THE KING'S 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 public view for the hungry and thirsty Souls sake that desire to be satisfied.   
By Thomas Marshal Minister of the Doctrine and Sacraments of the Gospel.  
6. joh. 53. Except ye eat the flesh of the Son of man, and drink his blood, 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 ancient 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 yourselves, and enter into serious consideration, how little good we have done in that, and with what ill success we have managed our undertake, whereby, through our manifold divisions, we have brought contempt upon our persons, almost to the levelling of the Ministerial function, dissolved the Unity, and defaced the Beauty of the fairest of all the Reformed Churches, even in the judgement of 
* Florentissima Anglia ocellus Ecclesiarum peculium Christiani singular, etc. Horrore toti concutimur ad versam hanc pulcherrimam Ecclesiae inter vos faciem, etc. 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 administered, to be many ways abused and disused, even those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those reverend mysteries, as the ancients termed the Elements in the Eucharist, to be undervalved and vilified by some, as Christ's blood and the chalices given by Constantine, were by that unhappy Foelix, which God avenged with vomiting blood night and day until he died: 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, Imitation 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 Saviour's last Will and Testament at his death; thus to give himself body and blood 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 died? profess ourselves 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 Christ's amanuensis, 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 canceled, 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 Proselytes 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 Christ's Body to the Body of Christ's 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 increase to what Paul planted, and Apollo's watered, to crown your studies with such happy success, that you may by them knit the people's hearts again in the union of Religion, and the Communion of Christian love and affection; that the Doctrine 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 Aaron's 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 wrinkle at the day of our Lord and Masters second coming; 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 Bridegroom's Invitation to a Wedding Supper etc.  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 ploughed with his Heifer, so it is given to none to expound Christ's, 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, Jesus Christ; 
3 Matt,  This is my wellbeloved Son, says he, by a voice from Heaven at his Baptism, and again at his Transfiguration. 
17 Matt.  This Son is the Bridegroom; His Spouse, the Church; The Marriage, the spiritual Union betwixt them; The wedding dinner, the merry cheer which the faithful perceive in the Doctrine and Sacraments of the Gospel. The Guests invited are of three sorts; they which lie in the highways and hedges, are Separatists and schismatics, 
August. in Epist. 50. Intelligemus vias Haereses, schismata saepes. Idem l. 2. cont. 2 Epist. Gaudensii tom 7. & in Serm. 53. de verb. Dom. Venant de saepibus Haeretici nam qui construnt saepes divisio nes quaerunt. Division.  which adhere to the divisions and separations made from the Church of God, and these the King would have compelled to come in Luke 14.23. They that in the first place were called and would not come, were the obstinate Jews and all other Recusants, which refuse the Grace of God offered them in the Gospel. They that made light of it, and by going another way, to their Farm or Merchandise, thought to be excused, are the careless and negligent, that prefer the profits of the World, before the provision of their Souls. The servants sent to call the Guests to the wedding, are the Ministers of God, at whose bidding they that come not when 'tis ready, are by the sentence of God the King to his servants, said to be unworthy.  
And he said unto his servants, Truly, the Wedding is ready, but they that were bidden are not worthy. Thus have you that Parable unmasked in which my Text is, which admits of a threefold partition: In the first, stands the Master of the Feast talking with his servants, And he said unto his servants. In the second, is the marriage-Feast made ready, truly the Wedding is ready. In the third, the Guests absent are censured, but they that were bidden are not worthy.  
In the first, which is the entrance into the Text, there is quis & quibus to be considered of, who speaks, and to whom: and thirdly the modus dicendi, the manner how, he said unto his servants.  
In the second, as in the dining Room, there are two things most observable, Nuptiae & Paratio, or the nature and quality of the Feast, a Wedding; and secondly the preparation or propensity of it, the wedding is ready.  
In the third, as in a Court of Judicature, we hear two things, querela & censura; a Complaint a nda Censure; The King's complaint of the guests invited, they were bidden but came not, (for that is also here implied;) and his Censure upon them, they were not worthy.  
These are the parts of the text, all worthy to be spoken of by me, and harkened unto by you in these times; And first of the first, 
1 Quis.  the Quis, who it is that speaks this.  
And if we mean to find him out, 
Observation.  we must look back as far as the second verse, where he is styled Rex quidam, a certain King. God goes often under the name of a King, as Kings sometimes under the name of Gods: 
82 Psalm 6. 47 Psalm 44 51 5 24 3 Esa Use of Information. Hoc toto tempore us que ad Cae sarem August. qui videtur non adhue vel ipsorum opinione gloriosam sed contentiosam & exitiosam & planè jam enervem & languidam libertatem onnimodo extorsisse Romanis & ad regale arbitrium cuncta revocasse & quasi morbida vetustate collapsam veluti ●nstaurasse & renovasse rempublicam. Aug. de Civita. Dei. l. 3. c. 21. Exhortation.  The Spirit of God in the Holy Scripture seems to take pleasure in the Metaphor, and  the Deity of Heaven oft times with the Majesty of a King on Earth. God is my King of old, says the Kingly Prophet, God is the King of all the Earth, a great King above all Gods, my King and my God, the King of Glory, and many more. The Prophets set him out by the like Epithet, Jehovah is our King saith Esay. The living God and King, saith Jeremiah. King of Kings and Lord of Lords is one of his names in the Revelation, and in the Parables of the Gospel he is by Christ compared to a King that took account of his servants: and here to a certain King that made a marriage-feast for his Son.  
Surely then the name and Office of a King is not simply noxious and sinful; God never puts on such Attributes as import sin and mischief to his people; and therefore the Roman Senators were simply (being Heathen) or knowingly mistaken, being conscious of what they had done, when after Tarqvinius their King was expelled, they rendered the very name and office of a King, odious unto the People, whom they gulled of their Liberty, while they pretended to get it for them; Nor was it ever restored (as St. Augustine, a man as well versed in those Histories as any man living now is or can be, reports out of his reading) until Augustus Caesar wrested it out of the hands of the Senators, and brought back their contentiosam & exitiosam libertatem (as he terms it) ad Regale arbitrium, reduced their contentious and exitious liberty, to royal rule and arbitrie.  
But to follow that is not my purpose, happily you will think 'tis no Theme for this time: yet God is our King, what ever Kings on earth be. Let me and you keep ourselves close unto him, whose Kingdom is everlasting: He is our King, let us obey him, he rules, and of right aught to rule internally in the hearts of us all, externally in the Churches of his Saints, and will reign eternally amongst the Saints and Angels of Heaven. All which rule goes often in the Gospel under the name of the Kingdom of Heaven, but that may be distinguished into two, the Kingdom of Heaven in Heaven, and the Kingdom of Heaven on Earth. In this on earth (the scope of my speech now) the Saints are his Subjects, the Preachers his Ambassadors, the Temples his Houses of Parliament, the word and Scriptures his Laws and Statutes, the Spirit his Viceroy, the Raiment the Robe of Christ's Righteousness, the Food the Sacrament, which is the marriage feast of his Son, the Ministers of the Gospel the servants and waiters at the Table. The King said unto his servants,  
And here I would have turned over to the Servants (it being beside my purpose to stay long in the Door and entrance of my text) but that the Rebellious wickedness, and open Profaneness of our times, calls upon me to vindicate his Rights, and to stand up in the defence of his Honour and Estate.  
1 Against them that say, 
2 Of Reproof and Refutation. 1 of the Libertines, that under a pretence of Liberty will not obey him inwardly in heart: Nor outwardly in Church. 13 Heb. 17  like those disobedient servants in the Parable, nolumus hunc regnare we will not have him to Reign over us, will not endure to be guided by the Viceroy of his Spirit, that rules in the hearts of his Children, nor submit to any Government that ever yet he set up in the Churches of his Saints; but under a pretence of liberty of Conscience, obey the unruly Lusts of their own wicked hearts, and so fall off from God's guidance, to make themselves the servants of Sin, and slaves to the Devil, and under a pretext of Christian liberty, refuse to conform to any Order or Discipline in his Church. Count them but Priestridden, that's their term, that will hearken to St. Paul and obey them that rule over them, and submit to them that watch over their Souls, that they may give an account with joy, which they shall never do of such, but with grief: which looseness and unruliness dissolves all Bands of his Government, who is set up King in his holy hill of Zion, and brings all Beauty and Order in a Church to ataxy and confusion.  
These deny him obedience, 
2 Of Atheists ' too sorts. 14. Psalm. 1.  will not have God their King to rule over them; nor is that all, they will take away another part of his Kingly Office, his Court of Judicature from him, say he is not Elohim, with David's Fool in the Psalm, no Supreme Judge that punisheth men; but if the ludgments of God befall them, impute it to Fortune and Chance, with the Epicures of old, or with Astrologers to an unlucky Constellation at the day of Birth, which carries them on to an unfortunate death.  
How self the First is, God tells by his Prophet, that says, 
Such as attribute the judgements of God to Fortune and Chance. 10 Matth. 29  There is no evil in the City (meaning malum poenae, the evil of punishment) but the Lord hath done it. And by his Son, who opposes his Providence against Fortune and Chance, when he says, a sparrow lights not on the ground, without the providence of your Heavenly Father: and if Providence be in such light Accidents, how much more in heavy judgements that befall men's Persons, Families, and Nations?  
