THE DUTY and BENEFIT OF Frequent Communion, IN A SERMON Preached at St. Peter's Church in Lincoln, upon Passion Sunday, 1688. By WALTER LEIGHTONHOUSE, A. M. Chaplain to the Right Honourable the Earl of Huntingdon; late Fellow of Lincoln College in Oxon. and now Rector of Washingburgh nigh Lincoln. Published at the Request of many that heard it Preached. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Epist. 289. ad Caesariam Patriciam. Quotidiè Eucharistiae Communionem percipere nec laudo, nec reprehendo; omnibus tamen Dominicis diebus, s●adeo & horror. Aug. in lib. de Eccles. Dogm. LONDON, Printed for W. Crook at the Green Dragon without Temple-Bar, nigh Devereux Court. 1689. Imprimatur, Concio cui titulus (The Duty and Benefit of Frequent Communion.) GUIL. NEEDHAM. Octob. 26. 1688. To the Right Honourable THEOPHILUS Earl of HUNTINGDON, One of His Majesty's Most Honourable Privy Council, etc. May it please your Lordship, ALthough the following Discourse be, for the most part, built upon that Authority that needs no Patronage to defend it; yet I no sooner agreed to the making of it Public, but I saw a necessity of affixing your Lordship's great Name before it: Not to remind you, My Lord, of your Duty, of which you need no Monitor, but your own Active Piety; but to let the World know, That whatever of Worth it carries in it, has had its Origen from your Lordship's Encouragement and Support, and therefore must justly become your Votary. I confess, My Lord, 'tis too slender a signification of that unfeigned and undelible Gratitude I own to you; but if your Honour please to make an Addition to your former Favours by the acceptance of this first Testimony of my Regards, I hope, My Lord, if Success crown my undertake, to acknowledge them very shortly in some greater Instance. In the interim, the great Importance of your Public Charge making me sensible that your minutes are sacred, and that therefore 'twould be a Piacle to invade them with a tedious Address, I shall only add, That the height of the Honour I most passionately aspire to, is, that my deserts may give me the Title of, My Lord, Your Honour's most affectionately devoted, and most humble Servant, WALTER LEIGHTONHOUSE. Octob. 30. 1688. LUKE XXII. ver. 19 — This is my Body which is given for you: do this in remembrance of me. AMongst all those Blessings in which Mankind seems to take satisfaction, there is none with which we are more deeply affected, than Deliverance from Calamities: For as the Passions of Fear and Grief are (according to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alcin. de Doctr. Plat. p. 72. Philosophers) more impressive upon our Senses than those of Hope and Love; so it must needs fall out, that the release from the former will be more satisfactory than the completion of the latter. For let our Hopes be buoyed up with the rapid Torrent of an expected Felicity, and let our Love swim in the full Stream of our Desires effected, the first is but the glimmering of Satisfaction, and the latter quickly dies or grows languid by fruition. But on the other hand, let our Thoughts be benighted with the sad Apprehensions but of an imminent Danger, with what a busy activeness do we bestir ourselves to the evading of it? And if by chance we lie under the heavy Pressures of a present Grievance, with what regret do we shrink under our Burden, Curse our ill Faté, and repine and murmur at the Author and Instruments of it? All which being so, What * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phot. Epist. 46. Transports of Passion must we needs be in, when we compare our past with our present state? Impendent Danger on one hand, exquisite without a parallel, inexpressible Deliverance on the other, effected without our assistance: Fallen Man grovelling in Sin, and hastening to eternal Ruin; a gracious God speeding our Rescue by his own Misery. Here's in one Scale Mankind distracted through Fears, and racked with the sad Thoughts of a future state: Here's in the other, an innocent Redeemer, no less so through the sense of our Sins and Transgressions: Here's the Raptures of Joy succeeding the Pangs of Despair, and Mercy seated where Judgement ought to have taken place. Here's Sin in one expiated by the innocent Death of another; and here's a kindness freely dispensed, which Men and Angels could not otherwise have purchased: Here's our Holy Jesus giving his Body for the Redemption of our Souls, and requires nothing for the kindness, but that we will not forget it. This is my Body which is given for you; This do * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for my Commemoration. in remembrance of me. Which words import as much as though our Saviour had said thus: My beloved Friends and Followers, that you were brought into a low miserable Condition by the Sin of your first Parents, you cannot but be sensible; and that you were out of a capacity of freeing yourselves from those Chains of Darkness, your are no less sensible; which dreadful Condition of yours, I your Saviour being touched withal, was highly concerned which way to snatch you out of this Fire of Affliction; and seeing that nothing less than mine own Blood could effect it, and that too by being shed upon an accursed and disgraceful Tree, I resolved to go through that direful Scene, and to offer up my Body as a Sacrifice for you, of which this Bread