. 13.45.46. The Gospel is an holy thing, a Pearl in the Parable, and must not we cast that among such as they count Dogs and Swine? beastly livers that regard it not? Surely the Apostles were not so scrupulous; they preached Christ crucified, 1 Cor. 1.23 though to the Jews a stumbling-block, and to the Gentiles foolishness. If we should stand upon these tearms, and not preach the Gospel, because holy, till we come into a Congregation wholly sanctified and pure, we must preach no more on Earth to convert and win Souls to Heaven.

But enough to this first Reason, The se­cond Rea­son an­swered. which respects the purity of the Sacrament. The second is for the safety of the Mi­nister that gives it, That he be not guilty of the unworthy Receivers sin, nor accessary to their damnation, they must first establish their Discipline.

And the Ministers might have thought themselves be­holding [Page 31]to them for the care they pretend of their Souls safety in giving the Sacrament, if they had not shewed so little pity on their Souls, in pressing them against Con­science to take their Covenant. But they need not thank them for this favour; for the damnation that is indangered (St. Paul saies) is not to the Giver, but to the Receiver; 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh [...], judgement or damnation to himself, not to the Minister.

Nor is the sin his that gives it to him that unworthily takes it: He does but his duty which Christ commanded; Luk. 22.19 and that is not sin in him, but in the Receiver which does not his duty in due preparation. Now if others sinning follow accidentally through their own default upon the per­forming of any duty which Christs commands me, I am not in fault, nor any waies accessary to their sin.

If it be replyed; A Minister that gives this Supper to an unworthy Receiver, cooperates to his taking it; for how can a Man cooperate more to the taking of a thing, than by giving it? Then we say he cooperates in the action, but not to the obliquity of the action. Nor is his giving a cause of his unworthiness in receiving, but of his receiving onely; which is the determination of the Schoolman upon that Que­stion; In 3. part. Tho. disp. 18. sec. 2. It may so fall out (saith Suarez) that a Minister cannot deny the Sacrament to an unworthy Communicant, for fear of giving offence; Et tunc quamvis ille det, non co­operatur iniquae receptioni, ut iniqua est, sed solum ut receptio Sacramenti est; He hath no hand by his giving, in the Peoples receiving as it is sinfull, but as it is a reception onely of the Sacrament. And again, Disp. 67. sec. 4. Actio dandi non est mala ex parte dantis, & intentio bona, quamvis ex parte recipientis receptio sit mala; The Ministers action of giving is good, as is his intention, although the Receivers be naught in his unsancti­fied reception. His sin then that receiveth, cannot be im­puted to the Minister that giveth, so long as his unworthiness in receiving doth not depend upon his Ministerial action of giving. There is then no cooperation of sin in the Minister, but only a permission; of which, when he hath done what he can for prevention, he is clear from the Blood of their Souls which eat and drink Damnation to themselves. So that for [Page 32]this cause of the Ministers there is no such absolute necessity of a total forbearance of the holy Ordinance, for want of Elders to exclude unprepared Receivers.

No, Nor 3ly. for the cause of Communicants, lest some ignorant, or unprepared, should participate to the offence of others, and the prejudice of their own Souls. Indeed it were good if all such could be discerned and debarred. But where there is no power to do that, the Minister must not neglect his duty to do this which Christ commandeth, for want of that Discipline. Luk. 22.19. And yet, if that they so much stand upon, were stated, Hypocrites would communicate among true Be­lievers. Christ's Fold here on Earth consists of Goats and Sheep, his Barn contains Wheat and Chaff, which will not be severed till the winnowing, and separating the Goats from the Sheep at the Day of Judgement; the Bad will be mingled with the Good, the Reprobate with the Elect, when they have done all they can. And can the Dispensers of the Sa­crament then argue from hence a necessity of a continual suspension of the Sacrament? Note. No sure; a total omission of a Duty by Christ commanded, cannot be warranted by the contingency of an Offence that may causlesly be apprehen­ded. 1 Cor. 8.13. St. Paul saies indeed, he would not cat while the World standeth, rather than offend his Brother: but he meant it not of an Offence causlesly taken, but of giving him the occasion of sinning. But if any will take offence if I feed my Body with Nutriment, or my Soul with Sacrament, I may not for this starve either, that I be not accessary to my own death and famishment.

Nor may the Pastor forbear to feed his Flock and starve the Souls under his charge, for some of their sakes that should not eat. The good Steward doth not contrary to his Lords will, deny the houshold their provision, for fear som undeserving servants should have amongst the rest their por­tion. Nor did the Jewish shephards starve their sheep for fear the goats should commune in their pasture. In point of Charity it were better to give alms to ten Counterfeits, than to suffer one member of Christ to perish for want of food and rayment, and in execution of our. Ministery we were better suffer some hypocrites to eat at Christs supper, than for their sakes starve the souls of our flocks al-toge­ther.

