THE HEAVENLY BANQVET OR THE DOCTRINE of the Lords Supper set forth in seuen Sermons With two Prayers before and after the receiuing And a Iustification of Kneeling in the act of Receiuing By Iohn Denison Doctor of Diuinity The Second Impression Iohn 6.54 Whosoeuer eateth my Flesh and drinketh my Blood hath eternall Life LONDON Printed by E. A. for Robert Allot and are to bee sold within the Turning-Stile in Holborne 1631. The doctrine of the Sacrament is here set forth in three especiall heads 1. By the time of Institution which was Jn the night that Christ was betrayed 2. By the causes of constitution and they are foure Namely 1. The Efficient cause or Author The Lord Iesus Vers 23. 2. The materiall which is twofold 1. Outward visible Namely 1. Bread and Wine Vers 23.25 2. Inward and inuisible to wit 2. The Body and Blood of Christ Vers 24.25 3. The formal cause consisting of the Actions 1. Of the minister and they are fiue 1. The taking 2. The blessing 3. The breaking 4. The giuing 5. The shewing the vse of the elements Vers 24.26 2. Of the people and they are two 1. The taking of the Sacrament 2. The eating and drinking of it Vers 24.26 With the spirituall application 4. The finall cause which is set forth First in generall Doe this in remembrance of me Vers 24.25 Secondly in particular You shew the Lords death till he come Vers 26. 3. By the care that is to bee had for the due celebration which is to be considered two wayes 1. First in the danger of vnworthy receiuing Vers 27.29 set forth 1. By the greatnes of the sinne He is guilty of the body and blood of Christ 2. By a dreadfull consequent Hee eateth and drinketh his owne damnation 2. In the meanes to preuent the danger Let euery one examine himselfe Vers 28. Place this before Folio 1. TO THE RIGHT Honourable GEORGE Marquis of Buckingham Viscount Villiers Baron of Waddon Master of his Maiesties Horse and one of the Gentlemen of his Highnesse Royall Bed-chamber Knight of the most Noble Order of the Garter and of his most Honourable Priuy Councell Right Honourable IT is like that in the divulging and dedicating of these Papers I shall meete with a double censure One in that I doe so suddainely follow two such worthy Lights Episc Roffens Cestrens as haue lately gone before me in this subiect Another in that J presume to present the same to One so eminent But for answer to the former First the principall of my taske is matter positiue and the controuersie about Kneeling is handled but breuiter and obiter yet I hope sufficiently to giue satisfaction to a peaceable spirit And that which may seeme my preiudice I esteeme my aduantage For had I gone before them my lot might haue beene like the Day-starre which is obscured by the succeeding Sunne whereas a small Starre shines in the Euening Againe that J may continue my Metaphor Hee that made the two greater Lights made also the Stars Gen. 1.16 and the Starres haue their influences yea Iob 38.31 the Starres fought against Sisera Iudg. 5.20 Had I no other Apologie I hold it fit to shew my conformitie and therein my dutie to the Church and the blessed nursing Father thereof For as I would not bee like violent Euripus P. Mela. lib. 2. which is ready to tosse ouer all that comes into it so would I not be like the Riuer Arar Caesar Caâ—â— de bel Gal. lib. 1. whose current is so slow that a quicke eye cannot discerne which way it runnes Neither is my presumption in this my Dedication altogether without excuse For as the ancient interest I once had in the fauour of that worthy Knight your Lordships Father my much-honoured Friend some-what imboldens mee So the interest that the Church hath in your Honour and the neede shee hath of your assistance for procuring her peace and vnity doeth very much excite and encourage me in this my enterprise If a Reuerend Bishop Episcop Cestren who hath in some sort power coactiue did lately craue it at your Lordships hands much more may J who haue onely meanes perswasiue Persuadere quis aliquid potest inuito Pacian Epist ad Sympron Biblio patr For who can perswade him that will not be perswaded saith Pacianus The GOD of Heauen who hath made you gracious with a King of admirable endowments multiply his blessings vpon your Honour that you may increase in grace and fauour with God and man Your Honours humbly deuoted IOHN DENISON To the Reader Christian Reader THese amongst other papers which haue layne long by me I had long since destinated to priuatenesse and silence But such hath bene the importunity of friends that I haue at last beene ouer-ruled for publishing of them If in this discoutse vpon the Sacrament thou finde that which may helpe to build thee vp in Christ which is indeed my hope and desire imbrace it and make vse of it And when thou commest to the matter of kneeling at the Communion take heed I seriously intreat thee of rashnesse wilfulnesse partiall and personall respect of men contrary minded For hence it is that some cannot indure euen to looke vpon those things which may draw them from error and direct them in the way of Truth This thou wilt account wilfulnesse and obstinacy in the Papist And I am sure it is against the Apostles precept Try all things hold that which is good I call the searcher of all hearts to witnes that in the handling of these things I haue dealt faithfully and with a good conscience which wishing thee also to doe in reading of them I commend thee to God and to the word of his grace who is able to build further and to giue thee an inheritance with all those that are sanctified A briefe and necessary Table containing the effect of the whole Booke following 1. THE time of Institution and the Efficient cause page 1 2. The Externall matter of the Sacrament page 43 3. The Inuisible matter of the Sacrament page 77 4. The Forme of the Sacrament page 109 5. The finall Cause or End of the Sacrament page 149 6. The danger of vnworthy receiuing of the Sacrament page 197 7. The meanes to auoyde the danger of vnworthy Communicating page 237 8. A Iustification of the gesture of Kneeling in the act of receiuing the Sacrament page 293 The seuerall Texts of the Sermons following 1. Corinth 12.23 29. Vers 23. I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betrayed tooke Bread 24. And when hee had giuen thankes hee brake it and said Take eate this is my Body which is broken for you this doe yee in remembrance of mee 25. After the same manner also he tooke the Cup when he had supped saying This Cup is the new Testament in my Blood