which I now break, is a Sign or Emblem. Now I see you pretend (as indeed you ought) to have a great Value and Esteem for me your dying Saviour, you seem very sonsible of my being clothed with Misery, and wrinkled with sable Cares for your sakes: And withal, you seem to be desirous of some opportunity whereby by you may attest your Gratitude and thanksulness to me for those galling Calamities which I have suffered for your Redemption: This you seem mighty zealous in, and very desirous of: for my part, it is not any pleasure to me, nor is it my desire to lay any severe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Dialog. de reb. divin. p. 255. Task, or heavy Impositions upon you; but yet I am now about to leave the World, and to die a bitter, an accursed, and shameful Death for the completing your Salvation, and I am unwilling, I must confess, that you should lock such signal Favours as these out of your remembrance, and therefore I resolve to try whether these your great Pretences have any thing in them besides Ceremony and Compliment. I will lay one easy Injunction upon you, which is this: You see that I am now quitting this earthly Station, and ascending to Heaven from whence I came, so that I cannot afford you my bodily presence any longer; however, when I have left this World, all ye that have any hearty respect for me, be so kind as to meet lovingly together at my House, and eat and drink this representative of my Body and Blood in my Name at my Table, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Const. Clem. l. 8. c. 12. still remembering, discoursing of, and laying before you the Agony and bloody Sweat, the bitter death, Cross, and Passion, and all the meritorious Sufferings of me your Master and Redeemer. And now certainly you must needs acknowledge that this is no very severe Penance which I enjoin you; and therefore if (after all your specious Pretences) any of you should either wilfully or carelessly neglect this small piece of Service, which I so earnestly enjoin you, I shall then really believe that all your Protestations are nothing but Noise and Shuffling. If you have any Value therefore for this Body of mine, which is given for you, This do in remembrance of me. This is the substance of our Saviour's words in my Text, from which (thus briefly explained) I shall endeavour to show you the great reasonableness of a frequent Communion, and the monstrous Indiscretion, as well as Disobedience, if we refuse to perform this Injunction of our Holy Jesus, denying or neglecting to do this in remembrance of him. And this I shall do, first, from the easiness of the Service, and the slender returns which Christ requires of us for those great Favours he has conferred upon us. 2ly. From the vast Advantages which will accrue from a frequent reception, in order to the increasing those Graces which are absolutely necessary to Salvation. The first shows us our Duty, the second, the great Benefit of receiving the Holy Sacrament. The latter of which being a Topick not frequently inculcated, may perhaps be the more grateful to you for its Novelty. I begin with the first, viz. to endeavour to show you the great reasonableness of a frequent Communion from the easiness of the Service, and the slender returns which Christ requires of us for so great Favours bestowed upon us. Had our God, like those of the Heathens, required us to * Porphyr. de abstinentia ab esu animal. Plutarch. Pausanius. eat our own Children in Sacrifice, or by way of Atonement to † Clem. Protrepti. Dionysius Halicarn. lib. 1. offer up our dearest Friends, or the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. Mart. Apol. 1. noblest of our Relations; had he bid us cut and slash our beloved Flesh, and bathe ourselves in our own Blood; had he bid us lay down our life for him, and commemorate his Death by rushing ourselves into our own: Nay, had he required but the first Fruit of our Flocks, and of our Herds, of our Oil, and of our Meal; these perhaps to some would have seemed hard Say, and grievous Commandments; and the kindness of our Redeemer, tho' inexpressibly great, would have seemed to have been purchased by us at too dear a rate. Nay, if we reflect upon the state of our Forefathers, and therein view those almost * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Justin. Mart. in Apol. 2. Euseb. Dem. Evang. l. 1. c. 10. & lib. 5. c. 23. & vid. Weems Exercitat. vol. 2. p. 55. innumerable Sacrifices and Offerings which were enjoined them under the Oeconomy of the Law, the lazy humour of our days would repute that too severe a Task for us now, altho' our Reward do vastly transcend theirs. But that the Mercy of God may surmount not only our Merits, but our Expectation too, we have a Saviour who hath delivered us not only from the Curse, but from the Burden of the Law likewise. He hath fully absoved us from one, and hath laid no Injunction upon us in the room of the other. He only tells us, that he thinks that we have some reason to remember this kindness, and not to bury his Favours in oblivion; and therefore in order thereunto, he invites us to come now and then to take a small Repast with him, as a Memorandum that he has been our Friend and Benefactor. He requires nothing of us, but that we will let him have our Company at Supper, there to think, to meditate and discourse of those obliging Favours which he hath long since done for us; the effects of which do yet, and will for ever continue with us. And now is this such an hard piece of Service? Has not our Blessed Redeemer merited as much at our hands as this comes to? Doth he not however deserve something as an acknowledgement? And if he do, what less can we do for him? Should he have left it to ourselves to have made choice of some Method whereby to attest our acceptance, what easier, what cheaper way could we have invented? 