But if his word be of no weight with them (for they count it but a device of man's brain) examples enough may be found in all Ages to demonstrate his justice upon Sinners. Who could see the Dogs licking up Ahabs blood in the same place where they had licked the blood of innocent Naboth before, 
1 Kings 21, 19  and not say, it is the just judgement of God upon him for his sin, according to the word of Eliah? Or look upon that Tyrant Adontbezeck, bleeding under the table, with his thumbs and great toes cut off, as he had served seventy Kings before, 
1 judg. 7. 2 Machab. 6, 7, & 9  and not say with him, as he had done to others, so had the Lord requited him? Or who can think of the intolerable pains, crawling worms, noisome Vloers, odious smell of the body of that bloody Antiochus, 
juseb. his Eccl. Hist.  that so cruelly persecuted the people of God, and not acknowledge with him, the scourg of God upon him for his sin? Or read Josephus or Eusebius of the cruelties acted, and the miseries endured by Herod, through the burning heat of his body both within and without, the gnawing in his stomach, the swelling in his legs and thighs, festering of his Bowels, worms breeding in his flesh that eat him up, and stinking with putrefaction, and not say, as those that saw him, these are not diseases incident to human Nature, but the manifest stripes of divine Anger? Or can any recount the wrongs done by those unrighteous Jews to their King and Saviour? How their King Agrippa was, after the same manner, mocked, and their Nobles scourged at Alexandria; Thirty of them sold for a penny, which bought Him for thirty pence; were crucified by hundreds, upon the Walls, as they crucified Him; besides eleven hundred thousand that were destroyed by those three devouring Plagues at one time, Famine, Sword, and Pestilence: and not acknowledge a jus talionis from the revenging hand of the great King of the World, who ordereth all things by his Providence, without giving way to Fortune or Chance.  
And to the second, 
2 Such as impute them to the influence of the Stars, Hexam l. 4, c. 14. Lib. 5 de civet. Dei c. 1  that impute their Calamities to Constellations at their Nativities, a thing which St. Ambrose labours to evince with many Arguments, I shall only in short, but shoot out the Queries of St. Augustin. If they say the Stars are causes of human actions and events, Quale judicium de hominum factis Deo relinquitur quibus Coelestis necessitas adhibetur, What judgement is left to God over humane affairs, if we attribute the guidance of them to a necessary influence of the Stars? Or what's the Reason there can no Reason be given why Twins, born under the same Figure of the Heavens, as Jacob and Esau, yea one at that time laying hand on the others heel, should ofttimes differ more in Dispositions, Events, Actions, Professions, Honours, and other things of this life, and in the manners of Death also, than they which were born of divers Parents, in divers Countries, and at divers times; Or why should men so diversely born, so often come to the same ends, perishing by water, or slaughter, as is often seen in Soldiers and Mariners, if their deaths depend upon the Constellations at their Births? No sure, there is a King that ruleth in these things, a God that judgeth the earth.  
And yet I have not done with the person of this King in my Text, 
3 Of Blas phemers that take the name of God upon themselves.  till I have vindicated him against another sort of Rebels more gross than these, that would pull the King of Heaven out of his Throne, Vote him down, and set up themselves in his room, say they are God, so have some done of late, O Deus bone, in quae nos tempora reservasti! O good God in what an evil age do we live, to hear of such horrible Blasphemies against the Divine Majesty! If they did simply deny God's Essence (and yet they do it by consequence, seeing there is but one God) with the word of God we might put them to silence; Or if they believe not that to be of Divine inspiration, but, as some say, of humane invention, we might turn them to the volume of God's Works, where every Creature is a Character, in which they may read the Essence and Attributes of God the Creator. Est Caelum & tellus superos quid quaerimus ultra, There is an Heaven and an Earth, there is a God, make no more question on't. But to such a one as says it himself, or his Followers for him that he is God, I know no better way than to let him blood for his Blasphemies as he deservs, at sight whereof he will cry peccavi, and say no less than great Alexander, bleeding of a wound, to them that saluted him by the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is blood as ye see, 
Pluto. de adulat. & Amici discrimine.  no such humour flows from the immortal Gods. Or else to secure his person, and put him in safe custody (as many better than they have been) and then tell him he is no God, God is nusquam inclusus, never kept within the walls of a Prison. Cyclops, that derided Ulysses for saying his wine in a Bottle was the God Bacchus, would never take him for a God that should look out at a Grate: No such condition is compatible to our Sovereign God, no corruption, no restriction, but rather, the Majesty of a King upon his Throne. And none of them dare challenge that I am sure: None dare say he is King, though more bold with God, to say in these times he is God. And our God is even so, Rex quidam, The certain King, that made the marriage-Feast for his Son.  
I have been somewhat long in the person of the King, 
2 The mo● dus dicendi how he speaks.  his Rights now in question required it, I will be brief in the next, His Speech unto his servants, He said unto his servants. God speaks three manner of ways: First verbis creantibus, with creating words: Secondly verbis vocalibus, with vocal words; Thirdly, verbis mentalibus, with mental words, to the minds and understandings of men.  
After the first manner he spoke when he made the Worlds. He spoke the word and they were made saith the Psalmist, 
148 Psalm 5. 4 Deut. 15.  He commanded and they were created. Said after the second manner, when he gave the Law, The Lord spoke unto you out of the midst of the fire, saith Moses, and ye heard the Voice of the words. And after the third way he sake to the Prophets, informing their minds and understandings. Prophecy came not of old time by the will of man, saith St. Peter, 
2 Pet. 1.21  but holy men spoke as they were moved by the Holy Ghost.  
And this last way he speaks still to his servants under the Gospel; not with words of his voice unto their ears, but with words of his mind or Spirit to their hearts. The Spirit testifieth to our spirit, saith St. Paul, 
8 Rom. 16.  that we are the Sons of God. Dicuntur tibi quaedam verba arcana intrinsecus ut dubitare non possis quin juxta te sit Spiritus, saith St. Cyprian. There are certain words spoken to thee inwardly, so that thou canst not choose but know the Spirit speaks unto thee. These are the good motions of the Spirit that speaks to inform thee in the truth, perform good duties, reform ill manners, 
30 Esay 21.  and admonish thee of dangers. Thou shalt hear a voice behind thee saying, This is the way, walk in it, when thou turnest to the Right hand or the left. And after this way the King intimates his pleasure now, concerning the Feast and the Guests, when he says to his servants, The Wedding is ready, but they that were bidden are not worthy.  
And of this manner of speaking, 
Application to two sorts  I should now say no more, but for those of our times that forge the Mandates of this great Monarch, and wrest the words of his letters Patent, and say Sic dicit Dominus, thus saith the Lord, when the Lord hath not so spoken. And they are of two sorts, some public Pastors, and others private Professors, as they have used to style themselves,  
And first, 
1 To some Preachers. 5 jer. 30, 31.  some Pastors there are, or Prophets, that do so. In the Jewish Church were such, A wonderful and horrible thing is committed in the Land, the Prophets prophesy falsely, saith Jeremy, and the People love to have it so. And a Conspiracy of such Prophets Ezekiel speaks of, 
22 Ezek. 25.  that destroyed Souls for love of Luore, made many Widows, and daubed the Princes with untempered mortar, 
28.  divining lies and seeing vanity, and saying, Thus saith the Lord, when the Lord had not spoken.  
But there are no such in our Church, if every one may be heard speak for himself, They will say every one with Saul to Samuel, when God sent him against the Amalekites, I have obeyed the voice of the Lord: 
1 Sam. 15.  But what mean the bleating of the Sheep, and the lowing of the Oxen which I hear in mine cares? said Samuel; So what mean the crying Sins and Blasphemous Heresies of the times, which we hear in our ears? God sends thee to cut down these, as he sent Saul to slay them: But they spare them as Saul did the Amalekites for favour or fear, love of Lucre and Preferment, whereby they spread and increase. 
22 Numb.  Oh that we had no such Balaams among us, that will be hired with promotions to curse Israel, and yet say they will not speak more or less than the word of the Lord for an house full of Silver and Gold. But they are not to be trusted upon their word in a matter of that moment, as is the everlasting estate of your Souls, that will be drawn with the bias of by-respect from the scope and mark that they are chief to aim at. Such as are the cause of Schisms and Sins contrary to the sound Doctrine ye have learned, St. Paul bids, Mark and avoid.  
Neither is this the fault of some public Preachers only, 
2 To some Professors.  but of some private Professors too, who of late have learned a way to counterfeit the King's Coin, and set his own stamp upon their own base adulterate Metal; put a Verbum Domini, or a Sic dicit Deus, upon the thoughts and imaginations of their own hearts; A conceit so full of deceit and delusion, as nothing can be more. 
Ger. 6.5.  Every imagination of the thoughts of Man's heart is evil continually, said God. Not the suggestions of Satan only, but what imagination proceeds from Man's heart, is evil; not some thoughts only, but every imagination of the thoughts; not sometimes neither, but so continually. Out of the heart proceed evil thoughts, murders, 
Mat. 15.19.  adulteries, fornications, false-witness, blasphemies, saith our Saviour: No such ungodly motions can be of God, unless they mean another God, the God of this World (an expression of St. Paul's, wherewith he dignifies the Devil, 2 Cor. 4.4.) Prava cogitatio Sathanae seminatio, Evil cogitation is the Devil's suggestion; 
Mat. 16.23.  who as he spoke in Peter an Apostle to Christ, to favour himself, so may better be thought to speak in People apostate, to prompt them on to error and sin. A strong delusion it is which God justly sends upon some of this Nation to their damnation, for their wilful descrtion of the Truth, which was so plent fully preached among them. And so St. Paul says, 
2 Thess. 2.11, 12.  That for this cause God shall send a strong delusion, that they shall believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an untruth, falsehood, or heresy, or lie, to this end, that they all might be damned which believed not the Truth, but had pleasure in Unrighteousness.  