A Minister ought to have a care what he can, that the profain and ignorant eat not of this Sacrament to their souls prejudice, but he can do no more than admonish them of the danger and instruct them in the duty of preparation. He must exclude none of himself, Matth. 18.17. 1 Cor. 5. 2 Cor. 2, 6. he hath no such absolute power; That belongs to a court of Judicature, by the rule of Christ and his Apostles, and the pattern of the Primitive Church. So that though a person be known to be culpable to the Minister, or openly detected of a crime to the Con­gregation, he is not to be excluded by the Minister alone, but must first be sentenced by the judges Ecclesiasticall: who ought proceed no otherwise against him, but secundum al­legata & probata: and not censure him but upon good proof of others, or his own confession. August. l. 4 de medi. pen. Aquin. p. 3. Quest. 80. Nos à Communione quempiam prohibere non possumus nisi sponte confessum (say Augustin and Aquin. both) aut in aliquo judicio Ecclesi­astico vel saeculari convictam. We can prohibit none the Com­munion unless upon his own confession, or else in open Court up­pon manifest conviction.

If the profain and ignorant then, press into the Lords pre­sence at this feast it is at their own perrill, see they to it, Oeat. 6. we must not disobey our Masters Command. Do this in remembrance of me; Luk. 22.19. Nor starve the souls of our flock to keep them back, that by their own default and folly turn the bread of life into their own bane. Christ did it not to the rest of the Disciples for Judas his sake, who after he had eaten fell presently into destruction of body and soul. If there come in a man to this marriage feast without his wedding gar­ment. They are not the servants that wait, but the King himself that watches over all; that takes an order with him for his rudeness, he checks him and condemns him for it to infernall imprisonment. Take him away (sayes he) bind him hand and foot and cast him into utter darkness. Matth. 22.13.

And so neither on the Sacraments part, nor yet the Gi­vers nor the Receivers can any just plea be taken for this long stay and suspension the presbyters make of the Eucharist for want of Elders to order their Communicants.

A Government which I believe they may wait for long enough and never see it, now set up on our English soyl. Note. It is worth the Observation how the foundation of this new [Page 34]Church-frame hath been thrice layd on English ground. First in Queen Elizabeths raign when this Disciplin was suffered to take some footing. In the beginning of King Jameses, and now in the latter end of King Charls, when there was a power sufficient to rear it and uphold it, but all with as little Success in this Iland, as had that building of the temple at Jerusalem, which the Jews so often attempted to rear a third time, up­on the ground, where it formerly stood, at the Instigation of apostate Julian, who would have it done in opposition to those words of our Saviour. Just Mart. 2 Apo. adves. Ju­lian. That said, one stone should not be left there upon another that should not be cast down: For these men by the tempests of troubles and Wars in our times have been scattered and their work cast down, as the Jews and their work was then by thunder and lightning and tem­pests from Heaven.

'Tis never like now to be established in this State. 'Tis too strict to stand with our loosness and liberty, too sharp a bridle to curb in all sorts of Sectaries, that would have the reigns of Religion laid in their necks, to run if they please to the Devill. I would to God these reverend Presbyters would seriously think of these things, and stand no longer, now they are past all hopes in the expectation of that, while they suffer the souls under their charge to pine for want of this. Christ said, Luk. 22.19. Hoc agite, do this in remembrance of me, but never bid them stay for that, till that be established.

We may all without that Discipline supply our places, dis­charge our consciences, do God good service, and save souls if we feed the flock of Christ whereof the holy Ghost hath made us Overseers; but if we suffer them to starve for want of this bread of life, what account shall we Stewards of the houshold of God give? Or what answer shall we make to our Master at the last day, that for neglecting to feed the hungry and give drink to the thirsty will denounce the sen­tence of Condemnation.