is twofold outward visible so is obuious to the eye and other outward senses Inward and inuisible and is therefore present only to the internall sense and the apprehension of the soule The outward matter is two-fold namely bread and wine and is set downe in two verses the bread in the three and twentieth the wine in the fiue and twentieth verse The inuisible also is twofold to wit the body and bloud of Christ in the foure twentâ— and fiue and twentieth verses So that in the SacrameÌ„t there is offered and exhibited to the worthy communicant corporally bread wine but spiritually the body and bloud of Christ Fâ—r the Sacraments must bee visible signes of inuisible grace Thâ—refore Gregory of Valentia his course is very remarkeable Disp â— de sâ—â—â—â—â— 1 â—â—ct â— who to support his seuen Sacraments doth disclaime that materiall braÌ„ch in the ancient definition of a Sacrament namely that it should be a visible signe bâ—cause that circumstance doth discard Matrimony and penance as hauing none such annexed to them wherein hee playes the bad workeman in framing his rule to his work not his work to his rule First of the outward and corporall matter and then of the inward and spirituall Wee finde it vsuall in the sacred Scriptures that the Lord teacheth his children by signes similitudes and borrowed speeches Thus did our Sauiour teach Nicodemus the doctrine of Regeneration by our naturall birth saying Iohn 33. Except a man be borne againe he cannot see the kingdome of God And when that would not serue hee vsed the similitude of the wind both to explaine himselfe and to checke Nicodemus dulnesse Rom. 6.19 Thus God speaks to vs after the maÌ„ner of men expressing diuine mysteries by humane metaphors S. Aug. tract 80. in Joh. calls the Sacraments visibilia verba by outward signes as it were by visible words doth demonstrate heauenly matters Now some signes are supernatuâ—all and miraculous some naturall â—ome artificiall and voluntary Iud. 6.37 The watering of the fleece and the floore were extraordinary signes to Gedeon The going backe of the Sunne in the Diall of Ahaz Isai 38.8 as it was miraculous so was it a most significant demonstration of Hezekiah his recouery For mans life passeth away insensibly like the shadow in the Diall Sensiâ—â— sine sensis the saÌ„d in the houre-glasse and the wheeles of a clocke the shadow is euer mouing thâ— sand euer running the clocke alwaies walking so our time passâ—th away and wee come to the period of our dayes many times before we thinke of it Yet he that sets the clock can set it backward or forward as plâ—asâ—th him And so dâ—alt the Lord with Hezekiah Againe some signes are naturall Gen. 9.13 as the Rainbow which giuâ—s assurance that the arrow of Gods anger shall neuer strike the world any more by a genâ—rall deluge Againe some are artiâ—iciâ—ll and voluntary thus was the Arâ—â— a signe and symbole of Gods prâ—sence the bloud of the Lambe strooken vpon the lyntell of the dores a signe of his protection and thus are the bread and wine liuely and infaillible signes of the presence of Christ in the blessed Sacrament And as men by a turf in the field doe take possession of lands and by a wand in the Court doe receiue an interest in Coppy holds with their priuiledges appurtenances so the seruants of God by these outward elements doe obtaine the fruition of Christ with all his diuine graces and vertues And surely the wisedome and goodnesse of God are notably manifested in the dispensation of these mysteries For we are in part corporall and the best of vs in some degree carnall and haue therefore neede of these helpes Yea such is our dulnesse to conceiue weakenesse to beleeue and brittlenes to retaine such diuine mysteries that the Lord hath seene it needfull to informe our vnderstanding confirme our faith and strengthen our memories by these outward meanes The incredulity of Thomas cleaues close to all the sonnes of Adam Io. 20.25 we will not beleeue except we see Therefore as men by proppes doe support their weak houses which otherwise would quickly grow ruinous So Almighty â—od forth of his tendâ—r care and compassion hath ordained thâ—se outward elements to bee the props of our weake and feeble faith Againe by the same way and windowes that sinne entred it was fit it should be expelled so that as the eyes were employed in seeing the hands in handling the mouth in tasting of the forbidden fruit so they might all bee exercised in receiuing this comfortable food the refection of the soule wherein the fulnesse of manifestation addes to the fulnesse of coÌ„solation according to that of Saint Iohn That which we haue heard 1. Io. 1.14 which wee haue seene with these our eyes and haue looked vpon and these hands of ours haue handled of the word of life these things I write vnto you that your ioy may be full Behold thâ—n we haue here great cause to be thankful to God who by stooping to our capacities hath set foorth such excellent mystâ—ries by thesâ— outward elements and for our bettâ—r instruâ—tion aâ—d comfort hath spoken both to our earâ—s our eyes As nurses in thâ—ir louing affeâ—tion do frame their spâ—eches to the childs ability so Almighty God Chrys forâ—h of his tender compaâ—sion hath framed the Sacraments according to our capacity As it was an extraâ—rdinary fauour which Christ affâ—rdâ—d Thomas Ioh. 20.27 that he might put his hand into his side and feâ—lâ— the wounds so is it his great mercy vouchsafed to vs that hâ—e will helpe our faith by our outward senses It is a great iudgement when a people are denied the meanes of instruction therefore the Church bewailes our presâ—nt condition saying We sâ—e not our signes Psal 74.9 And it is a note of Christs indignation towards the Pharises that when they craue a present signe of him they cannot obtaine it Mat. 12.39 but on the contrary it is a great fauour when the Lord speakes and makes known himselfe familiarly to his people as he doth in the Sacraments It is a good signe he intends their comfort and saluation to whom he vouchsafes the cleare reuelation of his will He sheweth his word to Iacob his statutes and his iudgements to Israel â—sal 147.19 20. but deales not so with euery nation therefore let thâ—se that inioy these priuiledges and fauours as they are exhorted praise the Lord. Againe forasmuch as these outward signes are ordained of God to represent vnto vs spirituall graces we must not be so grossely coÌ„ceited as to rest in the outward view of them but to haue our mindes lifted vp to higher matters For as it is a great misery to want the meanes so is it a farre more heauy iudgement to want the vse of them When as hearing Mat. 13.13 men shall heare and not vnderstand and sâ—eing they shall
this doe as oft as yee drinke it in remembrance of me 26. For as often as yee shall eate this Bread and drinke this Cup yee shew the Lords death till he come 27. Wherefore whosoeuer shall eate this Bread and drinke this Cup of the Lord vnworthily shall be guilty of the Body and Blood of the Lord. 28. Let euery man therefore examine himselfe and so let him eate of this Bread and drinke of this Cup. 29. For he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords Body THE FIRST Sermon The time of Institution and the Efficient cause 1. COR. 11. ver 23. For I haue receiued of the Lord c. AS St. 1. Cor. 10.3 Paul in the former Chapter doth compare the Sacrament of Baptisme to the red Sea So doth Chrysostome compare the Sacrament of the Lords Supper Chrys in Psa 113. and that very fitly For as the red Sea was alijs sepulchrum alijs vehiculum to the one a sepulcher to swallow them to the other a Chariot to carry them safely from the face and fury of their enemies so the blessed Sacrament is the bread of life and as a sanctuary of comfort to a sanctified heart but to the wicked and profane it is the bane of their soules and a gulfe of eternall perdition Now what more lamentable then that Gods holy ordinance prouided for the blisse should turne to the bane of his people Yet what more ordinary And thus the Apostle findes that the Sacrament was to the Corinthians who by their vnworthy receiuing depriued themselues of spirituall comfort drew down vpon them temporall iudgements The abuses of which people he labors to reforme and to that end sets downe the diuine