Whether the thoughts of men's hearts be the dictates of God's Spirit, they must prove, by comparing them with what the Spirit of Truth writes in holy Scriptures: And if the Spirit that speaks in thee, contradicts the Spirit that writes in that, 'tis not of God, neither are they his Servants that obey that; his Servants hear his voice that is the Master of the Feast; And so from him now we come to them, He said unto his Servants.  
And they are mentioned before, 
3 Quibus to his Servants.  verse 3. the Men he sent out to call the Guests to the Wedding. They ran not before they were sent, as did the false Prophets, but stayed for their Mission, and that was their Commission, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the verb the same from whence the name Apostle springs. And again, 
Luk. 10. Mat. 28.  in the 9 verse, he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go, a word of Authority, wherewith Christ sent out his Apostles in other places. 
Observation.  Without Letters of Orders to take the Ministerial Office upon us, is in the Church but disorder. None ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to call the Guests by preaching of the Word, or wait on the Table of the Lord, but whom he appoints to that Service.  
And here the Servants are not to be taken in the common and largest sense, for all that worship him, and serve him as the People do, but in a stricter and more peculiar way for them that officiate in his service, as the Priests and Ministers do. King's make a difference in their Servants; some wait more nearly upon their Persons, some in Offices further off: So doth God the King here, who makes a distinction betwixt his Ministers and his People; though all serve him together, yet they in a nearer way. 
Num. 16.9.  God hath separated them to be near himself in the service of the Tabernacle, and to stand before the Congregation to minister unto him. They are his Stewards, the People his Household; they his Ambassadors, but those their Auditors; they his Servitors, those his Guests. The Guests are sent for, the Servants sent; the Guests called, the Servants call them. 
Vers. 3.  He sent out his Servants to call them that were bidden.  
A distinction then sure must be betwixt these two, 
Use 1. of Instruction.  Priest and People, Clergy and Laity; God hath ordained it so, and gives no licence to private men to take upon them the public Ministering without a Lawful, yea and an External Calling. To do so upon presumption of Gifts and Abilities, is as great disorder in the Church, as for the Common Soldier, upon pretence of his skill and valour, to usurp his Captains or chief Commanders place in the Camp; or for the Common Lawyer upon pretence of his Learning and Judgement, to set him down in the Judge's place in the Court. This to do, without Commission, brings all in all the three into confusion.  
But for private men to officiate in the Priest's room, 
2 Of Con●  So 〈◊〉 though a Heathen, yet a Wise Man, so abhorred that he counted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a deed deserving many deaths. He it may be you will think was severe: But God, who is gentle and merciful, censured it worthy a foul Disease, when he, for offering Incense in the Priest's office, punished Vzziah the King with the Leprosy; Worthy of deprivation in King Saul, 
1 Sam. 13.11, 12, 13, 14.  who but once played the Sacrificer in case of necessity, yet for this was cast out of the Throne, both he and his Posterity. Nay more than so, worthy of death, and that a strange death too, 
Numb. 16.40.  in the 250 Princes of the Congregation, that for offering Incense were consumed with strange Fire that came out from the Lord. And that for a memorandum, That no Stranger which is not of the Seed of Aaron come near to offer Incense before the Lord, that he be not as Corah and his Company. And these all had the natural gift, sufficient abilities to act those parts of the Priest's Office they enterprised: But God, that was not therewithal pleased, severely punished it as a profanation for want of lawful Calling and Consecration.  
If private men for their practice of unlicensed preaching pretend there is more liberty under the Gospel to take on them the public Ministry, they are deceived, there is no such warrant from the Word of God.  
Not from the Prophecy of those times by Joel, 
joel 2.28.  which St. Peter says was fulfilled in the Apostles speaking with Tongues those Magnalia Dei upon the day of Pentecost; 
Act. 2.16, 17.  This is that, says he, which was spoken by the Prophet Joel, that in the last days (meaning the days of the Gospel at the beginning of them, not the last days before the end of the World) God will pour out his Spirit upon all Flesh, and your Sons and Daughters shall prophesy (as did the Daughters of Philip the Evangelist) for this was a prediction of the holy Spirits emanation at the first plantation of the Gospel, 
Act. 21.9.  not of phanatique spirits eruption towards the end of the World, when false Christ's and false Prophets shall arise, 
Mat. 24.  and Mockers be in the last times, which walk after their own lusts. And these are they, says St. Judas, which separate themselves, 
jude 18, 19  and are sensual, having not the Spirit.  
Nor have they precept, as they pretend, for their practice. That of St. Paul, That all may prophesy one by one, 
1 Cor. 13.31.  will not patronise them in it. That is not to be understood of all the People, private Men and Women, which he forbids elsewhere to speak in the Church, 
1 Cor. 14.34.  but of all the Prophets or Preachers lawfully called to instruct the Church of God, as appears by the Context.  
'Tis great boldness then, without an external Calling from Men, to assume that high Calling under God, and to be, as St. Basil terms it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Man's self-ordainer. Yea a madness, 
Lib. 4. Instit. cap. 3. sect. 14.  says Calvin,  ab hominibus designetur Episcopus omninò ex ordine legitimae vocationis esse nemo sobrius inficiabitur, That a Bishop or Minister should be designed of Men, none but a mad Man will deny to be a lawful Ordination. 
Heb. 5.4. Exod. 29.1.  St. Paul saith, No man assumed the honour of the Priesthood, unless he was called of God, as Aaron was, who was consecrated by Moses with a great deal of Ceremony.  
But that none should upon a conceit of an internal Calling, or Gift of the Spirit, go out to preach, without the external Consecration by Imposition of Hands, the Holy Ghost hath given us a plain direction, 
Act. 13.3.  saying, Separate me Barnabas and Saul for the work whereunto I have called them: Called they were to the work of the Ministry by the Holy Ghost, it appears by the words (whereto I have called them) and yet he says, 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 Errors 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 Errors and Heresies, usurping that holy Function, in which, without a lawful 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 crowds 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 Wedding, 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 Christ's 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 show how the Bride and Bridegroom were coupled together; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (St. Paul says) a great Mystery, for I speak of Christ and his Church. Jesus Christ, the only 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 Wife the Catholic Church here on Earth; Of which mystical Match, and matchless Union, that Royal Preacher, King Solomon, made that Nuptial Song of the Canticles. The sanctified Womb of the Virgin was the Chapel where the Matrimonial Knot was tied. The Holy Ghost the Priest that joined 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, lovingkindness, 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 Father's house, to live with him for ever in Heaven. And then it shall be said, Let us be glad and rejoice, 
Rev. 19.7.  for the marriage of the Lamb is come, and his Wife hath made herself ready.  
For this Wedding great feasting was made in Heaven and on Earth, 
The Marriage feasts.  public 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, etc. sec undum Terinum in jocum. Luk. 14.16 1 Cor. 11.10. 1 Cor. 11.24. Do this in ●emem●rance of ●e. ●ev. 19.7.8.  is merry cheer 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 says, 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 cheer with him, even the comfort that comes of the free pardon of his sins.  
In Heaven and in Heart this Cheer is made: but the Marriage-feast of my Text may best be applied to the spiritual refreshing of Souls by means of the Ministry of the Word, and Sacraments of the Gospel in the Temple. And that chief 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 Wine upon the Lees, which the Lord promised to make to all People in the Mountain of the Lord of Hosts, 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 administered by the Lord himself at Suppertime. 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 Bride-chamber of Heaven, where the marriage-feast of the Lamb shall be consummated, To which the Bride shall dress herself with fine white Linen, 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 Wife hath made herself ready.  
But till this his second coming to call us to that Supper of the Lamb in the Temple of Heaven, he calls us to celebrate the Supper of the Lord in his Church here on Earth; 
1 Cor. 11.24.  Do this, saith he, in remembrance of me; and that's the great Sacramental Feast of the Gospel, and solemnisation of the Wedding made ready.  
And here I might to these most high and excellent Feasts annex those subordinate Solemnities which the Spouse out of her devotion hath thought fit to observe in memorial of her Bridegrooms transcendent acts of grace in the assumption of our humane nature from the immaculate Virgin, 
Application.  in his Birth into the World; in his Circumcision, and Obedience to the Law for us; in his Passion for our Sins, Resurrection from the Dead, Ascension into Heaven, and his Mission of the Holy Ghost. For the Catholic Church was not anciently of the Presbyterian Reformers minds, that take away the special memorial of these never-to-be-forgotten Favours, and under a pretence of pulling down Superstition, shake the Foundation, and leave the Frame in a tottering condition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Ignatius, 
Epist. ad Philip. Lib. 5. cap. 3 α. β.  Dishonour not those holy Feasts. And if that be suspected, Socrates the Historian tells us of a certain, that they did in those times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in several Countries abstain from labour, and observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Feast of Easter, and other Feasts; and that of Custom they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Commemoration of the soulsaving Passion of Jesus Christ. And St. August. in ep. ad Janu. 118. says, they observed a Day to the memorial of our Saviour's Nativity, and other Festivals, vel ab ipsis Apostolis, vel à plenariis Conciliis. No doubt the Church hath power to show her gratitude and love to her Saviour in these Festival remembrances; and though precept she hath none in the New Testament for it, yet is she not left without precedents in the Old. The Jewish Church yearly observed, for her temporal deliverance, 
Hest. 9.2.22.  the Feast of Purim, and so they did the Feast of Dedication after the building of the second Temple, 
joh. 10.2  to which our Saviour himself resorted, approving it by his own example.  