Our dear Saviour recommended this care with which I conclude, Matth. 25. at this time and gave it the last thing in charge be­fore he left the world; when he so conjured Peter, and in him every one of us Pastors, by his love to feed his flock thrice iterating it for a sureness. Simon son of Jonah lovest [Page 35]thou me? Yea Lord, sayes he, thou knowest that I love thee, Joh. 21.15.16.1. pasce agnos meos, then feed my lambs. Again Christ sayes, Si­mon lovest thou me? Yea Lord, fayes Peter, thou knowest that I love thee. Then Pasce oves meas, feed my sheep: Christ said to him the third time, Simon lovest thou me? Yea Lord, sayes Pe­ter, thou knowest all things, thou knowest that I love thee, then, sayes he, feed my sheep. Nothing but feed, feed, feed, three times over; feed my lambs, feed my sheep, feed my flock, and that for the love of him. And now shall the Apo­stles Successors under a pretence of Reformation, teach one­ly and not feed? Understand all these pasce's of feeding ( Ore) with the Doctrin of the mouth, none of them ( opere) with the example of the works, or if that None re Sacramenti with the Sacrament of Christs body and blood which is the onely proper feeding indeed.

Such Pastors are Ministers of Gods word onely and not of the Sacrament at least not of the supper of the Lord. They have forgotten one part of their function these twelve years together whereby they starve the souls, they have taken in Charge. The Lord amend it, that it be not laid to their charge in the day of judgment.

THE THIRD SERMON.

IN my last I made known the good pleasure of God the King, to have the marriage feast of his son or the Sacra­ment of his body and bloud duly made ready for his people, according to the practise of the Primitive Church, in the purest times. After which I made my address to those Mi­nisters, that neglect or refuse to make ready this feast, and answered their plea on their peoples behalf. Now I shall have the opportunity (my beloved in Christ) to make my appli­cation to you.

You have heard what the readiness of the wedding re­quires at the Ministers hands. Use to the Communi­cants. Now more briefly say what will be expected from thence, of you the Communicants. And that is a readiness also in you that are called to come to the feast. The King said unto his servants, Tell them that are bidden. I have prepared my dinner and all things are ready, come to the marriage. ver. 4. A readiness, there must be of mind to accept his kindness, without running another way to the farm on Merchandice: And more then that too. There must be a Dressing and making of your selves ready, answerable to the solemnity of the wedding. The King overlooks the guests, when they are come in, and finding one there without his wedding Garment, checks him for it. How camest thou in hither not having made thy self ready, 11. with thy wedding Garment; 12.Nay more then checks, condemns him to be mana­cled and fettered, 13. and so cast into utter darkness, where shall be weeping and gnashing of teeth. The heaviest censure that can be pronounced; to be excommunicated, and cast out into that horrid place of hellish torments. No porticipation, no pre­sentation ought to be at this feast, without due and fitting preparation. Gen. 41.14. Joseph changed his garments, when he came out of prison, to appear before Pharoah King of Egypt; put of his sorded habit and put on sweeter. So must they do that appear at this banket, before the King of Glory. They must deponere & aponere, put off and put on, put off the forded ha­bits of their sins, and put on a resolution of reformation of life, Ephes. 4: 22.24. or as St. Paul hath it, put off the Old man with the de­ceiveable lusts, and by faith put on the new man Christ Jesus, [Page 37]which is after God created in righteousness and holiness: Colos. 3. 12. Put off all these (sayes he) anger, wrath, malice, 13: and filthy Commu­nication out of your mouths, 14. and put on as the Elect of God the bowels of mercy, tenderness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, but above all things put on Charity which is the bond of per­fection. Of which vertues and graces, the wedding Gar­ment of Sanctification is woven and wrought, though some frame it of Charity, and some of faith onely, yet the most make it the ornament of the spirits, vertues and graces in the conversation without, joined with a good conscience cleansed from sin, within.

When God was to come down uppon mount Sinai, Exod. 19. to give the Law he commanded Moses to sanctifie the people, two dayes before and charge them to wash their cloaths, and to be ready on the third day. So when the Lord comes to make us a feast of sat things and refined Wine in mount Sion, his Evangelicall Church: They that set in Moses chair are to teach the people, to sanctifie themselves by prayer and examination, and charge them to wash themselves by tears of repentance, and contrition, and so be ready against the time, which if they do accordingly, they shall not be Shent for coming without their wedding garment.

As guests, thus must we all fit and prepare our selves, and not only so; but more precisely than ordinary guests, Every soul is here at this wedding to present it self, as a Bride rea­dy trimmed to meet with her Bridgroom, decked with the costly ornaments of Christs active and passive merits which he hath given it, and with those pretious Jewels of the spi­rits, gists and graces: In a word adorned we must be with the righteousness of Justification and Sanctification.

But without these how disguised and disfigured do people appear in Gods sight, when they come before him with ulce­rous sores uppon their consciences, and in the uncleanly raggs of their own unrighteousness. And if they shall come as men go now adayes, with the halting feet of Newtrality, eyes blinded through errors and ignorauce, ears dear to Gods truth, tongues dumb in his prayses, with the wry-neck of aversness, black-mouths through blasphemy, blew-teeth of envy, hands full of bloud and bribery. They must look for [Page 38]no better welcome than the five foolish Vergins, to whom the Bridegroom said. Depart from me ye workers of Iniquity, I know you not; Or the guest here that wanted his wedding garment whom the King commanded, to be bound in chains and cast into utter darkness, where is weeping and gnashing of teeth.

