Ministry by the Holy Ghost it appears by the words whereto I have called them and yet he saies Separate them for the work which was done accordingly in the next verse 4. They fasted and prayed and laid their hands on them and so sent them away Where you see the orderly proceeding of the Holy Ghost in making the Ministers of the Gospel when he appoints them that were internally called by him to receive an external Calling by the hands of Men. For a Man then to run from his Shop and rush into the Pulpit to leave the Cart and leap into the Chair of Moses to live by the Sword of War and handle the Word the Gospel of Peace and that without Authority is such a presumption as was scarce heard of in the Primitive times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Laymen to preach saith a Bishop in Eusebius is a thing not heard of before and yet he spoke it of Origen a Man of extraordinary gifts and learning and some judge and that not without cause his many Errours to be Gods just judgement upon him for that his presumption No marvel then if illiterate Idiots Men and Women in our times become the Broachers of so many blasphemous Errours and Heresies usurping that holy Function in which without a lawfull Calling none can expect a blessing I have been long going through the entry of my Text The second partition of the Text. but you see what crouds of Opposites stood in my way which now having passed I shall bring you to the Dining-room the second Partition where are Nuptiae Paratio the Quality of the Feast a VVedding and the fitting and making it ready for the Guests He said unto his Servants The Wedding is ready And first of the Quality of the Feast The Quality of the Feast A Wedding which he intimates in the Wedding more plainly explicates in the fourth verse saying I have prepared my Dinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek the best thing that I have and that is the sacrifice of Christ's Body sometimes called the Paschal Lamb and the fatted Calf in the Parable of the Prodigal here figured by his Oxen and Fatlings that were made ready for in the sacrifice of these things was Christs death shadowed under the Law So that Christ crucified is all that is here understood and made a Feast for our Souls he being in the Sacrament both Sponsus Convivium Bridegroom and Feast as he was at his Death both Sacerdos Sacrificium both Sacrifice and Priest But before we come to the Dinner How the Bride and Bridegroom were coupled Eph. 5.12 Christus ex purissimis sanctissimis Virginis sanguinibus copulavit sibi carnem animatam anima rationali per Spiritum Sanctum creans Pet. Lomb. lib. 3. dis 3. c. 1. Hos 2.19 it is meet I speak first of the Marriage and shew how the Bride and Bridegroom were coupled together and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul saies a great Mysterie for I speak of Christ and his Church Jesus Christ the onely begotten and dearly beloved Son of God is the Son of the great King as you heard He came forth as a Bridegroom out of his Chamber of Heaven and took to VVife the Catholick Church here on Earth Of which mystical Match and matchless Union that Royal Preacher King Salomon made that Nuptial Song of the Canticles The sanctified VVomb of the Virgin was the Chappel where the Matrimonial Knot was tyed The Holy Ghost the Priest that joyned them together by uniting to the Son of God the Humane Nature This his Conception was the inception of the Wedding The Communion betwixt Christ and his Church the Continuation which lasts with his Spouse so long as the World endures I will marry thee to me in faithfulness saith he and in righteousness loving-kindness and mercy And at the end of the World shall be the Consummation of this Marriage when Christ shall come again and take his Bride home to his Fathers house to live with him for ever in Heaven And then it shall be said Let us be glad and rejoyce Rev. 19.7 for the marriage of the Lamb is come and his Wife hath made her self ready For this Wedding great feasting was made in Heaven and on Earth The Marriage feasts publick and private The Angels the Friends of the Bridegroom held a Festival of Joy and Gladness in Heaven when they saw this Match go forward Luk. 2. and sung that Nuptial Hymn Glory be to God on high on Earth peace and good will among Men. At the Conversion of a Sinner which to the Bridegroom is the uniting of a Member to his Church Luk. 15. Rev. 3.20 Salmeron tract 23. de parab hac Hic est sensus literalis hujus parabolae quae ad coenam Eucharistiae ad quam vocati sunt omnes pauci acccdunt extendi potest Orig. Euthym. Author imperfecti operis c. sec undum Terinum in Iocum Luk. 14.16 1 Cor. 11.10 1 Cor. 11.24 Do this in â—ememâ—rance of â—e â—ev 19.7.8 is merry chear in Heart and in Heaven Joy in Heaven among the Angels over one Sinner that repenteth and joy in the heart of the penitent Sinner which is that the Bridegroom meaneth when he saies He stands at the door of the heart and knocks by the Finger of his Spirit and if any will open to let him in he will sup with him bringing good chear with him even the comfort that comes of the free pardon of his sins In Heaven and in Heart this Chear is made but the Marriage-feast of my Text may best be applyed to the spiritual refreshing of Souls by means of the Ministry of the Word and Sacraments of the Gospel in the Temple And that chiefly of the Eucharist by the consent of many Interpreters the Sacrament of Christ's Body and Blood exhibited under the signs of Bread and Wine to nourish our Souls to Everlasting Life This is the Feast of Fat things full of Marrow and of VVine upon the Lees which the Lord promised to make to all People in the Mountain of the Lord of Hoasts which is his Church Isa 25.9 St. Luke calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Supper and St. Paul the Supper of the Lord because first instituted and administred by the Lord himself at Supper-time Of which he gave a special charge to his Apostles and their Successors to act over the mysterious rites thereof for a memorial of him till his coming again at the end of the World when he shall take his Bride and lead her in a Triumphant manner into the Bridechamber of Heaven where the marriage-feast of the Lamb shall be consummated To which the Bride shall dress her self with fine white Linnen which is the Righteousness of the Saints and all the Congregation of Heaven shall sing Allelujah and say Let us 〈…〉 of the Lamb is come and his VVife hath made her self ready But
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 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 'T is never like now to be established in this State 'T is 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 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