But I forbear to press the observance of these, but cannot choose but breath out in sighs, the words of jeremy's Lamentation, for the other, 
Lam. 1.4.  and say, The ways of Zion do mourn, because Men come not to the Solemn Feasts: For so it is in too many Places and Parishes, that the Oracle for Doctrine is silenced, the Table for the holy Communion sequestered, the Temple for the Congregation desolate, and made a detestation. The Food of Souls, in the Doctrine of the Gospel, Multitudes of People relish not, unless it be leavened with unwholesome Errors, which best please their distempered Palates; loathe the Manna which their Fathers liked so well, cry out, Our Soul is we ary of this dry Bread, and wish for the Onions, Leeks and Melons of Heresies and Errors; or else reject altogether the wholesome nourishment of their Souls, to feed upon the corrupt and crude humours of their own stomaches, for which they shall eat in the end the fruit of their own Inventions. They that forsake that Word which was to David a Light unto his feet, 
Psal. 119.  and a Lantern unto his paths, to follow the Ignis Fatuus of their own idle brains, will fall into the Ditch at last, when they die, from whence will be no redemption.  
Nor is this all, but, which is more grievous to think of, that holy Feast, the Sacrament of the Lords Supper, which all Christians have had in so high and honourable estimation, is counted with many but a needless Ceremony, and the Table of the Lord in the Church valued no better worth than the Dresser-board in their Kitchen; the Cups and Chalices become useless, or put to profane uses, and the precious Blood of Christ trampled under foot through contempt. And is this a Reformation in Church? or rather, is it not the abomination of desolation standing in the Holy Place? the forerunning sign (as our Saviour said) when seen in the Temple of Jerusalem, 
Mat. 24.  of that Nations total ruin and subversion. Which to prevent here, let us honour God's Ordinances better, and make provision for these holy Feasts of the Gospel; where we have with God on Earth the nearest Communion. Let the Servants, the Ministers, prepare, and the Guests, the Communicants, draw near, and all things be in readiness; which comes next to our handling, in the preparation and making ready of the Feast; He said unto his Servants, truly the Wedding is ready. Of which I shall say no more at present, but have your attention in readiness for it against the next day.  

THE SECOND SERMON.  
IN the second Partition of the Text where I left off, two things were observed, Nuptiae, & Paratto, or the quality of the Feast, a Wedding, and its preparation, it is ready. Of the First, the Wedding, I have spoken: now let your attention wait upon the second, The preparation, 
Observation.  The Wedding is ready. And that represents to us the good will and pleasure of God towards his people, that he would not have them stay out of time for the Ordinances of the Gospel: He would have the bread of life, the Word of God, ready for them, though they be not ready for it; 
Ezeck. 2.7  Bids the Prophet speak his Word, though the people will not hear. And by his Apostle laid that charge on Timothy, and in him, 
2 Tim. 4.2.  on us all, to preach the Word, and be instant in season and out of season. Volentibus & nolentibus, Wither they will hear or not, he would have it always in a readiness, and I think none doubts of that; I need not press it.  
The Feast now most in question, is that of the holy Communion at the Table of the Lord; For which also provision ought to be made, that all things may be in a readiness for the Receivers. The Table spread, the Wine and Bread set on, the Ministers waiting on their Office; All employed in that the King so often replied to his servants, saying, I have prepared my Dinner, the Wedding is ready.  
And that not so to be taken, that it will serve once, or seldom to be eaten; but that usually it be prepared, otherwise how can it be ready? The night before Christ's Passion, two days before Easter, was the first institution: Preparation was then made for the Passover, and that; the old Sacrament of the Law, and the new one of the Gospel: But the Apostles thought not this sufficient to sustain them ever, or for the whole year after; But they, at or upon the day of Pentecost next ensuing, prepare for themselves again, 
Acts 2.41 42.  and their new Congregation of three thousand Souls which they had converted; these they admitted into Communion with them in their Doctrine and fellowship, breaking of bread and prayers. Christ's 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 dally 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 show 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, giveth good satisfaction, St Luke here relates those things (saith he) quibus publicus Ecclesiae status continetur; 
Acts 2.  wherein the public 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 Marks or Notes whereby the true genuine Face of the Church may be discerned, that is, Apostolical Doctrine, Communion among the Members, the breaking of Bread in the Sacrament, and public prayers in the Church. Hic nobis ad vivum depicta est Ecclesiae imago, Here is set out to the life the Image of Christ's Church. What face of a Church is there then in all Conventicles, and many Congregations, where the essential marks of Apostolical Doctrine and Sacraments are wanting? 
Acts 20.7.  These two, as they met at often in the weekday as to their daily bread, so chief on the Lordsday as to their Sundays meal. Upon the First day of the week (which is the Lordsday) when the Disciples met together to break Bread, St. Paul preached unto them. The two principal 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, & called it their Viaticum, their wayfaring f●re, to strengthen the inward man for the long journey in case they chanced that day to die and departed 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 Precedent of the Congregation. 
In Epist.  And in times of Peace, they made it their Sunday dinner, and took it every Lordsday. St. Basill saith they communicated in his time four days in the week, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the Lord's Day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the Wednesday, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the Friday and on the Saturday, which was the Jews Sabbath; however before his time he says 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 horror, But I advise that there be a Communion every Lordsday; 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 Catholics.  
Our Protestant Church of England following the steps of the Primitive, had formerly a Communion service for every Lord's day in the year, and enjoined 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 monthly 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 but 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 eyes that great and effectual Sacrifice, whereof all legal Offerings before were but types and shadows, even the suffering of our Lord and Saviour Jesus Christ upon the Cross 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 Emperor. The high prerogative of this Feast, is one special motive to stir up the devout servants of the great King to prepare it; another is the happy Privileges we have by it.  
As first, the nearest Communion with God the King, and his Son Jesus Christ, and the Saints and Angels, that can be here on Earth. Contemplare obsecro, adstat mensa Regia, adest Rex ipse, adsunt Angeli ministri, & tu oscitabundus adstas. Consider and behold the Royal Table is before thee, God the King is there present with thee, the Angels 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, 
john 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 proved, Chastity corroborated, and all other virtues which they that come to this feast contend for, either granted or augmented. 
Pet. Lomb. l. 4. dist. 4.  Adjutrix Gratia omnisque virtus augetur, & foams peccati debilitatur. As he said of the other, so may 〈◊〉 of this, all virtue is increased by it, and concupiscence diminished. Briefly, there is peace of Conscience, freedom from the fear of Death, the bondage of sin and Satan, and the pain of condemnation; there is strength against temptation, and certain hope and assurance of eternal life and salvation, purchased by Christ's death and suffering here signified, and by this Sacrament signed and sealed,  
He that dusy prepares himself for this Feast, communes with his own heart, calls himself to account for his bypast actions and errors, examines his own state, and resolves upon amendment of life, so that he must needs grow in Grace and the knowledge of our Lord Jesus Christ. But where this mystical marriage Feast is not made ready, sin increaseth, error and Heresy springeth up, Profaneness spreadeth, Religion withereth, Faith fadeth, Hope fainteth, Charity dyeth, true knowledge of God decayeth, Reformation goes backward, and the danger of Death and Damnation is incurred.  
And thus having made known the good pleasure of the great King to have the Wedding in readiness for his Guests; 
Application. First to the Ministers of the feast.  I shall now for application address myself first to the Servants that minister, and expostulate with them the reason of their remissness, or rather refusal to do that part of their office in making the Feast ready; and then after that speak a word or two to the Guests, to make themselves ready for the Feast when it is ready for them.  
And the servants I mean, are not all that minister about Holy things, but only those which have polluted the Commemorative Sacrifice of the Lord, saying with those profaning Priests, Malac. 1.7. The Table of the Lord is not to be regarded. They had no regard to the sacrifice, these to the sacrament (both figurative Feasts of Christ's death) they cared not what was offerred, these care not though nothing be ministered at all to the people.  
And these are they who have sequestered the bodily bread from the Pastors, the right owners; and since they came into their places, have sequestered, at their pleasure also, the bread of Christ's Body, which is the life of their Souls, from the Parishioners which were their charges, and debarred them quite of that right, since the Bars that were an offence to some were taken away. From henceforth then let them inveigh no more against the Priests of Rome for abridging the Laity of the Cup, one half of the Feast, when we have them in England that do a great deal worse, and deprive them of all, both Cup and Bread too.  
And what's the cause we might not know a long time, but as if we were in a confusion, like those tumultuous Ephesians, 
Acts 19 The Presbyterians plea against giving the Sacrament answered.  some cried one thing, and some another; and as they knew not the cause why they were met together, so the people might not know the cause why they might not meet together. Pretences we hear of some, rather than causes, which have more of will than weight in them.  
One, is the people's unworthiness; but this will not excuse their wilfulness in not doing their office. 
First touching the people's unworthiness through sin and ignorance.  The King makes ready his dinner, and sends out his servants to call the Guests, though they that were bidden, he says, were not worthy. And they that are unworthy in one respect, may be worthy in another, as you shall hear hereafter. If we demand wherein lies their unworthiness now, which they themselves counted worthy before, they usually pretend (though somewhat prejudicial to their late preaching) the people's sin and Ignorance, which will not be rectified by this long abstinence from the food of their Souls, which would make them grow in Grace and the knowledge of our Lord Jesus Christ; but Ignorance in part, 
Note.  and sin, whereof men repent, hinder not any of the efficacy of Christ's death, nor make them unworthy of that Sacrament.  