But I would be loath to tire out your Attension with a matter of such ordinary Observation; you are not unac­quainted with the danger of unworthy Receiving, which there is no way to prevent but by preparation before you come, not by Renegation when you are called. They that do so and absent themselves to prevent the danger of unworthiness, in Receiving fall into another as bad, and incur the Kings censure, of unworthiness for Refusing; who said unto his Servants the wedding is ready, but they that were bidden were not worthy. Which leads to the third partition of the text, where the King sits in Judicature upon the Recusants. Of whom there is, The third Partition. Observati­on how dangerous it is to re­fuse the grace offe­red in the word preached. Zach. 7. Querela & Censura. The Kings Complaint and his Censure.

His complaint is, that they were biden, intimating that they came not, or else why should he complain that they were biden, when God sends to call us he looks we should come, is grieved if we come not. The son of God sighed that the tender of his Grace was not accepted: Oh Jerusalem, Jerusalem that killest and stonest the Prophets, how oft would I have gathered thee as an hen doth her chickens, under her wings and they would not come, is angred and offended at Recusancy. 11. 12. They refused to harken pulled away the shoulder and stopped their eares, that they might not hear (and it follows) Therefore came great wrath from the Lord of hosts, 13. who scattered them with a wherlwind among the nations: Numb. 16.12. Yea so provoked when murmurring and insurrection against his Messemgers is joyned with it, 14.that wrath comes out from the Lord for it against Corah and his confederats that said we will not come up, 40.which consumed part of them with strange, fire that came out from the Lord, and the rest the earth swal owed up alive for an example to all seditious Se­paratists. And though in our dayes it be free for any so long as there is no penalty to mock Gods messengers, Cron. 2.36.16. despise his word, and abuse his Prophets, yet for this the wrath of the [Page 39]Lord arose against his people; Israel till there was no re­medy, but a ruine of their nation. To resuse the grace and abuse the means, and not come when called is dangerous though counted among us, but a thing indifferent God give you all the understanding to consider it.

But that I aime at chifly at this time, The danger of refusing the Sacra­ment. Sam. 1.20. is to shew the dan­ger of denying grace offered in the Sacrament, God expects they should come that are bidden to it. You see that in the Text, he misses them that absent themselves from it, and makes their empty seats as Saul did Davids at the feast. And as he put the Question here; Quomodo huc intrasti? how camest thou in hither, to him that came unready without his wed­ding Garment. So will he inquire, for him that absents him­self from his presence there, as he did for Adam, Gen. 3.9. for that sault in the garden when he said. Adam ubi es? Adam where art thou? God takes notice of mens absence at this feast. Nor is that all the prejudice but a further danger, for if we look into the text we shall find they were but dead men, that denyed and came not when they were bidden. They made light of it, v. 5.6. and went one to his Farm another to his Merchandize, and evilly intreated the servants that were sent (such usage as many of us have found at Recusants hands) But when the king heard of it, he was wroth and sent forth his men of war, and slew those murderers, and burnt up their City; whereby appears Gods anger and their danger, who either out of neglect or contempt come not when they are called to that Sacrament.

Judge in your selves brethren, If a King (as in the text) or great states-man shall prepare a costly feast for his poor neighbours, send out his servants that wait on his person first to invite, then again to call them at the hour, and they slight him and his cheer, will it not be taken as an Indig­nity to him and a just cause of indignation against them? So is it when you are bidden to the Supper of the Lord, if ye accept not the Grace, there is indignity done to that and indignation to be feared against you: ver. 7. Nay more than In­dignation. The men that made light on't and went another way, were put to fire and sword for it, and that was Execu­tion. And the fathers for this feared more than that too, more than a temporall death and destruction, even eternall [Page 40]death and damnation; Joh. 6.53. for they understanding, the saying of our Saviour ( Except ye eat the flesh of the Son of man and drink his bloud, ye have no life in you) not simply of a spi­rituall eating and drinking but (which is more safe to do) of a Sacramentall also, for it is a figurative speech sayes St. Augustin, commanding in passione Pomini communicandam & mente suaviter recondendum: Lib. 3. de doct. Chri­stiana. to communicate in the Lords pas­sion and to lay up in our memories, how Christs flesh was Cru­cified for our sakes. And therefore held they it necessary for all to takes it Sacramentally uppon pain of death and dam­nation which to prevent, Cypre de lapsis. They gave it for a sureness to suck­ing children and infants.