THE KINGS CENSURE UPON RECUSANTS THAT Refuse the SACRAMENT of the Lords Supper Delivered in three SERMONS CONTAINING A Refutation of some dangerous common errors And a Remonstration of the Duties of Administration and Participation of that Holy Sacrament Proving the Necessity of receiving it Reproving the Neglect and contempt of it Disproving the Exceptions and excuses alleged against either the giving or taking of it Set forth to publick view for the hungry and thirsty Souls sake that desire to be satisfyed By Thomas Marshal Minister of the Doctrin and Sacraments of the Gospel 6. Ioh. 53. Except ye eat the flesh of the Son of man and drink his bloud ye have no life in you 22. Luke 19. This do in remembrance of me LONDON Printed for Francis Cowles in the Old-Baily 1654. To the antient standing Clergy of our Church Presbyterians Independents or by what other Names and Titles else they be distinguished Reverend and Beloved Brethren LEt it not offend you if after so many years distraction and contention to find out a Reformation of things in the Church I mind you to return again to your selves and enter into serious consideration how little good we have done in that and with what ill success we have managed our undertakings whereby through our manifold divisions we have brought contempt upon our persons almost to the levelling of the Ministerial function disolv'd the Unity and defaced the Beauty of the fairest of all the Reformed Churches even in the judgement of * Florētissima Anglia ocellus Ecclesiarum peculium Christiani singulare c. Horrore toti concutimur ad versam hanc pulcherrimam Ecclesiae inter vos faciem c. in the Letter penned by Dr. Deodate to the late Assembly of Divines 1 Cor. 11. Geneva from whence we were to take our pattern exposed the essential marks of the Church to be shot at and beaten down The Doctrine which was pure obscured with many errors The Sacrament which were rightly and duly administred to be many ways abused and disused even those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those reverend mysteries as the antients tearmed the Elements in the Eucharist to be undervalued and vilified by some as Christs bloud and the chalices given by Constantine were by that unhappy Foelix which God avenged with vomitting bloud night and day until he dyed These things as they cannot but sadly afflict the Souls of all good Christians so should they excite all faithful Ministers in their several places to endeavour their Reformation according to the Primitive pattern and institution more particularly for redress of things amiss in and about the Holy Sacrament of the Lords Supper which is the subject of this ensuing discourse to look to the first Institution as St. Paul did in the same case of our Saviour wherein he straightly charged his Apostles and their Successors hoc agere to do this in remembrance of him In which word he gave us a Commission for two things Immitation and Intention Imitation of all his Sacrament alactions blessing taking breaking giving eating and drinking the Bread and Wine and the Intention to do these in remembrance of him or to continue a memorial of his death and passion This was our Lord and Saviours last Will and Testament at his death thus to give himself body and bloud to poor hungry and thirsty Souls under the figures of Bread and Wine and shall we his Ministers take on us to be his Executors and not perform the will of him that dyed profess our selves his Stewards of whom as St. Paul says it is required that they be men faithfu and not dispense the Bread he gave to his family in due season 1 Cor. 4.2 Or shall we take on us to be Christs Amanuenses his Secretaries to draw the Articles of the Covenant betwixt him and his people which we do in our daily Preaching and not confirm it to their souls and consciences if we administer the Gospel without the Sacraments which are the Seals as too many do we give the hand-writing of the Covenant cancelled and defraud the people of their right This they do which follow not the example of his Sacramental actions And besides these others fail in the main Intention Christ bids do this in remembrance of him or of his death and passion which they simply do not which give the Sacrament to none but Proselites of their own Schism and faction and so use the Seal of the Covenant as a badge or cognizance to distinguish the members of their own gathered Churches or Conventicles If both the one and the other he that fails in the action and he that diverts the intention would impartially communicate this holy mystery of Christs Body to the Body of Christs Congregation our rents and Schisms would be sooner drawn up together and the people return to a better union in points of Religion which is the chief scope and endeavour of this following tractat which I present you with to peruse and submit to your impartial censure besecching him that gave the encrease to what Paul planted and Apollos watered to crown your studies with such happy success that you may by them knit the peoples hearts again in the union of Religion and the Communion of Christian love and affection that the Doctrin every where may from the leven of error and Heresy be refined the Sacraments to the right use and administration be restored the rod of Discipline may like Aarons blossom again and be replanted and the face of the Church which is now clouded and obscured may appear again in perfect beauty and be presented without spot or wrinckle at the day of our Lord and Masters second comming to whose Grace at that great day and always he commends you who is Your Brother in all Christian service and love Tho. Marshal The Bridegrooms Invitation to a Wedding Supper c. Matth. 22.8 And he said unto his servants Truly the wedding is ready but they that were bidden are not worthy THE word of God comes to us in Parables 1 Kings 14 3. like Jeroboams wife to the Prophet Ahijah with Cracknells and Hony But disguised and hard to be known There is in them sweetness of Speech but difficulty of Sense So that as none could expound Sampson's Riddle 14 Judges 18. but they that had plowed with his Heifer so it is given to none to expound Christs the antityped Sampsons Parables but them which have set their hand to his plough from which a looking back makes unfit for the Kingdom of God 13 Mat. 11 13. To you saith he it is given to know the Mysteries of the Kingdom of Heaven but to them all things are spoken in Parables that seeing they may see and not perceive Now by the general sentence of them that expound these Mysteries 1 Tim. 1 17. The Parable of the King that made a marriage-feast for his Son is this The immortal invisible and only wise God is the King His Son
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 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 week-day 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 fâ—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 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 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
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 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 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 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
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 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 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 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 Country-farm 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