frame of that heauenly structure drawne by the hand of Christ himselfe and that necessarily For as he that will either direct his own worke or correct anothers exactly must propound vnto himselfe a perfect patterne so the blessed Apostle doth take a perfect patterne and platforme of our Sauiour Christ as Moses did his patterne of the Arke and Tabernacle from almighty God Exod. 25.9 He comes like Pythagoras scholler with his ipsi dixit His Office is for searching for prophaners and abusers of the blessed Sacrament therefore he comes with the ayde of authority and brings his warrant with him saying I haue receiued from the Lord that which I haue deliuered vnto you It fares with men in their errors as with those that are sicke or asleepe the one cannot abide to be touched the other to be awaked Reproofe hardly findes acceptance except it be backed with authority and he that will reforme abuses must build vpō a sure ground What better warrant then from the Lord What sounder direction then the example of Iesus Christ What greater authority then from the King of Kings Now with these the Apostle is furnished and for the ground of reformation hee layes downe our Sauiours Institution In prosecuting whereof hee shewes himselfe to haue beene brought vp at the feet of Gamaliel and a worthy proficient in the Schoole of Christ so exactly and diuinely doth he handle this sacred mystery The time of Institution The first consideration that occurs in this discourse is the circumstance of Time when Christ did institute the Sacrament And that is in the night that he was betraied It oft-times come to passe that in humane discourses wise men do let fall fruitlesse and impertinent obseruations but behold there was neuer word spoken nor worke wrought by Christ which the sacred pen-men his Secretaries haue recorded but the same is worthy to be written with the pen of a Diamond and to be had in euerlasting remembrance For as the Word of God is excellent Psal 12.6 like gold seuen times refined so is it in all the parts thereof of singular vse according to that in the fifteenth to the Romans Rom. 15.4 Whatsoeuer was written aforetime was written for our learning that we through patience and comfort of the Scriptures might haue hope so surely the due consideration of this circumstance of time will minister vnto vs much matter of instruction comfort Chrysostome demands Vt supra modum compungeret Chrys in 1. Cor. hom 27. Why doth the Apostle call to minde that time that night that treason and answers That the consideration thereof might thorowly pierce our hearts That was a dolefull night to the Aegyptians Exo. 12.19 20. wherein the first borne of euery family dyed But oh how dolefull was this night Col. 1.15 Ioh. 1.14 Col. 1.13 wherein the first-borne of euery creature the onely begotten Sonne of God and the Sonne of his loue was betrayed When the Lord of glory whose life was more worth thē the liues of a thousand Aegyptians as the people spake of Dauid yea more worthy then the liues of the whole world was despightly apprehended 2. Sam. 18.3 When the women of Ierusalem saw our Sauiour led to his Passion they were moued with compassion Luk. 23.27 wept for him And can we thinke vpō the sorrows of that night without compassion towards him and compunction in our owne hearts for our sinnes which were the especial traitors that deliuered him into the hands of his enemies Iobs desolate estate wrung from him a vehement malediction vpon the night of his birth Iob 3.6 7. Let darkenesse possesse that night yea desolate be that night and no ioy be in it Certainely my brethren such a one was this night it was a darke a desolate a dolefull night not admitting the mixture of any ioy when the Shepheard was smitten and the sheepe were scattered Psal 6.6 Dauids night was dolefull wen he caused his bed to swim watered his couch with his teares most dolefull was this night to Iesus Christ when he offered vp prayers Heb. 5.7 and teares and strong cryes in the garden of Gethsemane Who then considering and calling to mind the dolors of this night except he be metamorphosed into a stone Qui nisi planè lapis Chry. in 1. Cor. hom 27. and his heart become harder then the nether milstone can bee voyde of compunction for his owne sins and compassion to his Sauiour But leauing the prosecution of this meditation to a fitter place here it will be materiall to consider why Christ Iesus did this night institute the blessed Sacrament And there may diuers waighty reasons be rendred for it First Cyprian expla ad Caecilium it was necessary that it shuld be instituted after the celebration of the Passeouer that the Passeouer being a legall Sacrament might be abolished Finem legalibus ceremonijs impositurus c. Idem de caena domini Luk. 22.15 before this Euāgelicall Sacrament was instituted Except Christ should haue put a new piece of cloth into an old garment This made our Sauiour say I haue earnestly desired to eate this Passeouer vvith you before I suffer The words
6.53 Except you eate the flesh of the Sonne of Man and drinke his bloud you haue no life in you and very fitly for as our bodies are nourished by eating of corporall meates so our soules are nourished by the spirituall feeding vpon Christ Hence it comes to passe that Christ dwels in vs Eph. 3.17 and we are made the Temples of the holy Ghost For we abide in Christ as S. Austin saith when we are made his members and he abides in vs Aug. in Ioh. tract 27. when we become his Temples Now this action and the other doe meet with diuers corruptions in the Church of Rome whose presumption discards her from being the Spouse of Christ For she is still tampering with his ordinances abolishing what he hath ordained and establishing what her selfe hath deuised which is no lesse then to aduance her selfe in wisedome and authority aboue the Sonne of God What ground of Scripture hath she for her idolatrous adoration the Sacrament was ordained to be taken and eaten not to be adored What warrant hath she to make the Priest the onely actor the people meere spectators in the celebration of the Sacrament seeing that taking and eating are the consequents of Consecration What an absurdity is it to inuite men to a banquet and not suffer them to taste a bit Doth she not in witholding from the people the participation of the SacrameÌ„t bring vpon them that iudgement inflicted vpon the incredulous ruler who did onely see the plenty prophecied of by Elisha 2. Kin. 7.19 but did not eate thereof The Councell of Trent would wish that those who are present should alwayes communicate Concil Trid. sess 22. c. 6. that they might thereby receiue more fruit by the Sacrament But either they dissemble in this wish or else their people are very disobedient in their practice that amongst so many as are vsually present at their Masses none of them should haue care to communicate Againe these actions of eating and drinking doe giue a wound to their carnall presence For as they are fit actions for bread and wine so are they altogether vnfit for flesh and bloud Aug de doct Christ lib. 3. cap. 16. Therefore Saint Austins rule is good Si Locutio sit flagitium iubens c. If there be a speech in the Scripture which commandeth some wicked act it is a figuratiue speech and he giues his instance euen in this eating and drinking the body and bloud of Christ If this speech were not figuratiue the act were odious for it