And indeed what man that is wise unto Salvation, will hazzard his soul on his spirituall eating by saith onely, and from time to time neglect to eat Sacramentally with the mouth also, which is a fruit of that faith that must save and a means to increase it, and without which it can hardly be, counted any other but a dead faith: for faith without the work is but dead Jam. 2.26. But a lively faith will make this ef­fectuall application to thy soul, to bring thee hither and say, (when the Minister gives warning to prepare for a Commu­nion) he is the servant of the great King, sent to invite the guests to the marriage feast of his Son, shall I not make rea­dy and go? and at the time of administration, say Christs flesh and bloud, with all the benefits of his Passion are now offered under the Elements, of bread and wine, shall I not taste and take? the copy of my pardon is there to be renew­ed signed, and sealed to my soul and conscience, shall I not accept it? The earnest of Salvation is there given and shall I refuse it? If I do I may not have the like opportunity again, and so resolve with thy self to come when thou art bidden, that the King complain not of thee among the rest, which for none appearance are censured not worthy. The recu­sants plea for absence answered. Luk. 14.18.

But before we come to that to the Censure; It is fit we hear the Recusants plea or give them leave to speak for themselves St. Luke sayes, They all with one consent began to make Excuses, to the Servant that invited them, one said I have bought a Farm and goe to see it, 19. I pray thee have me ex­cused: 20. another I have bought five yoak of Oxen and I goe to prove them, The excuses of them in the not. I pray thee have me excused: a third I have [Page 41]married a Wife, and cannot come. Sr. Matthew in short sales, They made light on't, and went their way, one to his Farm, Vërs. [...]. another to his Merchandize. Bad excuses all, and not satisfactory. For shall the marrying of a carnal Wife stay thee from the wedding of thy Soul to Christ? Shall the Conjugal Society in House or Family be preferred before the comfortable communion with the Bridegroom of thy Soul in the Sacrament? Or shall the Country­farm be prized above the Kingdome of Heaven? And a company of Oxen, Horses, and Swine, be more desired than the communi­on of the Saints and Angels? God calls thee to come to him then, Et post ponitur Deus Bovibus, qui te aequavit Angelis? And shall God be served after the Oxen and Beasts, that hath made thee equal with the Angels? Or will your Merchandize answer for your absence? and your pennyworths of Earthly Gain countervail the loss of Heavenly Grace? Your buying bodily provision excuse the neglect of thy Souls nourishment? Your gathering up Dross and Dung (as St. Paul terms the riches of the World) satisfie for your loss of Christ? or what shall it ad­vantage a Man to win the World by a Bargain, and lose his own Soul by barring that of the means of his Salvation?

But so long as all these buying and selling, farming and wiving, may be done at other times, the six daies God allowes for them, the plea will not hold in his Court to excuse their absence, who requires their presence at his Feast on another day and time set apart for the same. No pretence of worldly cares and business can excuse them that are bidden.

These we have in the Text. Next these, The Ex­cuses of some in our time. Of Mili­tary Men. we will weigh the excuses of some in our time. The Military Mans, in the first place, who attends the service of War that disquiets the mind, and therefore saies he must be excused: Yet such came to John's Baptism, the Sacrament of Regeneration; and why not then to Christ's Supper, the Sacrament of Nutrition? If the War be warranted by God's Word, and managed with a good Conscience, they may eat Bread and drink Wine with the Priest after it to their comfort, as Abram did with Mel­chizedec, the Priest of the most high God, Gen. 14.18. who brought him forth Bread and Wine, and blessed him, at his return from the rescue of Lot, and the slaughter of Chedor loamer the Tyrant, and the Kings with him. But when 'tis otherwise, and the Conscience accuseth, God's Word condemneth, and Blood cryeth up for vengeance: then let Men forbear, for [Page 42]fear of Judas the Traitor's judgement; Abi retro eum sa­cellis tuis qui lucris inhiaes (saies St. Cyprian) & cujus manus sunt sanguinae plenae, De Coena Domini. Come back thou with thy bags full of spoyls, whose mouth gapeth after ill gotten goods, and whose hands are full of blood: In this case an Excommunication is fitter than a Communion, and an eight months exclusion from the Table and Temple both: As St. Ambrose pre­scribed the great Emperour Theodosius for the good of his Soul, after his rash Decree, which cost the lives of 7000 Thes­salonians. Or such a strait penance as St. Cyprian injoyned the lapsed Christians, De Lapsis. whom he bids, Orare impensius, & rogare, to seek God by prayer more instantly and earnestly; Diem luctu transigere vigiliis, noctes & fletibus ducere, to spend the day in mourning, and the night in watching and weeping; Stratos adhaerere eineri, & cilicio, & sordibus vo­lutari, to lye and wallow in sackcloth and ashes; Eleemosynis frequenter insistere, quibus animae à morte liberantur, to break off their sins, Dan. 4.27. as Daniel said to Nebuchadnezzar, by righ­teousness, and shewing mercy to the poor; Justis operibus in­cumbere, quibus peccata purgantur, and to make restitution, and do good works, whereby through God's mercy their sins may be purged and pardoned. A course must be taken for this to make ready for the Communion, or how shall Men ever think to be ready, if they dye, for the day of doom? and dye they must, there is no remedy; and if they cannot be prepared to meet Christ in the Sacrament, how shall they be able to look him in the face at the day of Judgement?