'Tis but what we do every day at home; Eating and Drinking, and at a cheaper rate too, it costs us nothing; and therefore if we refuse doing this which is so mighty facile, it appears we will do nothing for him. For indeed (as * Author of the whole Duty of Man: Laàies Calling, p. 134. one very well observes) this is not only a Disobedience, but an Unkindness which strikes not only at the Authority, but at the Love of our Lord, when he so affects an Union with us, that he creates Mysteries only to effect it; when he descends even to our Sensuality, and because we want spiritual Appetites, puts himself within reach of our natural; and as he once veiled his Divinity in Flesh, so now he Sacramentally veils even that Flesh under the form of our corporal nourishment, only that he may the more indissolvably unite, yea, incorporate himself with us. When I say he does all this, we are not only impious, but inhuman if it will not attract us. Nay farther, when he does all this upon the most endearing Memory of what he has before done for us, when he presents himself to our Embraces in the same form wherein he presented himself to God for our Expiation, when he shows us those Wounds which our Iniquities made, those Stripes by which we were healed, and that Death by which we are revived; we shall be strangely rude and impious if we turn our Backs, and refuse to commemorate so great a Blessing. But, 2ly. If we be not so ingenuous as to be moved by Gratitude and Obedience, let us be so wise as to do it for Interest, for advantage; and therein let us consider, that, 1st. Our Faith is hereby confirmed. 2ly. Our Hope is by this strengthened. 3ly. Our Charity is thereby enlarged. 4ly. Our Thankfulness to God is by this inflamed: And, 5ly. Our Repentance is hereby promoted. Which five Topics, if I can make out, may, methinks, be sufficient to evince the reasonableness of this our Blessed Saviour's Institution, and be Engagement enough to incite us to do this in remembrance of him. Of these therefore in Order, and, First, By a Participation of the blessed Sacrament our Faith is confirmed. 'Tis, I confess, the Accusation that a * Mr. Hales of Eaton's Tracts. p. 57 Great Man of our own lays upon our Church, that through a too unreasonable fondness of this great Mystery we abuse it to many ends, amongst which he reckons this, That we teach, That it confirms our Faith in Christ; whereas indeed, says he, the receiving of it is a sign of Faith confirmed; and men come to it, to testify that they do believe, not to procure that they may believe. But by the favour of that Learned Person, we acknowledge with him, that it is a sign of Belief, and that no man ought to approach that Sacred Ordinance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Liturg. S. Chrys. & S. Jacob. & vid. Chrys. Homil. 24. in 1. ad Cor. without Faith in Christ's Merits: But yet we insist likewise, that there are degrees of that Faith. For that all habits are increased by being exercised, a slender Philosopher will inform you; and that this Ordinance requires great Exercises of the Grace of Faith, a Novice in Divinity will inform you likewise. For we have in this action the most lively Emblem and Representation of God's love to Mankind; we see God in the most severe instance of Trial (even that of sacrificing his own Son) faithfully accomplishing his Word; and therefore what ground of distrust can we have, that he will not in concerns of an inferior nature, approve himself to be a God that cannot lie, nor deny himself? How can we in any case distrust his Mercy, or suspect his Bounty, when in the highest instance we have experienced his Fidelity? If therefore our dependence on the Almighty Goodness begin to faint, or our Faith begin to stagger; if the greatness of our Sins deter us from the hopes of his Mercy, let us in the Blessed Sacrament view him shedding the Blood of his own Son to advance our Interest, and to redeem us from the Curse, Gal. 3.13. and then certainly we cannot choose but argue thus with the * Rom. 8. v. 32. Apostle, If God spared not his own Son, but delivered him up for us, how shall be not also with him freely give us all things? 2ly. Our Hope is by this strengthened. There is nothing which doth more deject a considering man, than the Thoughts of his fallen Condition: For what can such Meditations suggest less unto him, than the frowns of an angry God, together with the fatal loss of happiness in this World, and eternal Felicity in the next. And such dreadful Apprehensions as these must needs ruffle and discompose our Spirits, and cause a Regret and Dispondency through the whole man. Now when our Souls are put upon the rack by such tormenting Fears: when the heinousness of our Sins reminds us of the sadness of our Condition: When our Hope is well nigh lost, and Desperation hath almost swallowed us up, will not the sight of Christ crucified recruit our dying Hopes, and summon together our scattered Spirits? May we not entertain comfortable hopes of Mercy, when even before our Eyes we see the Lamb of God groaning, bleeding, dying for our Sins? Will it not highly encourage us to consider, that those Agonies by which our Sins were expiated, were sufficient to content the most rigorous Severity? Must it not needs abate the Wounds of our Conscience, and diminish out Fears whilst we are Eye-witnesses of his Crucifixion, and do in the blessed Sacrament even Behold the Lamb of God that took away the Sins of the World? John 1.19. 