is more horrible and inhumane to eate mans flesh then to kill it Aug. contra aduers leg Prophet li. 1. cap. 9. to drinke mans bloud then to sheade it Those therefore which hold this carnall eating of Christ are as senselesse as the Capernaites as cruell as the Canibals T is no great mar ell that these men bee so inhumane to kill their King who are so barbarous as to eate their God That euasion of the Catechisme of Trent is too poore a couer for this foule corruption It was Gods especiall prouidence that the body and bloud of Christ should not be eaten and drunken in their kindes because humane nature abhors it For what doe they else in this but with the lewd woman in the Prouerbes Pro. 30.20 if they can carry it closely wipe their mouthes and say Haue we committed iniquity But to leaue matter of controuersie and conclude this point let euery one haue care when he eates the blessed Sacrament to apply Christ to his soule effectually and to say with Thomas My Lord and my God Ioh. 20.28 For it is not enough to haue a soueraigne cordiall except it be receiued It is not enough to know that the death of Christ is meritorious except it be applyed therefore wee must apply Christ to our soules in the Sacrament 2. King 4.34 as Elizeus applyed his body to the dead child that we may haue life and comfort thereby Iosephs feasting of his brethren no doubt was very acceptable Gen. 43. but this our Sauiours feasting of vs is farre more comfortable they did but feed their bodies we doe refresh our soules Wee haue cause to celebrate this festiuity with much ioy if wee come with sanctified hearts For neuer was the hony-combe so comfortable to fainting Ionathan 1. Sam. 14.27 as this Sacrament will be to our fraile and fainting soules In a word remember that this eating is more then a bare receiuing of Christ It imports a sound incorporating and requires that we as good Cyons be ingrafted into him not to be remoued Aug. ad Pan. epist 59. This is votum maximum our greatest vow as St. Austin saith that when we receiue the SacrameÌ„t we will constantly abide in Christ And as he saith elsewhere alluding to the two Disciples who by their importunity caused Christ to stay with them Aug. Serm. de temp 140 Tene hospitem si vis agnoscere Saluatorem Let Christ be thy guest if thou wilt know him to bee thy Sauiour Let him dwell with thee and euer haue a roome in thy heart so shalt thou be sure to haue thy habitation and dwell with him for euer in the heauens THE FIFT Sermon The finall Cause or End of the Sacrament 1. COR. 11.24 Doe this in remembrance of me c. WEE are now come to the finall cause or end of the Sacrament which though it be the last in action is the first in intention Aug. Châ—â—â—â—â— aduers legiâ— lib. 2. cap. 6. for finis est propter quem fiunt omnia It is the first mouer to all the other causes like the plummets of a clocke which sets all the wheeles on worke and giues both entrance and continuance to their motion As the skilfull Archer shootes not at random but hath his eye vpon the marke and the carefull Sayler propounds to himselfe the wished hauen So the discreete Christian must so guide his actions that by no meanes hee neglect the end And surely the neglect thereof doth precipitate most men into many miscries and iniquities Pro. 14.12 for there is a way that seemes good to a man in his owne eyes but the issue thereof is death Thus many a faire path leades into a dangerous pitte and men through inconsideration are carried forward in their actions like the siluer streames of a swift riuer which runnes speedily and falls sodainly into the brackish Sea How vnseemly is it for a man indued with a reasonable soule to be like the horse the mule which haue no vnderstanding Psa 32.9 but are onely led by sense and rush giddily into the battell Ier. 8.6 As the Forme giues being so the end tends very much to the well beeing of our actions and is a great stickler either in the approbation or reprehension of the same as Saint Austin shewes against the Manichees and therefore demands of them Quo fine faciatis Aug. de
to mee a sinner And if our hearts cannot in the meditation of these things be touched with remorse the earth which trembled the rockes which rented the graues which opened shall one day rise vp in iudgement against vs. Againe the meditations of these things may bee a notable meanes to stirre vs vp to thankefull obedience Christ hath shewed the greatest loue that may bee in dying for vs. For greater loue can no man shew then to lay downe his life for his friends Ioh. 15.13 Yet I may say with Bernard Bern. de passi Dom. Etiam tu Domine maiorem habuisti O blessed Lord thou hast had greater for thou hast layd downe thy life for thine enemies Therefore should euery one that lookes for an interest in this extraordinary fauor say with the Kingly Prophet My soule praise thou the Lord Psal 103.1 and all that is within me praise his holy name Let all that is within me and without mee magnifie him for his mercies let all that I haue and am be deuoted to his seruice As Christ hath thought nothing too deare for vs no not his bloud his life as hee hath thought no paines too great not his bloudy agony his torments on the Crosse so let vs thinke all the cost wee can expend and all the paines we can take exceedingly too little to bee employed in his seruice Againe here is matter of much comfort Let no man think it strange that these contrarie streames of ioy and sorrow should arise both out of one fountaine For wee must come to the Sacraments Mat. 28.8 as the Maries came from the Sepulchre with feare and much ioy As wee must sorrow that our sinnes were the cause of Christs death so must wee reioyce that Christs death is the meanes to eternall life Hence we obtain victorie ouer Satan 1. Cor. 15.57 Heb. 2.14.15 Heb. 9.17 death and hell Hence wee haue tendred to God full satisfaction for our sinnes Hence wee haue an interest in the legacy of eternall life and for pledge of this legacie wee haue the blessed Sacrament Here is soueraigne plaister for euerie penitent heart Esa 53.5 Hee was wounded for our iniquities hee was smitten for our transgressions the chastisement of our peace was vpon him and by his stripes we are healed As Saint Paul saith 2. Cor. 8.9 Christ was poore that wee might be rich So I may say He was humbled that wee might be exalted hee was disgraced that wee might be honoured he was wounded that we might be healed he was condemned that we might be acquited he ware a crown of thornes that wee might haue a Crowne of glory hee complained that he was forsaken that we might be assured our God will neuer forsake vs he was numbred among the wicked that wee might enioy the society of Saints Angels for euer Therefore my brethren let this bee the solace of your soules and the ioy of your hearts against all the afflictions of this life the terrors of death and the torments of hell THE SIXT Sermon The danger of vnworthy receiuing of the Sacrament 1. COR. 11. v. 27 28 29. Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the Body and bloud of the Lord c. WHen I first began to handle this Scripture I shewed that it containes three principall points 1. The time of Instirution 2. The Causes of constitution 3. The care that is to be had for the due celebration of the Sacrament The two former I haue handled and now the third remaines to bee considered in these words VVherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the body and bloud of the Lord c. Wherein the Apostle sheweth 2. things 1. The danger of vnworthy receiuing 2. The meanes to preuent this danger The danger is great in a twofold respect First he that receiues the Sacrament vnworthily sinnes hainously against our Sauiour for he is guilty of the body and bloud of the Lord. Secondly hee sins fearefully against his owne soule for hee eateth and drinketh his owne damnation Now to auoyd this Scylla and Charybdis of iniury to Christ and misery to our owne soules this is the meanes Let a man examine himselfe The Prophet Dauid in the fifteenth Psalme propounds this question Lord Psa 55.1 who shall dwell in thy Tabernacles who shall rest vpon thy holy mountaine Hauing handled the doctrine of the Sacrament this question is very necessary Lord who shall be admitted to thy Table who shall be partakers of thy blessed body bloud Aug. in Ioh. tract 62. For as St. Austin saith We must as well consider who may receiue as what is to be receiued As the Oracle from heauen answers to the Prophets demand Hee that walketh vprightly and worketh righteousnesse c. So the Apostle here doth satisfie my question shewing that he only who receiues it worthily For he that receiues it vnworthily shall be guiltie of the bodie and bloud of Christ From whence I obserue that the Sacrament is no banquet for wicked and vnworthy receiuers As a stranger to the Common-wealth of Israel might not eat the holy things in the time of the Law Leui. 22.10 so a stranger from the life of God may not taste of the holy Sacrament in the time of the Gospell The Lord was strict concerning them who were to appeare before him at Mount Sinai as wee read in the ninteenth of Exodus Exo. 19.13 in so much that if a beast did touch the mountaine hee must be stoned to death And shall not those who dare approach into Christs presence and come to his Table with beastly affections be lyable to his iudgements Yes surely 1. Reg. 5.51 As Salomon said of Adoniah If he shew himselfe a worthy man there shall not a haire of him fall to the earth but if wickednesse be found in him though he take hold of the hornes of the Altar he shall die So he that comes worthily to the blessed Sacrament shall bee free from danger nay hee shall finde much comfort but if he come wickedly and vnworthily his soule shall surely smart for it Mar. 14.15 The Chamber was trimmed wherein the Passeouer was celebrated and the Supper instituted and so should the chamber of euery Christian soule be cleansed from profanenesse and adorned with grace that is to receiue Christ Iesus in the Sacrament Ioh. 14.2.4 The Disciples feete were washed before they did partake of the Supper doth not that call for a cleansing of our hearts before we communicate It is very remarkeable that when Christ did institute the Eucharist hee admitted onely the eleuen Disciples For I confidently hold that wicked Iudas was sent away packing with a Quod facis fac citò what thou dost Ioh. 13.27 Hilar. de Tri. lib. 8. doe quickly Neither are there wanting amongst the Fathers and Schoolemen
head so do the Rhemists bring forth that for a weapon of defence which indeed cuts the throat of their owne cause For if a man that eatâ—s the Sacrament vnworthily eate and drinke his owne damnation it followeth necessarily that he doth not receiue Christ which if he did then must Christ by his Spirit dwell in him 1. Ioh. 6.56 Rom 8.9 consequently being Christs he must needs be partaker of eternall saluation Saint Iohn saith Ioh. 1.12 As many as receiued him to them hee gaue power to be the sonnes of God and our Sauiour saith Hee that eateth my flesh Ioh. 6.54 and drinketh my bloud hath life euerlasting But was it euer heard or read that a man should be condemned by receiuing Christ No surely but as this is the condemnation of the world Iohn 3.19 that light came into the world and men loued darkenesse rather then light so this is the condemnation of the vnworthy receiuer that Christ the life and light of the world being offered to him he doth not receiue him The true reason why the Sacrament becomes so dangerous to the vnworthy Communicant is that which hath beene before obserued namely because Christ in respect of the institution is the Author in respect of sacramentall relation the matter in regard of the shewing of his death and Passion the end of the Sacrament Which answers that silly cauill It cannot be so heynous to eate a piece of bread Who would thinke it should bee such a heynous offence to eate an Apple as that it should be the condemnation of the whole World Gen. 3. Rom. 5.12 And if Adams disobedience therein could procure condemnation to many who doubts but an vnworthy Receiuer of Bread and Wine may iustly draw downe condemnation vpon one especially if wee consider that these elements are ordained for such a sacred vse Doth not a man become a Traytor and worthy of death by clipping the Kings coyne and offring contumely to the Broad seale vpon which the Kings image is stamped though he touch not his person And may not an vnworthy râ—ceiuer become a Traytor to Christ and bee worthy of eternall death for profaning the blessed Sacrament which is a liuely representation of his presence and a seale whereupon his death and Passion is so stamped without any carnall presence or touching of his body And if you marke the connexion of the Apostles words you shall see most euidently that this is the reason of the danger For whereas he before he had spoken of the finall cause of the Sacrament you shew the Lords death till he come hee infâ—rres these words immediatly by way of illation Therefore whosoeuer shall eate this bread or drinke this cup vnworthily shall bâ—e guilty of the body and bloud of Christ Againe it is very obseruable how it hath pleaseth God to open the Apostles mouth to stop the mouthes of the Rhemists For hee saith not Whosoeuer eateth this body and drinketh this bloud which had beene very materiall to set forth such a mighty danger by so waighty a reason but VVhosoeuer eateth this bread and drinketh this cup vnworthily shall bee guilty of the body and bloud of Christ Hereunto it may be obiected We doe not read that the Word of God being peruerted or abused doth incurre such danger or draw downe such iudgements how comes it then to passe that the Sacrament being profaned should bee so dangerous except wee admit a reall presence To which I answer First that albeit such dangers are not mentioned in these expresse tearmes Prou. 1.24.26 2. Cor. 2.16 Act. 13.46 yet are they obuious and euident in many places of Scripture And secondly that the abuse of this Sacrament is more heynous and dangerous then the abuse of the Word it is no maruell in regard that Christ is herein offered more plainly applyed more particularly and exhibited more firmely He is offered more plainely for diuers senses are made as so many windowes to conuey this sauing grace into our soules He is applyed more particularly for whereas the Gospell is the Will and Tâ—stament of Iesus Christ the Sacrament is as it were a particular transcribing of euery mans legacie and giuing it into his hands He is exhibited more firmely in that the Sacrament being a seale of the Couenant of Grace it confirmes vnto vs our immortall inheritance So that albeit we doe daily eate the flesh of Christ Non solum in mysterio sed etiam inscripturae lectione