Next, Excuse of Malicious Men. the Militant may come in the plea of the malicious, who is vexed with Injuries, Arrests, Suits or Slanders, and there­fore saies he must be excused: But how can he expect that at his hands, Mat. 5.44. who commands us to love our Enemies? gives not leave to live one day without Charity. St. Paul limits Wrath within the time of Sun-set, Eph. 4.26. Let not the Sun go down upon your Wrath; and Christ our Saviour bids, Agree with thy Adversary quickly, and be reconciled to thy Brother, Mat. 5.25. and so offer thy Gift at the Altar. We daily offend God, and would not have him angry with us; shall we so soon and so long be angry with them that so seldome offend us? We pray God to forgive us our trespasses, as we forgive them that trespass against us, and if we forgive not them that trespass against us, how can we look to be forgiven all our trespasses at Gods hands?

If there be any then in whose heart lyes the venome of in­veterate [Page 43]Malice, or the poyson of Asps under his lips, let him imi­tate the wise Serpent, which leaves Venenum in latibulo, casts up his Poyson, and leaves it in his Den behind him, when he goes to drink, that he bane not himself: So must the spitefull and ma­licious do; leave his Venome of Hatred and Malice when he comes to the Sacrament, that he drink not his own damnation, and not return like the Dog to the Vomit, to resume it again. Catiline, to make his Conspirators with him of one mind, caused them all to drink to each other Bowls of Wine mingled with Mans Blood: Much rather should that Cup of Wine, which Christ hath min­gled with his pretious Blood, work that effect, and combine our hearts in brotherly love.

After these we may take the Return of them which keep away for the cause of Schism and Heresy, who answer with Con­tumacy, say not so much as have us excused, with them in the Text, but with Corah and his Companions, Numb. 16. when they were sent for by Moses, We will not come up: Whose first Schism they made in the Church, was for an example punished with such a Schism of the Earth, that it rent asunder, and they sank down into Hell.

It is not a causless separation from Christ's Body, the Com­munion, as St. Paul calls it, or the Congregation, that can excuse. 1 Cor. 10.16, 17. It excludes outwardly, and, which is worse, separates inwardly, and causes a substraction of the Spirit of Grace, that is, the Soul that enlivens the whole Mystical Body of Christ, and so leaves the divided member in a dead or dying condition. Augustin. Membrum amputatum amittit Spiritum, dum in corpore erat vivebat prae­cisum verò amittet Spiritum; A member of the Church cut off by wilfull Schism, or deserved Excommunication, loses the Spirit. While it remained in the Body, it is actuated and animated by the Spirit, but cut off, the Spirit leaves it, as the Soul doth the Limb divided from the Body. Which is plainly seen in many of those self-conceited Separatists, who because they like not to retain the knowledge they had of God in their minds, Rom. 1.28. are given over of God to a reprobate mind, as he did the Gentiles, to do things not con­venient.

These cannot if they would communicate, and eat Christ's crucified Body, unless they renounce and repent their erroneous and blasphemous opinions, and return to the union of the Church, August. de Civ. Dei, lib. 21. cap. 25. which is his Mystical Body. Non dicendum est eum manducare corpus Christi, qui in corpore non est Christi; He cannot be said truly to eat Christ's body, that is out of Christ's body.

I might spend time to discuss their excuse, The Ex­cuse of them that receive seldome. that often, though not alwaies, absent themselves from this holy Feast, or come but once a year, at Easter onely; like some Retainers, that were wont to wait at their Masters Table at a Christmas, and so bid farewell all the year after. And these think 'tis enough if they come once at our bidding thrice, or oftner. Their Reasons; First, Baptism, whereby also Christ is signified and received, is not iterated; and secondly, Men may feed on Christ spiritually by faith, though they eat him not sacramentally with the mouth.