'Twould certainly be a disparagement to the Efficacy of our Lord's Passion, should we after all this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. 5. despair of Mercy, be utterly disconsolate, and thereby be moved away from the hope of the Gospel, Col. 1.23. But, 3ly. Our Charity is by this enlarged, and that, 1st. To the whole Church. 2ly. To each particular Member. First, Our Love and Charity is by this enlarged to the whole Church. 'Tis observed by * Glanvil on the Sacrament, p. 2. one, That the neglect of the Sacrament hath occasioned not only the Debauchery, but the Division of the times; and that the frequent observance of it, would reduce us not only to Sobriety, but to Union likewise. And in the * Concil. Apostol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. Apost. 9 Infancy of Christianity well as † Concil. Antioch. Concil. Agath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syn. Antioch. Can. 2. some Ages since those Persons were looked upon as Disturbers of the Peace and Tranquillity of the Church, who refused these sacred Mysteries. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Greek Fathers do so frequently use for the Blessed Sacrament, seems to intimate no less than a gathering together of Christians in Love and Amity, to return thanks for a common Benefit. And that this Interpretation is genuine, we may reasonably guests from that Practice of the Primitive Christians of sending some part of the Analects or Remains to absent Friends, tho' of other Parishes, as Pledges and Tokens of Love and Agreement in the Unity of the same Faith, as * Hist. Eccl. lib. 5 c. 26. Eusebius tells us in Irenaeus his Epistle to Pope Victor; which Constitution continued in force till it was interdicted by the † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. 14. Council of Laodicea, which was after the middle of the fourth Century. And altho' that Canon was for some reasons abrogated, yet all along those who refused to join in such sacred Assemblies, did (in the opinion of all good men) tacitly accuse themselves to be Enemies to the Church, and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ignat. in Epist. ad Ephes. Renegadoes to Christianity. And this was the very reason why, (as † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apol. 2. p. 97. Justin Martyr tells us) the absent in his time communicated as well as the present; each absent Parishioner having the consecrated Elements carried home to him, to testify, that although some important Affairs, or bodily Indisposition intervened, yet they were of the same Mind, and of the same Heart, Acts 4.32. Nay, so absolute a necessity they thought there was for the reception of the Holy Sacrament, that in one of the Canons of Timotheus sometimes Patriarch of Alexandria, you may see these words, * Vid. Mede's Works, p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any of the faithful be a Demoniac, i.e. a Lunatic or Madman, he ought (in his lucida intervalla) to partake of the holy Mysteries. For this is the great * Qui in natali Domini, Paschate & Pentecoste non communicant Catholici non credantur, nec inter Catholicos habeantur. Concil. Agathen. Can. 18. Test of our Religion, and the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that can give any Evidence that we are none of those that cause Divisions amongst us, Rom. 16.17. But, besides all this, methinks when we see the Spouse of the Church sacrificing himself for the Peace and Unity of it; when we see himself bequeath this as a Legacy with his dying breath, * John. 14.27. My Peace I leave with you, my Peace I give unto you. When we hear him enjoining it to his, † Mar. 9.50. Rom. 12.18. Heb. 12 14. Church, and see him bleeding to accomplish it, we cannot for shame make those Wounds wider by our Divisions, and only for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something perhaps in itself indifferent, rend the seamless Coat of Christ. No, we are Dissenters from the * Harum & aliarum ejusmodi disciplinarum, si legem expostules Scripturarum, nullam invedies, sed Traditio praetenditur auctrix, consuetudo conservatrix, & fides observatrix. Tertul. in lib. de Coron. Militis. excellent Rules of Primitive Christianity, if for such niceties as these, we play away the Peace of the Church; and 'tis a great sign that our Wounds are very putrid, if the Blood of Christ himself will not cement them. 2ly. The receiving of the Sacrament is a strong Engagement to the Practice of Charity towards every particular Person. And this Charity I shall branch out into 1st. Love. 2ly. Beneficence. And first, That the receiving of the Sacrament must needs enhance our Love one to another, and unite us with the Bond of Peace and Charity, cannot be doubted by any who will but give himself time to consider, that in Holy Writ it is entitled a * Judas 12. Love-feast, and a † 1 Cor. 11. Feast of Charity; and pursuant to this in the beginning of this Christian Service, the Deacon was anciently wont to cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let no man have aught against his Brother; and then followed the Osculum sanctum, the Kiss of Reconciliation. And thus the Fathers of the first Council of Nice took Sacrificium purum, as appears Canon 5. where they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be that which is offerred, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all Malice and Hypocrisy being laid aside; agreeable to that of our blessed Saviour, Matth. 