The Disciples were ignorant of many things, had many infirmities and sins, yet Christ made ready this Feast for them. They were ignorant of Christ's Kingdom, dreamt of a temporal Kingdom, hoping to achieve to themselves great Offices and Honours, and this bred great emulation among them: Ignorant they were of Christ's Resurrection, knew not as yet that Christ must rise from the dead, nay I question whether they well understood his Passion. The Son of man, 
john 20.9.  saith he, shall be delivered up to the Gentiles, and shall be mocked and spitefully entreated, and spitted on, and they shall scourg him, and put him to death, and the third day he shall rise again; 
Luke 18.32, 33.  Of which St. Luke says, they understood none of these things, and the saying was hid from their eyes.  
Nay among these was one worse than any is or can be among us, Judas the Traitor, a Thief, a Devil. Our Church seemed to say so, that he was there, in the Exhortation before the Communion. Take heed lest after the taking of that holy Sacrament, the Devil enter not into you as he entered into Judas, and fill you full of all iniquity, and bring you to destruction of Body and Soul. St. Augustine says it, and that with reason for it, Tunc intravit in eum Satanas, quando indigne Corpus Christi suscipiens, judicium sibi manducavit & bibit, Then entered the Devil into Judas, when receiving the Body of the Lord unworthily, he eat and drank his own damnation. And the Evangelists include him among the rest, making no mention of his departing till supper was ended. When Even was come, Jesus sat down with the twelve, saith Matthew, 
Matth. 26.25 Mark 14.20.  of which number Jndas was one, and bade them all drink, not Judas excepted. Mark says, the Betrayer dipped with him in the dish; But St. Luke makes express mention of his remaining after the Sacrament, For after Jesus had given the Bread and the Wine, Luke 22.19, 20. it follows in 21. The hand of him that betrayeth me is on the Table.  
Surely then they that profess Christianity may be admitted to this holy Feast, 
Note.  though unworthy by reason of sin and ignorance, yet this may be done without prejudice to the Minister or Communicants. 
1 Cor. 11.29.  The worst is to themselves who thereby eat and drink their own damnation. No Communicants are to be debarred unless openly scandalous and detected, That's St. Augustine's Rule in this case. 
Note.  Si Christus ipse Judam passus est quem sciebat furem esse, nec eum qui accusatus non est abjecit, hoc exemplo uti oportet, nec eum abjicere, qui publice detectus non est, If Christ suffered Judas whom he knew a Thief and should betray him, and did not refuse him, because none did accuse him, this example must we make use of, and reject none that are not openly detected of sin, and scandalous to the Congregations. Many were faulty among the Corinthians, but none excommunicated but the Incestuous, who was scandalous. 
Tripart. hist. lib. 9 cap. 30.  St Ambrose would not connive in this case at the great Emperor 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 persuasive way) from the Lord's Table and Temple for eight Month's space, till he had with tears washed the stain of Blood from his Conscience, and given good testimony of his Repentance. And so ought the Governors of the Church indeed to use the power of the Keys, and inflict their Censure upon bloodshedders, 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 little 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 faithful samuel's of our Church which are dead and gone, or recall a Council of the ancient 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 Ancients 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 Blood, ye have no life in you, from whence they concluded not only the spiritual, but also the sacramental eating and drinking necessary for Children, and all that would live the life of Grace: Besides other reasons they rendered. That Children are capable of the benefits of Christ's death, and therefore ought partake of the signs of it in the Sacrament. That they are members of Christ's mystical 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 forbidden them not, why should they not then be admitted to the sign of his body?  
And though the modern Divines in all our Churches have changed that custom upon Consideration of St. Paul's 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 only 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 Christ's 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 Mystery 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 People's 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 says, 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 Priest's ears in the Church of Rome, would fain recover this loss, and by strict examination before the Communion, unlock the Cabinets of counsels, and screw themselves into the secrets of their People's hearts, the best way that can be devised to keep them in awe under their new Discipline. But to make any imperious search or scrutiny into other men's Consciences, is not St. Paul's sense, but that every Man should look into his own. He says not, Let the Pastors examine the Parishioners (that indeed was an ancient and useful way to instruct and prepare the younger sort, and such as were to be catechised) but as speaking to well-grounded Communicants, he says, Let every one examine himself, 
1 Cor. 11.28.  and so eat of this Bread, etc.  
In the new constituted Church of Corinth there were Offenders 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 examine his own heart; 
11.28.  Let every Man examine himself, etc.  
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 Catechise 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 another's Place and Possession without a rightful 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 repent of, and what is wrongfully detained, 
Augustin.  must be restored. Si res aliena reddi potest, & non redditur, poenitentia non agitur, sed fingitur; He that reputes before he receives, and restores not, if he have it in his power, is no true Penitent, but an Hypocrite, and cannot, without danger of damnation to his Soul, take that holy Sacrament.  
But if we had power to examine them as they would others, 
3 Their chiefest reason for the cause of their Discipline, answered.  and search the depth of their hearts for the cause of their suspension of the Sacrament all this while from the People, we should find it is for the promoting of their intended Discipline. Of which they would beget such a reverend esteem in the hearts of Men while they delay it, till their Lay Elders be elected, and their Classes erected; as if the right Administration of this Sacrament depended only on that rigid Government, and all Christians for 1500 years together, and more, were in some error to follow Christ's first Institution, before Geneva found out this new Invention.  
And how false a Supposition that is, will plainly appear, if we examine all those Texts in the New Testament, wherein the Administration of the Sacrament is recorded, without the least mention of this pretended Discipline.  
We have the first Institution of it by our Saviour, Matth. 26.26, 27. Luk. 22.16, 17. where none will say any needful rite was wanting for the more effectual receiving; and we find the Master and his Disciples there, with a precept to do this in remembrance of him: but no Lay Elders to take the Disciples into examination. And yet it may be supposed, some there had need to be searched, and by the strict rules of their ruling Elders, to be secluded for their ignorance (as was before intimated) and their ambition and emulation. This was a pattern for all succeeding Administrations; and yet we find neither expression in the Text, nor collection from the Text, of any Elders doing this office, either of admission of any to, or of suspension of any from, that Sacrament. If they have any unwritten Tradition for it, they may produce it, and we will promise them, for affinities sake in Doctrine, to be more inclined to credit it, than those proofs of that nature which our Adversaries of Rome sometimes make their refuge, when they are hard put to it in Disputation.  
From the first, go along to the second; from the Master's first Institution, to the Apostles his Ministers first Administration, set down Act. 2.42. They continued steadfastly in the Apostles Doctrine, and Fellowship, in breaking of Bread, and in Prayer; Where breaking of Bread, by the common consent of Expositors, is not understood of Common, but Bread consecrated. And now the Apostles had a full Congregation of 3000 Souls newly converted, ver. 41. in which number there was choice enough for such Church-Officens, if their Examination and Approbation had been so absolutely necessary before the Communion a but we find not a word there to make good their Assertion, who suspend the Sacrament for want of a settled Eldership, to prove and approve of them that are fit to receive it.  
No nor in the third place, Act. 20.7. where the first day of the week seems to be set apart for this service of the Sacrament; Upon the first day of the week the Disciples met together to break Bread; which is there mentioned, tanquan● opus diei in die suo, as the proper business of the day, and yet not a tittle that infers a censure passed before by the Elders upon the Receivers. The Evangelist tells, how upon that day the Disciples came together to break Bread, but says nothing of ruling Elders that appoint who shall eat it.  
And lastly, if we consult the faithful Apostle, more copious in 1 Cor. 11.20. than any of the Evangelists, in this Mystery, we find him silent in this Office of Eldership; for which he had been blame-worthy, undertaking as he doth, ver. 23. to make a true relation of that he had received from the Lord Jesus Christ touching this holy Communion, if he had left out so needful a preparative as that of the Elders: whereon the whole Administration dependeth.  
Nay, I shall say more; it is apparent from that Epistle, that there was then no such order in the Church: For there was an Incestuous person suffered to come into their Assemblies, 
1 Cor. 5.4, 5.  till St. Paul sent out his Excommunication against him, which they were to put in execution in a full Congregation; 
6.1.  There were Contentious persons, that went to Law before Infidels; Sectaries, 
1.12.  that cried up their several Teachers; Idolaters, 
8.10.  that eat in the Idols Temple; Heretics, that denied a Fundamental of Faith, 
15.  the Resurrection of the Body. And an instance there is of some overtaken with Drunkenness (one of their great exceptions) not that fell through infirmity into that sin at some time before, but even when they came to that reverend Mystery; 
11.21.  Some come hungry, and some come drunken. Now where were the Lay Elders, whose Office it is to keep the Door, and prevent such profanation? None appear in the Text, no, nor were at all in that time, which makes the Apostle take another course to redress these abuses, and apply the remedy to the Conscience of every Communicant, 
11.28.  saying, Let every Man examine himself before he eat of that Bread, and drink of that Cup. He advises not the Ministers, in this mixture of many unworthy Receivers, to suspend the Sacrament altogether till the Congregation be purged by the assistance of Elders in a Court of Judicature, but puts the Case over to the Court of Conscience, wherein every Communicant is to censure himself, and upon his repentance and purpose of amendment take that holy Sacrament. Every word in holy Writ that sounded but that way, they wrist to maintain their Covenant; and, if there were any such Warrant, the Pulpits would ring on't to defend their denial of this Sacrament.  
But no Text of Scripture is found for Ministers to deprive their People of this Sacrament for want of Discipline, no more than for Parents to withhold Bread from their Children till they have made ready for them a Rod to their minds. But though Scripture they have none, yet Reasons they have devised, some to defend their Supposition, which when they are removed, there will be no Bar to the Lord's Board, but they must come and dispense this Sacrament as well as we.  