Hier. in Eccl. lib. 3. Aug de verb. dom ser 33. Ipsam caenam fide quotidie maÌ„ducamus and drinke his bloud not onely in the Sacrament but also in reading of the sacred Scriptures as Saint Hierome saith yea though we daily in some sort eate the Supper it selfe by Faith as S. Austen saith yet forasmuch as we doe feed vpon Christ by receiuing the Sacrament in a more excellent and extraordinary manner it is no maruell though the abuse of that heauenly mystery be esteemed a more heynous sinne and incurre a more fearefull dangâ—r Seeing now the vnworthy receiuing of the Sacrament is so dangerous the due consideration thereof yeelds direction to the Minister terror to the profane receiuer and admonition to euery Communicant First it yeelds direction to the Minister that he admit none to the Sacrament whom hee knowes to be vnworthy St. Paul speaking of the Incestuous Corinthian exhorts Purge out the olde leauen 1. Cor. 5.7 that you may be a new lumpe And the Ministers of Christ must be like the Porter which Iehoiada set by the gates of the house of the Lord 2. Chro. 23.19 that none that was vncleane in any thing should enter in For the Lord hath made them as watchmen to see that no profane person or those that are polluted with grosse sinnes be admitted to the Lords Table They must endeuor to sanctifie the Communicants when they come to the Sacrament as Iob did his sonnes when hee offered his sacrifice Iob 1.5 They must prepare them for the Supper 2. Chr. 35.6 as Iosiah required the Priests to prepare the people for the Passeouer But if there be any that will not be reclaimed and reformed then must they separate the precious from the vile Ier. 15.19 and repell the wicked and vnworthy from the Communion according to the commandement of God and the Canons of the Church And great reason Canon 26. For it is not meet to take the childrens bread and giue it vnto dogs Mat. 15.26 Mat. 7.6 And why alas should the Minister of Christ incurre the Lords displeasure by being partaker of other mens sinnes 1. Tim. 5.22 Si indignè accedat prohibe Chrys ad pop Ant. hem 60 That is a notable exhortation of Chrysostomes Be he whosoeuer though he were a magistrate in eminent place a Captaine or a crowned King if he come vnworthily repell him And a worthy resolution of that Father who said Hee would rather suffer his owne bloud to
Sacramēt But both the Scriptures and ancient Fathers doe shew that they whose cōsciences are troubled and those that find weakenesse in themselues are fit Communicants The Disciples had their fraileties there was presumption in Peter and emulation in the rest If we stay till we be without sin we must neuer come to the Sacrament Christ came not to call the righteous Mat. 9.13 but sinners to repentance Hee is no Physician for the whole but for the sicke Mat. 9.12 It is not infirmity that makes a man vnworthy if he labour and striue against it For Christ will not breake the bruised reed Mat. 12.20 nor quench the smoking flaxe He comes best who comes most humbly being conscious of his infirmities and is therefore troubled for them like the man that came to Christ with teares Mar. 9 24. and said I beleeue Lord helpe my vnbeliefe Those that refraine the Sacrament because they feele weakenesse in themselues are like those that will not come to the fire till they be hot nor to the Physician till they bee whole Dominicus Soto saith well Ex Attrito fit Contritus Dom. Soto in sent li. 4. dist 12. quaest 1. Art 11. It many times comes to passe that by the receiuing of this Sacrament a sinfull man becomes a sound Penitent bewayling his sinnes not with a slauish feare but in loue and reuerence to the Maiestie of God And therefore hee doth worthily condemne the custome of the Spaniards who deny the Sacrament to those that are condemned to death The places are almost infinite in the ancient Fathers where this Sacrament is called and compared to Physicke to cure and comfort the sicke soule And fitly For when should Melchisedeck King of Salem bring forth bread and wine Gen 14.18 to relieue Abraham and his Armie but when they are weake and wearied in the battaile And when should our King of Peace afford vs this spirituall food so fitly as when our soules doe hunger and thirst after righteousnesse To conclude this point my Brethren it is to be considered that there are diuers degrees of vnworthinesse Euen smaller distractions a disestimation of the Sarament want of faith and feare of reuerence deuotion may hinder the fruitfull receiuing of the Sacrament But especially take heed of open profanenes irreligion Atheisme such sins must needs draw downe the iudgements of God vpon the head of the Receiuer As Iosephs seruant said to his brethren New transl Gen. 44.5 Is not this the cup whereby my Master makes tryall whether you be true men So I may say Is not this wretched condition of life an euident proofe of such mens vnworthines and an assured testimony that they are guilty of the body bloud of Christ and consequently eate and drinke damnation to themselues But if you be free from these grosse sins and your hearts sincere and vpright though not vtterly voyd of infirmities know this beloued that Christ is as ready to admit you to his Table 2. Kin. 10.15 as Iehu was to take Iehonadab into his Chariot THE SEVENTH Sermon The meanes to auoid the danger of vnworthy Communicating 1. COR. 11. ver 28. Let a man therefore examine himselfe WHEN our blessed Sauiour told his Disciples Verily Math. 26.21 22. I say vnto you that one of you shall betray mee they were exceeding sorrowfull and began euery one of them to say Is it I Master So me thinkes my brethren when you heare that those who eate and drinke vnworthily doe like Traytors become guilty of the body and bloud of Christ euery one should bee exceeding carefull and enquire Is it I am I one of those that are guilty of this heynous sinne When the Apostle Peter rowzed vp the Consciences of those happy Conuerts taxed them roundly for their sinne and layed the iudgements of God to their hearts like the axe to the roote of the trees they found themselues wrapped in their sins like Ionas with the weeds Ionas 2.5 2. Reg. 6.14 and inuironed with Gods iudgements like Dothan compassed with the Syrians Army and being pricked in their hearts they cryed out Men and brethren Acts 2.37 what shall wee doe Beloued the dangers mentioned before cannot but touch the quicke for what greater danger then to be guilty of the body and bloud of the Lord and to eate and drinke damnation to ones selfe And should not this cause euery one to vse all care and diligence to auoyd those dangers and to enquire with those Conuerts What shall we doe What course shall we take that we may escape the iudgements of God Now to a man thus affected the Apostles resolution is at hand Let a man examine himselfe This examination is like the two Disciples that our Sauiour sent to prepare a roome for the celebration of the Passeouer Mar. 14.13 For it is the meanes that hee hath ordained for preparing the heart that it may be trimmed furnished with Grace for the comfortable receiuing of the Sacrament This examination and preparation is necessary at all times and in euery act of Gods worship and seruice The children of Israel when they were to appeare before God vpon mount Sinai were appointed three dayes for their sanctification Exo. 19.10 11. And when they did celebrate the Passeouer they were