5.23. When thou bringest thy gift to the Altar, etc. go first and be reconciled to thy Brother, etc. And indeed, how it can be otherwise, I do not well see; for we have there the Emblem of a pardoning God, and a loving Saviour; we there see Mercy triumphing over Justice, and a compassionate Jesus advancing our Felicity beyond our Hopes. And can we then insist upon the slender nicety of an offence, rigorously exacting Satisfaction from our fellow-Servant, when we hear our great Lord say, I forgave thee all thou owest? Matth. 18.28. Can we do less than pardon those little Reproaches and Indignities from our Brother, when we know * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict. Enchir. c. 48. we deserve far worse, and yet see that our innocent Redeemer when he was reviled, reviled not again? 1 Pet. 2.23. How can we do less than love him for whom Christ died? Rom. 14.15. And since we see that God so loved us, as to lay down his life for us, surely we must needs conclude with the Apostle, 1 John 4.11. That we ought also to love one another. But above all, how can we who are by the natural frame of our Constitutions, * Hiero. in carm. Pythag. subject to the same Passions, do otherwise than forgive our Brother, when 'tis upon that very condition that we are in this Sacrament to receive our own Remission, Matth. 18.33, 35. 2ly. Our Beneficence is hereby likewise enlarged. For what can more create a Respect and Esteem in me for my indigent Brother, than to see in the Sacrament Omnipotence itself veiled with Misery, and clad with scanty Poverty? to see my Redeemer disrobed of his Glory, and (as it were) sanctifying a poor disgraceful Condition by his own * Longum iter per praecepta, breve & efficax per exempla. Sen. Ep. 6. Example? How can I contemn my poor Neighbour, when I see my Redeemer and my God willingly for my sake embrace the same state? In a word, How can it but open the Bowels of my Commiseration, when I consider, that had it not been for one * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 8.9. poor Beggar, I myself had been eternally miserable? Such Considerations as these, no doubt, the Apostles and Primitive Christians had, when they were so * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2. p. 98. universally charitable as to seek out, and send Relief to every indigent Member. Agreeable to which, we retain an † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Apol. 2.99. ancient laudable Constitution of contributing at the Lords Table to the necessities of our Brethren; plainly intimating, that we think that a mighty proper season, and a most convenient place for such acts of Piety, as if we there see our Redeemer's low Condition, and were sensibly affected with his Indigency; and therefore since it was too late to do it to himself, yet we were resolved by way of Gratitude and Obedience to relieve him in his poor Members, which he takes as done to himself; for * Matth. 25.35. I was an hungry, and ye fed me, etc. inasmuch as ye did it unto one of these my poor Members, ye did it unto me. And indeed, were there nothing in it at first farther than the bare Offering, yet I dare be bold to say, That the frequent Practice of it would beget so great an Esteem and Value for the action, that it would upon all occasions exert itself. For Humanity and Beneficence are so suitable to our Nature, that they win upon the Soul by every repeated Act, and do insensibly ingratiate themselves in our Affections by an habitual Practice. But then they must do much more so, if that be true, which an ingenious * Ladies Calling, 139. modern Writer of our own asserts, That there is not in all the Mystery of Godliness, in all the Oeconomy of the Gospel, so expedite, so infallible a means of the growth in any Grace, as a frequent Participation of this blessed Sacrament. For, Fourthly, Our Thankfulness to God is by this inflamed. And for evidence of this, we need go no farther than to look into the design of its Institution, Ecclesia immolat in corpore Christi sacrificium laudis. Aug. lib. 1. in adv. leg. ●● p. 20. which our Church-Catechism tells us, was for a thankful Remembrance of the Death of Christ, and of the Benefits which we receive thereby. And accordingly St. Cyril tells us, That when the People began to bring their Offering to the Altar, the Priest was to say, * Cyril. Catech. Mystag. 5. Chrys. in Hom. 18. in 2 Cor. & Liturg. Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lift up your Hearts: To which they answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We lift them up unto the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us give thanks unto the Lord. The People answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is meet and just we should do so. Which Versicles our English Liturgy in her Communion Service doth (you know) without any alteration retain to this day, to denote to us how proper a season that has been thought in all Ages of Christianity, to offer up a Sacrifice of Praise and Thanksgiving. And for this reason, no doubt, it is frequently called by the Fathers, the Eucharist, to intimate, that as it is a Sign of that second Covenant which God made with man, so it ought to be received with * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. Apost. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Liturg. S. Marc. in Eccl. Alexandr. Blessing and Thanksgiving. But besides, methinks it is preposterous to imagine, that this action which assaults our very Senses, and strikes our Heart by the most lively representation of God's greatest Mercy, should not (if we have any Gratitude) move us to a cheerful acknowledgement. To see God (as one expresses it) send down his very Bowels amongst us to witness his Compassion, to satisfy for us by his own Death, and attach himself for our liberty, to see our Redeemer and our Friend clad with Beggary and Disgrace, that we may thereby abound in Wealth and Honour; To see him executed on a Cross as a Malefactor and a Slave, that we may thereby be freed from the dominion of Satan; to see him humbly stoop from the Joys of Heaven, that we may be nobly advanced thither; to see him who knew no Sin, to be made Sin, and a Curse for us, and that not whilst we were his Friends, but when we were in open hostility with him: Vid. Dr. Barrow's Passion Serm. These are such Acts of kindness, as none could, none would perform, but he whose Goodness is as extensive as is his Greatness; and therefore if we have any spark of Thankfulness in us, the visible Proof of these things must needs blow it up into the Ardours of Affection, and make us more and more mindful of, and thankful to that God that saved us. But then when we farther consider our own Demerits, and the miserableness of our former Condition, being * Rom. 3.9. under Sin, † Rom. 5.16, 18. under Condemnation, ‖ Gal. 3.10. under the Curse: When we are reminded of the consequent of these things, and consider that nothing but that blood which we see now shed, could expiate for us; and when we withal consider that there are still many thousands, who, whilst we are surrounded with the Sun of Righteousness, are wrapped up in Darkness and Idolatry; that they starve with Hunger, or surfeit with Profaneness, whilst we are partaking of that Bread that came from Heaven. Certainly such Thoughts as these will nobly advance our Thankfulness, and make us daily more and more to thirst after those Eucharistick Bowls, and fill our Hearts with passionate Eulogies to the Author of our Redemption. Fifthly, Our Repentance is hereby promoted. We usually hate and detest the fawning Treachery of Judas that betrayed our Saviour, the black Suggestions of the Jewish Priests that did impeach him, the rude Carriage of the Populacy that did abusively insult over him; we abhor those poisonous Tongues that reviled him, and those bloody Hands that smote him. How can we then reflect on those Sufferings which are there represented to us, without extreme Displeasure against those Sins of ours which were the occasion of them? For, alas! the Jews were but the Instruments of his Passion; the long train of our Iniquities were the chief, the real Actors of that direful Tragedy. * Isa. 53.5. He was wounded for our Transgressions, and bruised for our Iniquities. † Rom. 4.25. He was delivered for our Offences, and became a ‖ Gal. 3.13. Curse for us; that is, It was we, who by our Sins did impeach, did adjudge, did sentence him to death. 'Twas our Obscenity which besmeared his glorious Face with Spittle, and our profane Oaths, Cursing and Blasphemy were the false Witnesses that forged the black Indictment against his sacred Person. 'Twas our Wantonness that exposed him naked; and our Surfeiting and Drunkenness that gave him Vinegar and Gall to drink. 'Twas the Virulency of our * Psal. 57.4. Tongues which was the Spear that gored his precious Side, and our deep Sleep of Sin made him give up the Ghost. And can we then choose but hate those Sins which were the perfidious Betrayers of our dearest Friend? Shall we not utterly detest those unjust Slanderers, who have abused the Lord of Righteousness? Shall we not for ever abhor those barbarous Murderers that have slain our own Brother? I remember 'tis recorded in * Hist. Imper. Rom. a Pedro Mexia. Vit. Jul. Caes. ancient Story, that when Antony was in a Funeral Oration rhetorically copious in persuading the Romans to revenge the Death of Caesar, he expatiates of the great excellency of the Person, shows that he was crowned with Valour, Wisdom, and Industry; recounts his many Victories, shows his Conduct, and the several Stratagems he made use of, aecyphers the vast kindness he had for that flourishing City, and how he had attested it by * Vid. Testamentum Caesaris in Pedro Mexia. ample Legacies at his Death, as well as by his Courage and Resolution whilst he lived; and that after all this, he should be barbarously murdered by his own Senators, was a Crime so heinous, that the Gods themselves stood amazed at the horribleness of the Fact. All this they hear, tho' with a