And the chiefest of their Reasons I have met with, may be reduced under three heads; for they are, either ex parte Sacramenti, ex parte Ministri, vel ex parte Convivarum; They have relation either to the Sacrament, or to the Giver, or to the Receivers. To the Sacrament, lest that should be profaned; to the Giver, lest he should be prejudiced; to the Receivers, which are of two sorts, worthy and unworthy, lest the one should be scandalised, and the other be condemned. All which mischief they make account would be prevented, if their Presbytery were but stated. Fair Pretences all.  
1. 
The Presbyterians Reasons for stating of their Discipline before their Administration of this Sacrament answered. 1. In regard. of the Sacrament. In 3. part. Thom. disp. 17. sec. 2.  The Sacrament itself they say will be profaned by the intrusion of lewd Livers among the Receivers. And we will grant their Discipline would make a difference in admission, though not always with discretion. But if some unprepared Persons, whom we have neither the skill to discern, nor power to restrain, press in among the rest (a thing that must be tolerated, because it cannot be avoided) the Sacrament for all this is not in itself profaned, but in them is of none effect, and so is said to be profaned in that respect. In receiving the Sacrament, two things are to be considered (saith Suarez) Vnum ex parte Sacramenti, ut verè, integrè, & cum debit is circumstanti is fiat; aliud ex parte effectus Sacramenti, & consequenter ex parte dispositionis suscipient is quae ad effectum est necessaria. One in respect of the Sacrament itself, that it be truly, wholly, and with all the rites and circumstances administered; another in respect of the effect of the Sacrament, and consequently of the disposition of the Receiver, which to that effect is necessary. More plainly, Profanation is twofold, Material and Personal; Material, when any abuse is offered to the Elements, or any part of the Ordinance, at the time of Administration; Personal, when the Persons which communicate are not fitted with pre-requisite qualifications. The Profanation then, to speak properly, is not in the Supper, but in the Receiver; and this latter, not we, nor their Elders, can always tell how to prevent.  
That Sentence of our Saviour, Nolite dare sanotum Canibus, 
Math. 7.6.  Give not that which is holy to Dogs, neither cast your Pearls before Swine. many of them take as a Precept prohibiting this Sacrament to the profane and ignorant: but they mistake the sense there intended, which our Saviour understood of Admonition or Reproof, as appears by the words foregoing, and the reasons following (lest they turn again and tear you) which never happened, never was offered to the Dispenser's of this Sacrament from the profanest Wretches that ever received it. And though we ought not to cast away holy things upon them that regard them not, Yet here is no pretence for them which peremptorily deny the holy Eucharist to all, because they suppose some such are in their Congregations. 
Math. 13.45.46.  The Gospel is an holy thing, a Pearl in the Parable, and must not we cast that among such as they count Dogs and Swine? beastly livers that regard it not? Surely the Apostles were not so scrupulous; they preached Christ crucified, 
1 Cor. 1.23  though to the Jews a stumbling-block, and to the Gentiles foolishness. If we should stand upon these terms, and not preach the Gospel, because holy, till we come into a Congregation wholly sanctified and pure, we must preach no more on Earth to convert and win Souls to Heaven.  
But enough to this first Reason, 
The second Reason answered.  which respects the purity of the Sacrament. The second is for the safety of the Minister that gives it, That he be not guilty of the unworthy Receivers sin, nor accessary to their damnation, they must first establish their Discipline.  
And the Ministers might have thought themselves beholding to them for the care they pretend of their Souls safety in giving the Sacrament, if they had not showed so little pity on their Souls, in pressing them against Conscience to take their Covenant. But they need not thank them for this favour; for the damnation that is endangered (St. Paul says) is not to the Giver, but to the Receiver; 
1 Cor. 11.29.  He that eateth and drinketh unworthily, eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement or damnation to himself, not to the Minister.  
Nor is the sin his that gives it to him that unworthily takes it: He does but his duty which Christ commanded; 
Luk. 22.19  and that is not sin in him, but in the Receiver which does not his duty in due preparation. Now if others sinning follow accidentally through their own default upon the performing of any duty which Christ's commands me, I am not in fault, nor any ways accessary to their sin.  
If it be replied; A Minister that gives this Supper to an unworthy Receiver, cooperates to his taking it; for how can a Man cooperate more to the taking of a thing, than by giving it? Then we say he cooperates in the action, but not to the obliquity of the action. Nor is his giving a cause of his unworthiness in receiving, but of his receiving only; which is the determination of the Schoolman upon that Question; 
In 3. part. Tho. disp. 18. sec. 2.  It may so fall out (saith Suarez) that a Minister cannot deny the Sacrament to an unworthy Communicant, for fear of giving offence; Et tunc quamvis ille det, non cooperatur iniquae receptioni, ut iniqua est, sed solum ut receptio Sacramenti est; He hath no hand by his giving, in the People's receiving as it is sinful, but as it is a reception only of the Sacrament. And again, 
Disp. 67. sec. 4.  Actio dandi non est mala ex parte dantis, & intentio bona, quamvis ex parte recipientis receptio sit mala; The Minister's action of giving is good, as is his intention, although the Receivers be naught in his unsanctified reception. His sin then that receiveth, cannot be imputed to the Minister that giveth, so long as his unworthiness in receiving doth not depend upon his Ministerial action of giving. There is then no cooperation of sin in the Minister, but only a permission; of which, when he hath done what he can for prevention, he is clear from the Blood of their Souls which eat and drink Damnation to themselves. So that for this cause of the Ministers there is no such absolute necessity of a total forbearance of the holy Ordinance, for want of Elders to exclude unprepared Receivers.  
No, Nor 3ly. for the cause of Communicants, lest some ignorant, or unprepared, should participate to the offence of others, and the prejudice of their own Souls. Indeed it were good if all such could be discerned and debarred. But where there is no power to do that, the Minister must not neglect his duty to do this which Christ commandeth, for want of that Discipline. 
Luk. 22.19.  And yet, if that they so much stand upon, were stated, Hypocrites would communicate among true Believers. Christ's Fold here on Earth consists of Goats and Sheep, his Barn contains Wheat and Chaff, which will not be severed till the winnowing, and separating the Goats from the Sheep at the Day of Judgement; the Bad will be mingled with the Good, the Reprobate with the Elect, when they have done all they can. And can the Dispenser's of the Sacrament then argue from hence a necessity of a continual suspension of the Sacrament? 
Note.  No sure; a total omission of a Duty by Christ commanded, cannot be warranted by the contingency of an Offence that may causelessly be apprehended. 
1 Cor. 8.13.  St. Paul says indeed, he would not cat while the World standeth, rather than offend his Brother: but he meant it not of an Offence causelessly 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 household their provision, for fear some undeserving servants should have amongst the rest their portion. Nor did the Jewish shepherd's 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 raiment, and in execution of our. Ministry we were better suffer some hypocrites to eat at Christ's 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 Ecclesiastical: 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 upon manifest conviction.  
If the profain and ignorant then, press into the Lord's presence at this feast it is at their own peril, see they to it, 
Oeat. 6.  we must not disobey our Master's 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 infernal imprisonment. Take him away (says 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 soil. 
Note.  It is worth the Observation how the foundation of this new Church-frame hath been thrice laid on English ground. First in Queen Elizabeth's reign when this Discipline was suffered to take some footing. In the beginning of King Jameses, and now in the latter end of King Charles, when there was a power sufficient to rear it and uphold it, but all with as little Success in this Island, as had that building of the temple at Jerusalem, which the Jews so often attempted to rear a third time, upon the ground, where it formerly stood, at the Instigation of apostate Julian, who would have it done in opposition to those words of our Saviour. 
Just Mart. 2 Apo. adves. Julian.  That said, one stone should not be left there upon another that should not be cast down: For these men by the tempests of troubles and Wars in our times have been scattered and their work cast down, as the Jews and their work was then by thunder and lightning and tempests from Heaven.  
'Tis never like now to be established in this State. 'Tis too strict to stand with our looseness 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 Devil. I would to God these reverend Presbyters would seriously think of these things, and stand no longer, now they are passed 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 household 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, says he, thou knowest that I love thee, 
Joh. 21.15.16.1.  pasce agnos meos, then feed my lambs. Again Christ says, 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, says Peter, thou knowest all things, thou knowest that I love thee, then, says he, feed my sheep. Nothing but feed, feed, feed, three times over; feed my lambs, feed my sheep, feed my flock, and that for the love of him. And now shall the Apostles Successors under a pretence of Reformation, teach only and not feed? Understand all these pasces of feeding (Ore) with the Doctrine of the mouth, none of them (opere) with the example of the works, or if that None re Sacramenti with the Sacrament of Christ's body and blood which is the only proper feeding indeed.  
Such Pastors are Ministers of God's word only and not of the Sacrament at least not of the supper of the Lord. They have forgotten one part of their function these twelve years together whereby they starve the souls, they have taken in Charge. The Lord amend it, that it be not laid to their charge in the day of judgement.   

THE THIRD SERMON.  
IN my last I made known the good pleasure of God the King, to have the marriage feast of his son or the Sacrament of his body and blood duly made ready for his people, according to the practice of the Primitive Church, in the purest times. After which I made my address to those Ministers, that neglect or refuse to make ready this feast, and answered their plea on their people's behalf. Now I shall have the opportunity (my beloved in Christ) to make my application to you.  
You have heard what the readiness of the wedding requires at the Ministers hands. 