allowed foure dayes for their preparation Now if so large a time were alotted for these legall seruices Exo. 12.3 6. we may well conclude that a due preparation is necessary for the receiuing of this Euangelicall Sacrament For the better prosecution of this point we will consider these three circumstances 1. The persons who 2. The manner how 3. The matter whereof this examination consists 1 Whom a man must examine You shall finde many very forward busie in prying into others pursuing them with their examinations and taxing them with their censures who in the meane time doe vtterly neglect themselues they can espy the least mote in anothers eye the least spot in his garment the least defect in his life but the greatest corruptions in their own hearts the extremest deformities of their owne liues they cannot behold These men are like Lamia in the Poet who put on her eyes when shee went abroad but layd them aside when shee came home and like a foolish man that runnes to quench another mans house whilst his owne flames about his eares All the Mariners are vpon the iacke of Ionas Ionas 1.8 and examine him strictly of his person his profession his country his religion and what not but neuer a one of them examines himselfe So that if the Prophet Ieremy had beene there he might haue said of them as he spake of the Iewes I harkened and heard but no man said Ier. 8.6 Rom. 14.4 What haue I◠done But who art thou that iudgest another mans seruant seeing hee standeth or falleth to his Master Though the Lord hath commanded thee to examine thy selfe yet hath hee not made
pascapertineÌ„t quod in Eâ—ypto celebraâ—â—â— Jun. in Exod. 12.11 who acknowledge that staÌ„ding was in that place enioyned yet the same was a temporary iniunction and like diuers other circumstaÌ„ces was but for that night onâ—ly wherein the children of Israel departed out of Egypt And this saith Beza Quod summo consensu omnes Haebraeorum doctores testantur Beza in Mat. 26 All the Hebrew Doctors doe testifie with singular consent Thus our Sauiour might lawfully sit at the Passeouer as the Euangelists doe shew he did But that he sate at the institution of the Supper they shew not Neither can it by any passage of Scripture be proued Therefore foreasmuch as there is neither precept or precedent concerning any gesture to bee vsed in the act of receiuing the Sacrament and consequently it being a matter indifferent the disposing thereof is in the power of the Church who hath made choise of kneeling as the fittest for that holy action It is obiected that kneeling at the Communion is a part of Gods wgrship Dispute pag. 155. and therefore it is not indifferent To this I answere Zanch. de externo cul qu. 4. Thes that the parts of Gods worship are either essential or accidentall as learned Diuines do aptly generally distingush Now the accidentall are not simply and properly of the worship of God Bez. Confes cap. 5. sec 18. simpliciter per se c. as the essentiall are It is true that the essentiall parts of Gods worship are so necessary that they may neither be abrogated omitted or altered vpon any pretence whatsoeuer As for instance Whosoeuer neglects the inuocating of God or inuocates any either St. or Angell sinnes against God because he failes in an essential point of Gods worship As Caluin Inst 4.10 sec 30. And Aug. quaest vartar ad Simp. li. 2. q. 4. Non est perscriptum quomodo corpus constituatur ad orandum c. As they are set downe in pag. 1. For so wee do in time place persons c. but for an accidentall it is otherwise For albeit to kneele in prayer is a part of Gods worship yea a very extraordinary ceremony yet being accidentall it is of it self a gesture indifferent so that it may without sinne be either vsed or forborne And so in the Lords Supper if we adde to or alter any of the causes of constitution we transgresse against Christ but if we shal in some circumstance either vary from the institution or where nothing is prescribed appoint some outward ceremony for decency aâ— in the matter of gesture the same may be done without offence If any thing saith Zanchius be altered in the worship of GOD Zanch. vbi supra so it be not a thing commanded of God or bee added so it be not as essentiall but accidentall and indifferent for comelinesse order or edification we cannot say that therefore some part of Gods worship is changed or some other erected Peraduenture it will be further obiected against the last assumption that albeit the gesture of kneeling in the act of receiuing is not particularly expressely forbidden or prescribed by any direct precedent or example of Scripture yet by way of consequence and by generall Apostolicall rules for the vse of things indifferent it is For whereas the Apostle requires all things to bee done according to comelinesse order and edification consequently to the glory of God this gesture of kneeling in the act of receiuing seemes vncomely scandalous and Idolatrous Of this see more for answere to the 4. Argument To the first of which I answere These men whilest they take vpon them to determine of comelinesse order doe that which is very disorderly and vncomely in thrusting their sickles into other mens haruests For it is not the office of euery priuate man to iudge of comelinesse and dispose of order in the publick affaires of Church or Common-wealth but to them it doth belong who haue places of gouernment therein the spirits of the Prophets must be subiect to the Prophets 1. Cor. 14.32 We finde it true in experience euen about this particular action that so many men so many opinions One likes sitting best another standing a third kneeling Now if euery one shall in this case assume vnto himself the liberty of choyce what order what comelinesse shall we see in our assemblies yea what confusion will there not be and forth of this confusion what dissentions iudge you are like to arise so that this cannot be to the glory of God who is not the God of contention and confusion but the God of peace and order 1. Cor. 14.33 And if for the auoyding of our owne partiall conceits standers by shall iudge between vs in this matter heare what Master Caluin saith concerning comelinesse in the vse of things indifferent Illud nobis decorumerit c. Caluin Insti lib. 4. cap. 10. sec 28. 29. That saith he shall seeme most comely to vs which shall be fit for procuring of reuerence to the holy mysteries be an exercise apt to shew and stirre vp Piety and an ornament to the action in hand Now he will be iudged either senslesse or very froward who will not acknowledge that kneeling is fitter to stirre vp reuerence to the holy mysteries to moue to piety and deuotion and is a better ornament to the holy action in hand then sitting is And Master Beza acknowledgeth Beza epi. 12. that it hath a shew of pious reuerence In regard whereof it shall become you well to embrace that gesture which the learned both abroad and at home doe iudge to be most comely 2. Concerning scandall It is true that euen the best actions of the holiest persons through mens corruptions Mat. 13.57 Iohn 6.61 c. are many times subiect to scandall as the stories of our Sauiour doe abundantly shew and therefore no maruaile if the actions of men not so worthily qualified doe in the vse of indifferent things meet with the like successe But here I would demand of them who plead for sitting whether that gesture can be free from this exception If you take scandall for offending grieuing others As Rom. 14.13 15. or for causing them to offend by not comming to Christ or by doing any thing against their Conscience certainly sitting cannot be without scandall For as you shall haue many who esteeming that an vnreuerend gesture will be offended thereat so may they also by example be drawn to the practice thereof against their owne conscience or by dislike therof be kept from the Communion and so runne into a double scandall Now what must be the Moderator in this action The answere will be Charity for 1. Cor. 8.9 I must not offend my weake brother It is true but behold here a double bond that is Charity and Duty For as Charity towards my brother bindes me so doth Duty to my Prince Rom. 13.5 to whom euery soule