mixture of Wrath and Pity, yet with somewhat of Patience. But when he shows them the Princely Vestment, and in it the Holes and the Blood which were occasioned by those murdering Instruments; When they see the Purple changed into Scarlet, and read the violence of his Enemies by the number of his Wounds which they see in his Garment; This adds Wings to their passionate Resentment, and spurs forward their inflamed Indignation, they presently snatch Instruments of Revenge out of his own Funeral Pile, and destroy, if not the Persons, the Habitations of the Murderers. Now to being this to ourselves: We may perhaps hear or read the Passion of our Saviour elegantly deciphered, and have the greatness of his Sufferings, and the vastness of his Love described to us with all the Flourishes of Rhetoric, and not be much transported at the Discourse: But can we in the Blessed Sacrament see his Wounds gaping, his Blood pouring forth, and his Flesh broken in pieces, without Indignation against ourselves, who were the direful Actors of this Scene? No sure, if we have any love for our dying Lord, or any respect for a crucified Redeemer; if we have any regard to the Sufferings of a beloved Friend, or any kindness for our greatest Benefactor, unless we design to re-act Judas his part, and to crucify afresh the Lord of Life, Heb. 6.6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. con. Cells. lib. 5.272. Unless, whilst we boast ourselves Christians, we design to practise and espouse the manner of the Jews; Briefly; unless all our Pretences to Religion and Christianity be but Ceremony and Compliment, we shall at such a spectacle as this, be stricken with hatred of our Sins, and a full purpose to decline them for the time to come. But if we do not proceed thus far, there will however by our receiving be one step made towards a new Life: For let the Debauchees of the Age disregard the Methods of Salvation, and put the evil day never so far from them, yet if upon any account (be it Political or other) they appear at the Wedding of the Lamb, they dare not approach without something of a Wedding Garment, some more than ordinary Preparation for this great Interview; there will be at least some few Prayers, and faint Resolutions, some superficial Repentance, or Ahab-like Humiliation; and who knows but these small beginnings, may, like the Cloud of Elijah, overspread the whole man? Who knows but this almost-Convert may find so much Pleasure and inward Comfort from this interval of Impiety, as may occasion a Perseverance? For indeed these weak Intentions do usually continue for some few days after they have received; for the most stouthearted Sinner cannot so far conquer his Fears, as to rush from the Lord's Table into a Brothel-house, or to remove from the Cup of Blessing to the Cup of Devils. No man, I dare say, is such an accomplished Sinner, as to resolve, when he hath a view of his crucified Saviour, that he will by his Sins and Impieties, recrucify that Lord of Life. No; Men have however, good Resolutions at such a time as this: 'Tis at lest like Seed sown upon a Rock, where it hath some Earth; and who knows but a peculiar influence of Heaven may enable it to bring forth Fruit? However there will accrue from this piece-meal Preparation this advantage, that it will in some measure bring us to a recollection of ourselves, and for some little time stop the career of our Sin, which is always the first Fruits of Repentance. Thus having, I hope, plainly convinced you of the great reasonableness of this our Blessed Saviour's Institution, and shown you the great inducements which we have of doing this in remembrance of him; and that, if not as we are obliged by Duty, yet as it tends so vastly for our Interest, and the improvement of those Graces, without a large share of which, it is impossible for us ever to see God; I should now proceed to draw some few Inferences by way of Application; but before I do that, give me leave to declare, that I desire not to be mistaken in what I have already delivered, as if I went about to encourage men to receive the Holy Sacrament remissly, or without preparation. No, the sum of what I have said is only this; That if my great Lord and Master absolutely command me without restriction, to do such or such a piece of Service for him, I think I more highly affront him in the careless neglect and never attempting of it, than I can do in the performing of it, tho' there be some Defects, some Sphalmata and Errata in the doing of it; I had better show my good Will and Obedience to a known Command, tho' I am not thoroughly cleansed according to the Purification of the Sanctuary, than disavow my blessed Redeemer by a thorough neglect of so positive a Command. And now what I have to say by way of Application, shall (lest I should abuse your time) be summed up briefly in these two Inferences. First, That the dark Heathen World may more reasonably expect Salvation, than those Christians who wilfully neglect the holy Sacrament. 