2 Use to the Communicants.  Now more briefly say what will be expected from thence, of you the Communicants. And that is a readiness also in you that are called to come to the feast. The King said unto his servants, Tell them that are bidden. I have prepared my dinner and all things are ready, come to the marriage. 
ver. 4.  A readiness, there must be of mind to accept his kindness, without running another way to the farm on Merchandise: And more than that too. There must be a Dressing and making of yourselves ready, answerable to the solemnity of the wedding. The King overlooks the guests, when they are come in, and finding one there without his wedding Garment, checks him for it. How camest thou in hither not having made thyself ready, 
11.  with thy wedding Garment; 
12.  Nay more than checks, condemns him to be manacled and fettered, 
13.  and so cast into utter darkness, where shall be weeping and gnashing of teeth. The heaviest censure that can be pronounced; to be excommunicated, and cast out into that horrid place of hellish torments. No porticipation, no presentation ought to be at this feast, without due and fitting preparation. 
Gen. 41.14.  Joseph changed his garments, when he came out of prison, to appear before Pharaoh King of Egypt; put of his sordid habit and put on sweeter. So must they do that appear at this banquet, before the King of Glory. They must deponere & aponere, put off and put on, put off the forded habits of their sins, and put on a resolution of reformation of life, 
Ephes. 4: 22.24.  or as St. Paul hath it, put off the Old man with the deceivable lusts, and by faith put on the new man Christ Jesus, which is after God created in righteousness and holiness: 
Colos. 3.  
12.  Put off all these (says he) anger, wrath, malice, 
13:  and filthy Communication out of your mouths, 
14.  and put on as the Elect of God the bowels of mercy, tenderness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, but above all things put on Charity which is the bond of perfection. Of which virtues and graces, the wedding Garment of Sanctification is woven and wrought, though some frame it of Charity, and some of faith only, yet the most make it the ornament of the spirits, virtues and graces in the conversation without, joined with a good conscience cleansed from sin, within.  
When God was to come down upon mount Sinai, 
Exod. 19  to give the Law he commanded Moses to sanctify the people, two days before and charge them to wash their , and to be ready on the third day. So when the Lord comes to make us a feast of sat things and refined Wine in mount Zion, his Evangelicall Church: They that set in Moses chair are to teach the people, to sanctify themselves by prayer and examination, and charge them to wash themselves by tears of repentance, and contrition, and so be ready against the time, which if they do accordingly, they shall not be Shent for coming without their wedding garment.  
As guests, thus must we all fit and prepare ourselves, and not only so; but more precisely than ordinary guests, Every soul is here at this wedding to present itself, as a Bride ready trimmed to meet with her Bridegroom, decked with the costly ornaments of Christ's active and passive merits which he hath given it, and with those precious Jewels of the spirits, gists and graces: In a word adorned we must be with the righteousness of Justification and Sanctification.  
But without these how disguised and disfigured do people appear in God's sight, when they come before him with ulcerous sores upon their consciences, and in the uncleanly rags of their own unrighteousness. And if they shall come as men go now adays, with the halting feet of Neutrality, eyes blinded through errors and ignorauce, ears dear to God's truth, tongues dumb in his praises, with the wryneck of averseness, black-mouths through blasphemy, blew-teeths of envy, hands full of blood and bribery. They must look for no better welcome than the five foolish Vergins, to whom the Bridegroom said. Depart from me ye workers of Iniquity, I know you not; Or the guest here that wanted his wedding garment whom the King commanded, to be bound in chains and cast into utter darkness, where is weeping and gnashing of teeth.  
But I would be loath to tyre out your Attension with a matter of such ordinary Observation; you are not unacquainted with the danger of unworthy Receiving, which there is no way to prevent but by preparation before you come, not by Renegation when you are called. They that do so and absent themselves to prevent the danger of unworthiness, in Receiving fall into another as bad, and incur the King's censure, of unworthiness for Refusing; who said unto his Servants the wedding is ready, but they that were bidden were not worthy. Which leads to the third partition of the text, where the King sits in Judicature upon the Recusants. Of whom there is, 
The third Partition. Observation how dangerous it is to refuse the grace offered in the word preached. Zach. 7.  Querela & Censura. The King's Complaint and his Censure.  
His complaint is, that they were biden, intimating that they came not, or else why should he complain that they were biden, when God sends to call us he looks we should come, is grieved if we come not. The son of God sighed that the tender of his Grace was not accepted: Oh Jerusalem, Jerusalem that killest and stonest the Prophets, how oft would I have gathered thee as an hen doth her chickens, under her wings and they would not come, is angered and offended at Recusancy. 
11.  
12.  They refused to hearken pulled away the shoulder and stopped their ears, 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 murmuring and insurrection against his Messemgers is joined with it, 
14.  that wrath comes out from the Lord for it against Corah and his confederates 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 days it be free for any so long as there is no penalty to mock God's 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 ruin 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 aim at chifly at this time, 
The danger of refusing the Sacrament. Sam. 1.20.  is to show 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 david's 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 salt in the garden when he said. Adam ubi es? Adam where art thou? God takes notice of men's 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 denied and came not when they were bidden. They made light of it, 
v. 5.6.  and went one to his Farm another to his Merchandise, and evilly entreated 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 God's anger and their danger, who either out of neglect or contempt come not when they are called to that Sacrament.  
Judge in yourselves brethren, If a King (as in the text) or great statesman shall prepare a costly feast for his poor neighbours, send out his servants that wait on his person first to invite, than 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 temporal death and destruction, even eternal 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 blood, ye have no life in you) not simply of a spiritual eating and drinking but (which is more safe to do) of a Sacramental also, for it is a figurative speech says St. Augustin, commanding in passione Pomini communicandam & ment suaviter recondendum: 
Lib. 3. de doct. Christiana.  to communicate in the Lord's passion and to lay up in our memories, how Christ's flesh was Crucified for our sakes. And therefore held they it necessary for all to takes it Sacramentally upon 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 hazard his soul on his spiritual eating by saith only, 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 effectual 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 Christ's flesh and blood, 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 thyself 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 says, They all with one consent began to make Excuses, to the Servant that invited them, one said I have bought a Farm and go to see it, 
19  I pray thee have me excused: 
20.  another I have bought five yoke of Oxen and I go 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 Merchandise. Bad excuses all, and not satisfactory. For shall the marrying of a carnal Wife stay thee from the wedding of thy Soul to Christ? Shall the Conjugal Society in House or Family be preferred before the comfortable communion with the Bridegroom of thy Soul in the Sacrament? Or shall the Countryfarm be prized above the Kingdom 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 Merchandise answer for your absence? and your pennyworths of Earthly Gain countervail the loss of Heavenly Grace? Your buying bodily provision excuse the neglect of thy Souls nourishment? Your gathering up Dross and Dung (as St. Paul terms the riches of the World) satisfy for your loss of Christ? or what shall it advantage a Man to win the World by a Bargain, and lose his own Soul by barring that of the means of his Salvation?  
But so long as all these buying and selling, farming and wiving, may be done at other times, the six day's God allows for them, the plea will not hold in his Court to excuse their absence, who requires their presence at his Feast on another day and time set apart for the same. No pretence of worldly cares and business can excuse them that are bidden.  
These we have in the Text. Next these, 
The Excuses of some in our time. Of Military Men.  we will weigh the excuses of some in our time. The Military Man's, in the first place, who attends the service of War that disquiets the mind, and therefore says he must be excused: Yet such came to John's Baptism, the Sacrament of Regeneration; and why not then to Christ's Supper, the Sacrament of Nutrition? If the War be warranted by God's Word, and managed with a good Conscience, they may eat Bread and drink Wine with the Priest after it to their comfort, as Abram did with Melchizedec, the Priest of the most high God, 
Gen. 14.18.  who brought him forth Bread and Wine, and blessed him, at his return from the rescue of Lot, and the slaughter of Chedor loamer the Tyrant, and the Kings with him. But when 'tis otherwise, and the Conscience accuseth, God's Word condemneth, and Blood cryeth up for vengeance: then let Men forbear, for fear of Judas the Traitor's judgement; Abi retro eum sacellis tuis qui lucris inhiaes (says St. Cyprian) & cujus manus sunt sanguinae plenae, 
De Coena Domini.  Come back thou with thy bags full of spoils, whose mouth gapeth after ill gotten goods, and whose hands are full of blood: In this case an Excommunication is fit than a Communion, and an eight months' exclusion from the Table and Temple both: As St. Ambrose prescribed the great Emperor Theodosius for the good of his Soul, after his rash Decree, which cost the lives of 7000 Thessalonians. Or such a straight penance as St. Cyprian enjoined the lapsed Christians, 
De Lapsis.  whom he bids, Orare impensius, & rogare, to seek God by prayer more instantly and earnestly; Diem luctu transigere vigiliis, noctes & fletibus ducere, to spend the day in mourning, and the night in watching and weeping; Stratos adhaerere eineri, & cilicio, & sordibus volutari, to lie and wallow in sackcloth and ashes; Eleemosynis frequenter insistere, quibus animae à morte liberantur, to break off their sins, 
Dan. 4.27.  as Daniel said to Nabuchadnezzar, by righteousness, and showing mercy to the poor; Justis operibus incumbere, quibus peccata purgantur, and to make restitution, and do good works, whereby through God's mercy their sins may be purged and pardoned. A course must be taken for this to make ready for the Communion, or how shall Men ever think to be ready, if they die, for the day of doom? and die they must, there is no remedy; and if they cannot be prepared to meet Christ in the Sacrament, how shall they be able to look him in the face at the day of Judgement?  