Antiquity hath beene yea in some sort grounded vpon the Scripture And what need any one contend for seuen Sacraments when as two are very sufficient for the Church of God There is a notable correspondence betweene our naturall and our spirituall life As to the one there is required our birth nourishment so to the other wee haue Baptisme the Sacrament of our new birth and the Supper of the Lord the Sacrament of our nourishment And as food and raiment are sufficient for the preseruation of the body so Baptisme which is our clothing by putting on the Lord Iesus 1. Tim. 6.8 Gâ—l 3.17 1. Cor. 10. and the Eucharist which is our food by the spirituall eating of Christ are sufficient for the soule Againe here we shall doe well to take notice whence the Blessed Sacraments haue their vertue namely from the Author of them the Lord Iesus And consequently they are not to be refused from the hand of an euill Minister As the Word is mighty and powerfull through God by whom-soeuer it is preached 2. Cor. 10.4 so the Sacraments may be effectuall to the faithfull from what lawfull Minister soeuer it be receiued It is very obseruable that our Sauiour did not baptize in his owne person to manifest Iohn 4.2 that the vertue of the Sacrament doth not depend vpon the Minister but the Author And what is Paul or what is Apollos but the Ministers of Christ the one may plant 1. Cor. 3.5.6 the other may water but it is God which giues the increase The Separatists our new Donatists forth of their Pharisaicall pride doe abandon our societies as profane and reiect our Sacraments as polluted by the hands of an vnworthy Minister but let euery humble Christian be as farre from their opinion as they are from a charitable vnion If it bee the true treasure of the Word though it be offered in earthen vessels despise it not and if Christ the great Physician prescribe a cordiall though it be giuen by a leprous hand refuse it not Againe for as much as the Lord Iesus is the Author of the blessed Sacrament it behooueth vs to esteeme of it very reuerently Behold here is a princely table where the Angels are attendants Chrysost and the King of Kings is the Master of the feast As Iacob said of Bethel How fearefull is this place So may I say How honorable is this Sacrament therefore as Chrysostome exhorts Adora communica humble thy selfe Chrysost ad pop Antioch bom 61. and bow the knees both of body and soule to reuerence this rich gift from the hand of Iesus Christ St. Paul saith of the Ministers of the Gospell 1. Thess 5. Haue them in singular reuerence for their works sake So may I say of the Sacraments Haue them in singular reuerence for their Authors sake If the legall Sacraments deliuered by Moses the seruant of God beeing profaned could procure the wrath of God how much more shall the Euangelicall being the institution of the Sonne of GOD if they be abused or despised So saith the Apostle If they that despised Moses Law Heb. 10.28 died without mercy vnder two or three witnesses of how much sorer punishment shall he be worthy that treadeth vnder foote the Sonne of God and contemneth the bloud of the Testament If St. Paul by direction and commission from Christ had instituted the Sacraments they should haue beene esteemed honourable but how much more when Christ himselfe is the immediate Author of them It made much for the excellency of the Tabernacle Exo. 31.3 in that Almighty God would haue it to bee the worke of choise men Bezaliel and Aholiab whom he furnished and filled with excellent knowledge And doth not this make much for the honor of the blessed Sacrament that it is the institution of Christ Colos 2.3 in whom are hid all the treasures of wisedome and knowledge Exod. 16. Manna was of it selfe an excellent and dainty foode but so much the more excellent in that it came from God and not by the ordinary course of nature and so is the blessed Sacrament in that it comes from Christ Rom. 9.5 who is GOD blessed for euermore Wee must not esteeme this as a constitution of the Church which yet is to be reuerenced as the precept of an indulgent mother to her deare children but as a diuine and heauenly ordinance comming as a rich gift from the Father of lights Iam. 1.17 If the Institutions of great Princes doe in time obtaine great honour and estimation and are celebrated with great solemnity as diuers orders of knighthood the like how much more honorable should this blessed ordinance of Christ the King of Kings be accounted When the King of Persia held out the golden Scepter happy was hee that might come to touch the top of it So when Christ hath instituted and doth inuite vs to his Sacraments euery one should count it his great happinesse to be partaker of so great fauour and should come to them with alacrity It cannot but greeue a Christian heart to see how the Sacrament of Baptisme is generally disesteemed and Christ the author thereof is thereby much dishonoured It is vsuall in most Congregations when Baptisme is administred for people to flocke away vnreuerently as though that Sacrament nothing concerned them But they should knowe that as they owe their duty of their prayers to the infant their silent suffrages for th'incorporating of it into the society of the Saints â— so themselues may take occasion to reuiue the remembrance of theiâ— owne Couenant in Baptisme and are bound to honour the ordinance of Christ with their presence Lastly seeing Christ is the authoâ— of this Sacrament it is our duty to receiue it reuerently and to vse it religiously This Sacrament came from heauen as St. Ambrose saith and therfore it requires a heauenly mind in the Receiuer If we be inuited to a great mans table we are carefull to carry our selues with all due reuerence and respect not suffering a word to slippe or an action to passe vs which may procure disgrace to our selucs or distaste to that great man behold then we being inuited by the Lord Iesus to his Table let vs both in respect of his ordinance and presence banish out of our hearts all such wicked and wandring cogitations as may either prouoke our Sauiour or preiudice our selues Happy and thrice happy is he that esteemes of the Sacrament highly comes to it cheerefully and receiues it reuerently For hee that is thus feasted by Christ in the kingdome of Grace shall one day sit downe with Abraham and Isaac and Iacob in the kingdome of glory THE SECOND Sermon The Externall Matter of the Sacrament 1. COR. 11.24 And when hee had giuen thankes hee brake it c. THE second cause in the constitution of the Sacrament is the matter and the due consideration thereof is very materiall The matter of the Sacrament