'Tis St. Paul's Rule not to judge those that are without the Churches: But yet if we adhere to the common square of human Opinion, we may justly conclude him to be in a better Condition as to his future state, who hath lived up to that shadow of Reason and Conscience, which was the bare dictate of Nature, than he who has known the way of Truth, and yet has departed from it. Sins of Ignorance are not clad in so black a die, as those which are accompanied with a stiff premeditated Knowledge: Nor are we so angry at the impertinent peevish actions of little Children, as at the resolute Affronts of him who falls not under the denomination of a Minor. And can we then judge less, but that God will more unkindly resent the wilful Abuses and Neglects of Mankind, than the frailties of human Infirmity, or the mistakes of blind Ignorance, or a misguided Zeal? He does not desire to reap where he has not sown, but where his hand has been plentiful in dispersing the Seeds of a pure Knowledge and enlightened Religion, there he expects a large increase of his Glory, or else the end of that People shall be Fire and a Curse. Now have we not read and heard of the superstitious bravery of the Pagan World, in the Adoration they pay to their Gods and Pagods? And can we then refrain blushing at the lazy temper of a profane Christian, who will do nothing for the sake of his Redeemer? Can we without disdain against ourselves see them rigorously oppose Nature itself in offering their own Bodies in Sacrifice to appease their supposed angry Deities? And can we at the same time so highly abuse our Maker, as to deny a performance to those Injunctions which he has laid upon us? Can the Pagan World be satisfied, that their false Gods required nothing of them but what was mighty facile in its observance, with what Io's of Joy would they receive such glad tidings, and readily endeavour a performance? And then may we not highly presume that they will rise up in Judgement against, and condemn that People (be they who they will) that will not do as much in the Worship of the God of Israel? who will not approach his Temple, tho' at hand, and in the corners of the Streets, whilst the dark Pagan cheerfully undertakes the severity of a long and tedious Pilgrimage, who will not fall down in *' H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexand. lib. 7. Stromat. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a commemorative Sacrifice to the Holy Jesus, whilst, the other offers not only whole Hecatombs of Bulls and Goats, but even sacrifice their own Infant-offspring, the Fruit of their Body, for the Sin of their Soul? And this is the first Inference I make, That the dark Heathen may more reasonably expect Salvation, than those Christians who wilfully neglect the Holy Sacrament. Secondly, We may, from what has been said, infer, That if we neglect this easy Injunction, we do thereby sufficiently denote to the World, that we value our worldly Interests, our Pleasures, or our Profits beyond the means of Grace, and the hopes of Glory. For let our Employment be what it will, do we not upon all occasions fit and prepare our Affairs by a previous consideration, and put them into such a posture as shall tend the most to our Advantage? Do we suffer every little diversion to cut off the entail of our Profit? Will the Northern Blasts of a severe Winter, or the scorching Sunbeams of the Dog-days, detain the Merchant from his Voyage and the Exchange, or the Tradesman from his Market? Will a few drops of Rain, or a visit from a Friend, divert any of us from the prosecution of a good Bargain? And yet all and any of these are, we think, excuse enough for our not coming to the Sacrament. I am not worthy, saith one, and therefore I cannot come. What man, I pray you, ever used the like expression, when he had the tender of a fair Estate, or some worldly Emolument? I have not time, says a second, to prepare myself, and may not come without my Wedding-Garment. But hast thou not at the same time extravagantly wasted as many opportunities inter vinum & oleum, or betwixt the Comb and the Glass, the dressing thy decaying Body, as would, had they been well employed, have fitted and prepared thy Soul? My Wife, my Husband, or my Child is sick and indisposed, and therefore, says a third, I cannot leave them. Would this really keep thee from the Prosecution of thy worldly affairs? Wouldst thou not beg thy Friends pardon for some few hours absence, being to make a very advantageous purchase, or to take possession of some large Estate? Wouldst thou quit thine Interest rather than thy Compl●sance, and die poor and a Beggar, rather than ●e thought uncivil or ungenteel? In a word, let us put such Interrogatories as these to ourselves, and if our Consciences answer them in the negative, we must needs confess ourselves inexcusable, whilst that which will not palliate our neglect of any worldly Entertainment, shall yet be thought excuse enough for our rude and negligent behaviour towards the Son of God. To conclude; we had much better be plain and ingenuous in the matter, and declare once for all, That we will not obey the Commands of our dying Saviour, than thus to shuffle, and make pitiful Evasions in a matter so momentous. Our Damnation would be much easier, would we so far divest the Hypocrite, as to declare, that we would not serve the Lord; rather than to demean ourselves under the pretext of Christ's Disciples; and yet to tax him of such severity, as to declare by our continual neglect, that we cannot do this in remembrance of him. To whom with the Father and Holy Spirit, three Persons and one God, be ascribed, as is most due, all Honour, Praise, Might, Majesty and Dominion henceforth, and for evermore. Amen. FINIS.