But in short, I shall give satisfaction to both. To their first, That there is not the same reason of this and the other Sacra­ment; That's the Sacrament of our new birth, and admission into the Church; This of our Nutrition; we are but once born, once admitted into the Congregation, therefore that Sacrament is but once to be received: But we must often take food and nourishment to preserve life and health, and therefore this Sa­crament of feeding and refreshing our Souls is often to be iterated. And to the last, which pretends a spiritual eating to evade the Sacramental; though that be it which nourishes to eternal life, and not the eating of the outward Element without that. Yet the Element being sanctified to this use, to signifie and convey Christ, with all the benefits of his suffering to our Souls. We do by this means feed on him more sensibly, fully, and effectually, and the oftner (if reverently and devoutly taken) the more strengthening in all Grace and Salvation: For every sacramental action conveyes Grace to the well-prepared person; though not ex opere operato, as they said at Trent Council, yet ex Det bene­placito, of God's good pleasure, who hath ordained the Sacraments to be used, Pet. Lomb. lib. 4. dist. 1. Non solum signisicandi, sed etiam sanctificandi gratia, Not for signification onely, but for sanctification also, and that by the means of them his graces may be conveyed.

Carelesly to neglect, or wilfully to contemn the grace offered at this Banquet, is dangerous, it argues a man dead in sins and trespasses; for if he had the life of Grace in him, he would as living men do, hunger and thirst after that which nourishes and maintains it.

You have heard their Excuses discussed, and found unsatis­factory; I know no reason but we may now from the Com­plaint proceed to the Censure of them that were bidden: The Cen­sure. But they that were bidden, [...], were not worthy.

And that's no easy Censure to undergo, 'Tis a great disgrace to be counted and called unworthy, as bad as ungratefull, and [Page 45]that's as bad as any thing, Si ingratum dixeris; omnia dixeris, say that, and say any thing. But the Text implyes something more particularly that they are not worthy of, as of Christ the Son, the Bridegroom: And he saies so in another place, He that will not forsake Father and Mother, House and Land for my sake, me non dignus est, is not worthy of me, or rather, not worthy of his Supper, which is more consonant to the Text. The King said such words, Luk. 14.24. None of them that were bidden shall tast of my Supper. And what follows then, but if they by re­fusing that, as the Jews did the preaching of the Gospel, the other means of salvation, they render themselves indignos vita, Act. 13.46 un­worthy of eternal life; and what follows then, but that with those that call Death to them with hands and words, they are digging in morte, worthy to be partakers of it; Wisd. 1.15, 16. and that not of the first death onely, but of the second too, to be bound with him that went without his Wedding-garment to the Feast, and cast into utter darkness, where is weeping and gnashing of teeth. They that will not tast the Supper of the Lord (saies Salmeron) shall tast the Supper of the Devil, who feeds his Guests with biting their tongues, bitter tears, and gnashing of teeth.

This is a Censure of unworthiness none would come under; yet who dare say, when he comes before God, I am worthy? The Prodigal, who represents a penitent Sinner, falls down before his Father, and cryes out, Non sum dignus, I am no more worthy to be called thy Son. The Centurion, a good man, Luk. 15. whom the People reported worthy to Christ, and had built God a Synagogue, a Roof for him to dwell under on Earth, saies to the Son of God, I am not worthy thou should'st come under my roof. John Baptist, Mat. 8.8. greater in Christs judgement than any of the Prophets, confesses himself not worthy to untye Christ's Shoes. Mark. 1.7. And we were wont to acknowledge as much of our selves when we came to com­municate, in our Grace before and after Meat; before, we be not worthy so much as to gather up the crums under the Table, and after we be unworthy, by reason of our manifold sins, to offer thee any sacrifice. It is an axiom in Divinity, [...], that no man is worthy in Gods sight. 1 Cor. 11.29. The Ob­jection of the danger in unwor­thy recei­ving, an­swered.

And here then, what shall we say to that of St. Pauls, He that cateth and drinketh unworthily, eateth and drinketh Damnation to himself; how shall we reconcile that with this? Indeed that Text is now made a stumbling-block in the way to this Feast by many, who say to us calling them to this Marriage, as the Disci­ples did to their Master, discoursing of Marriage, If the case be [Page 46]so betwixt a Man and his Wife, Mat. 19.10 it is not good to marry: So say these, If the case be so with them that receive unworthily, then 'tis best to refrain.

And yet for all that difficulty (which answers this doubt) Men must marry, or do worse; and as for all the Danger that is in Diet, whereby some have been surfetted, choaked, or poysoned, Men must eat and drink, or else famish: So notwithstanding the danger of Damnation that is in eating and drinking unworthily. They must feed on Christ in the Sacrament; or their Souls starve and perish.

I shall remove this Obstacle then, and shew you the way plain, which is a middle way that we must take to avoyd both the danger of unworthiness in receiving on the one side, and this Censure of unworthiness in refusing on the other; and that is, by coming thither sanctified and prepared, as you heard before: For by coming when ye are called ye shall escape the Censure of un­worthiness in my Text; and by preparation before you come, the eating and drinking unworthily at the Table; for such are daigned worthy that come so, though not simply and absolutely, (in which sense the Saints acknowledge their unworthiness) yet in respect of Divine acceptance and mercy; For to your comfort I tell you, There is in the Book of God a threefold worthiness or dignity.

1. There is Dignitas meriti, the same the Schoolmen call Meritum condigia, a worthiness of merit. And such a worthi­ness of Christ in the Sacrament no Saint on Earth ever had. Jacob, Gen. 32.10 whom God loved, and with whom he so familiarly wrestled, confesses himself not worthy of the least of his mercies; much less is any worthy of this, the greatest of all his graces and favours.

2. Dignitas Congruitatis, which they call Meritum Con­grui, a worthiness of fitness or Congruity; when, though a Man be not worthy of himself, yet hath fitted and prepared himself meet for this Solemnity. Col. 1.10. Eph. 4.1. Phil. 1.27. In this sense St. Paul saies, Walk worthy of the Lord, worthy of your Calling, worthy of the Gospel of Christ; and that is, so near as you can, walk worthy of these, or as it be­cometh them; and in this acception you may be worthy Guests at this Feast.

3. Besides these, there is Dignitas dignationis Divinae, the worthiness of Divine acceptance, when a Man counts not himself worthy, dignitate sua, by his own merit and worth, but, dignationem Divina, by God's mercy and favour; God proveth the righteous, [Page 47]saith Salomon, and findeth them, dignos seipso, worthy of himself. Wisd. 3.5. They that laboured in the Vineyard but one hour, had wages alike with them that bare the burden and heat of the day; not for that they were so worthy, but 'twas their Lord's will, Mat. 20.12 I will give to this last, as unto thee. And 'tis the good will and plea­sure of God to account them worthy, and make them welcome, that labour truly to make themselves ready with them that have lead a life more strict and holy. Come to the Marriage then, and bring with you the worthiness of fitness and convenience, and God will vouchsafe you the worthiness of welcome, and gratious acceptance.

I have delivered the message of my Text, Applica­tion. and invited you to the Marriage; Know now, that all things are ready, and the King expects your company. Do not make light of this Lesson, and so soon as I have made an end of speaking, forget all you have heard, and so go your way, one to his Farm, another to his Mer­chandize, but come to the Marriage; Neglect not the opportu­nity, like the five foolish Virgins, that wanted Oil in their Lamps, and went out to buy while the Bridegroom came, and for their long tarrying were answered, when they called to enter, with a fearfull Decedite, the Bridegroom saying to them, Mat. 25. Depart from me ye workers of iniquity. I know you not. Trim up your Lamps with the Oil of Faith and Repentance; have your Lights burn­ing, your Devotion to God, and Charity to Man, burning, and your Light of Good Works shining; and now the Bridegroom of your Souls is ready to descend into the Sacrament, Go in with him.

But one thing more before I let you go; Behave your selves there with all the reverence that may be, towards God and that holy Mysterie. God looks for an awfull regard to his Majestie in all places, but most of all when we come before the Figures of his Presence, such as the burning Bush was to Moses, Exod 3.2, 5. where­fore God bid him put off the shoes from his feet, for the place where he stood was holy ground; and the Tabernacle and Temple to the Jews, wherefore he commanded to reverence them. Levit. 19.30. But most reverence of all is expected when we approach near the Figure of his Presence, the Table of the Lord, to touch and tast the sanctified signs of his Body and Blood, which is the highest mysterie of our Christian Religion, and the nearest presence and Communion we Sinners can have with God in our Flesh. O cast down your selves there then, as becometh you, with greatest hu­mility of heart, and the reverentest gesture of body that may be. [Page 48]And so go your way, 2 Sam. 24.23. and the Lord your God (as Araunah said to David going to sacrifice) accept you all that appear before him, and that for the merit and worthiness of his Son Jesus Christ, the Bridegroom of your Souls, To whom, with the King his Father, and the Holy Ghost the Comforter, be all glory, and honour, thanks, praise, and prayer, now and for ever. Amen.