Next, 
Excuse of Malicious Men.  the Militant may come in the plea of the malicious, who is vexed with Injuries, Arrests, Suits or Slanders, and therefore says he must be excused: But how can he expect that at his hands, 
Mat. 5.44.  who commands us to love our Enemies? gives not leave to live one day without Charity. St. Paul limits Wrath within the time of Sunset, 
Eph. 4.26.  Let not the Sun go down upon your Wrath; and Christ our Saviour bids, Agree with thy Adversary quickly, and be reconciled to thy Brother, 
Mat. 5.25.  and so offer thy Gift at the Altar. We daily offend God, and would not have him angry with us; shall we so soon and so long be angry with them that so seldom offend us? We pray God to forgive us our trespasses, as we forgive them that trespass against us, and if we forgive not them that trespass against us, how can we look to be forgiven all our trespasses at God's hands?  
If there be any then in whose heart lies the venom of inveterate Malice, or the poison of Asps under his lips, let him imitate the wise Serpent, which leaves Venenum in latibulo, casts up his Poison, and leaves it in his Den behind him, when he goes to drink, that he bane not himself: So must the spiteful and malicious do; leave his Venom of Hatred and Malice when he comes to the Sacrament, that he drink not his own damnation, and not return like the Dog to the Vomit, to resume it again. Catiline, to make his Conspirators with him of one mind, caused them all to drink to each other Bowls of Wine mingled with Man's Blood: Much rather should that Cup of Wine, which Christ hath mingled with his precious Blood, work that effect, and combine our hearts in brotherly love.  
After these we may take the Return of them which keep away for the cause of Schism and Heresy, who answer with Contumacy, say not so much as have us excused, with them in the Text, but with Corah and his Companions, 
Numb. 16.  when they were sent for by Moses, We will not come up: Whose first Schism they made in the Church, was for an example punished with such a Schism of the Earth, that it rend asunder, and they sank down into Hell.  
It is not a causeless separation from Christ's Body, the Communion, as St. Paul calls it, or the Congregation, that can excuse. 
1 Cor. 10.16, 17.  It excludes outwardly, and, which is worse, separates inwardly, and causes a substraction of the Spirit of Grace, that is, the Soul that enlivens the whole Mystical Body of Christ, and so leaves the divided member in a dead or dying condition. 
Augustin.  Membrum amputatum amittit Spiritum, dum in corpore erat vivebat praecisum verò amittet Spiritum; A member of the Church cut off by wilful Schism, or deserved Excommunication, loses the Spirit. While it remained in the Body, it is actuated and animated by the Spirit, but cut off, the Spirit leaves it, as the Soul doth the Limb divided from the Body. Which is plainly seen in many of those selfconceited Separatists, who because they like not to retain the knowledge they had of God in their minds, 
Rom. 1.28.  are given over of God to a reprobate mind, as he did the Gentiles, to do things not convenient.  
These cannot if they would communicate, and eat Christ's crucified Body, unless they renounce and repent their erroneous and blasphemous opinions, and return to the union of the Church, 
August. de Civ. Dei, lib. 21. cap. 25.  which is his Mystical Body. Non dicendum est eum manducare corpus Christi, qui in corpore non est Christi; He cannot be said truly to eat Christ's body, that is out of Christ's body.  
I might spend time to discuss their excuse, 
The Excuse of them that receive seldom.  that often, though not always, absent themselves from this holy Feast, or come but once a year, at Easter only; like some Retainers, that were wont to wait at their Master's Table at a Christmas, and so bid farewell all the year after. And these think 'tis enough if they come once at our bidding thrice, or oftener. Their Reasons; First, Baptism, whereby also Christ is signified and received, is not iterated; and secondly, Men may feed on Christ spiritually by faith, though they eat him not sacramentally with the mouth.  
But in short, I shall give satisfaction to both. To their first, That there is not the same reason of this and the other Sacrament; That's the Sacrament of our new birth, and admission into the Church; This of our Nutrition; we are but once born, once admitted into the Congregation, therefore that Sacrament is but once to be received: But we must often take food and nourishment to preserve life and health, and therefore this Sacrament of feeding and refreshing our Souls is often to be iterated. And to the last, which pretends a spiritual eating to evade the Sacramental; though that be it which nourishes to eternal life, and not the eating of the outward Element without that. Yet the Element being sanctified to this use, to signify and convey Christ, with all the benefits of his suffering to our Souls. We do by this means feed on him more sensibly, fully, and effectually, and the oftener (if reverently and devoutly taken) the more strengthening in all Grace and Salvation: For every sacramental action conveys Grace to the well-prepared person; though not ex opere operato, as they said at Trent Council, yet ex Det beneplacito, of God's good pleasure, who hath ordained the Sacraments to be used, 
Pet. Lomb. lib. 4. dist. 1.  Non solum signisicandi, sed etiam sanctificandi gratia, Not for signification only, but for sanctification also, and that by the means of them his graces may be conveyed.  
Carelessly to neglect, or wilfully to contemn the grace offered at this Banquet, is dangerous, it argues a man dead in sins and trespasses; for if he had the life of Grace in him, he would as living men do, hunger and thirst after that which nourishes and maintains it.  
You have heard their Excuses discussed, and found unsatisfactory; I know no reason but we may now from the Complaint proceed to the Censure of them that were bidden: 
The Censure.  But they that were bidden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were not worthy.  
And that's no easy Censure to undergo, 'Tis a great disgrace to be counted and called unworthy, as bad as ungrateful, and that's as bad as any thing, Si ingratum dixeris; omnia dixeris, say that, and say any thing. But the Text implies something more particularly that they are not worthy of, as of Christ the Son, the Bridegroom: And he says so in another place, He that will not forsake Father and Mother, House and Land for my sake, me non dignus est, is not worthy of me, or rather, not worthy of his Supper, which is more consonant to the Text. The King said such words, Luk. 14.24. None of them that were bidden shall taste of my Supper. And what follows then, but if they by refusing that, as the Jews did the preaching of the Gospel, the other means of salvation, they render themselves indignos vita, 
Act. 13.46  unworthy of eternal life; and what follows then, but that with those that call Death to them with hands and words, they are digging in morte, worthy to be partakers of it; 
Wisd. 1.15, 16.  and that not of the first death only, but of the second too, to be bound with him that went without his Wedding-garment to the Feast, and cast into utter darkness, where is weeping and gnashing of teeth. They that will not taste the Supper of the Lord (says Salmeron) shall taste the Supper of the Devil, who feeds his Guests with biting their tongues, bitter tears, and gnashing of teeth.  
This is a Censure of unworthiness none would come under; yet who dare say, when he comes before God, I am worthy? The Prodigal, who represents a penitent Sinner, falls down before his Father, and cries out, Non sum dignus, I am no more worthy to be called thy Son. The Centurion, a good man, 
Luk. 15.  whom the People reported worthy to Christ, and had built God a Synagogue, a Roof for him to dwell under on Earth, says to the Son of God, I am not worthy thou shouldst come under my roof. John Baptist, 
Mat. 8.8.  greater in Christ's judgement than any of the Prophets, confesses himself not worthy to untie Christ's Shoes. 
Mark. 1.7.  And we were wont to acknowledge as much of ourselves when we came to communicate, in our Grace before and after Meat; before, we be not worthy so much as to gather up the crumbs under the Table, and after we be unworthy, by reason of our manifold sins, to offer thee any sacrifice. It is an axiom in Divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no man is worthy in God's sight. 
1 Cor. 11.29. The Objection of the danger in unworthy receiving, answered.   
And here then, what shall we say to that of St. Paul's, He that eateth and drinketh unworthily, eateth and drinketh Damnation to himself; how shall we reconcile that with this? Indeed that Text is now made a stumbling-block in the way to this Feast by many, who say to us calling them to this Marriage, as the Disciples did to their Master, discoursing of Marriage, If the case be so betwixt a Man and his Wife, 
Mat. 19.10  it is not good to marry: So say these, If the case be so with them that receive unworthily, then 'tis best to refrain.  
And yet for all that difficulty (which answers this doubt) Men must marry, or do worse; and as for all the Danger that is in Diet, whereby some have been surfeited, choked, or poisoned, Men must eat and drink, or else famish: So notwithstanding the danger of Damnation that is in eating and drinking unworthily. They must feed on Christ in the Sacrament; or their Souls starve and perish.  
I shall remove this Obstacle then, and show you the way plain, which is a middle way that we must take to avoid both the danger of unworthiness in receiving on the one side, and this Censure of unworthiness in refusing on the other; and that is, by coming thither sanctified and prepared, as you heard before: For by coming when ye are called ye shall escape the Censure of unworthiness in my Text; and by preparation before you come, the eating and drinking unworthily at the Table; for such are daigned worthy that come so, though not simply and absolutely, (in which sense the Saints acknowledge their unworthiness) yet in respect of Divine acceptance and mercy; For to your comfort I tell you, There is in the Book of God a threefold worthiness or dignity.  
1. There is Dignitas meriti, the same the Schoolmen call Meritum condigia, a worthiness of merit. And such a worthiness of Christ in the Sacrament no Saint on Earth ever had. Jacob, 
Gen. 32.10  whom God loved, and with whom he so familiarly wrestled, confesses himself not worthy of the least of his mercies; much less is any worthy of this, the greatest of all his graces and favours.  
2. Dignitas Congruitatis, which they call Meritum Congrui, a worthiness of fitness or Congruity; when, though a Man be not worthy of himself, yet hath fitted and prepared himself meet for this Solemnity. 
Col. 1.10. Eph. 4.1. Phil. 1.27.  In this sense St. Paul says, Walk worthy of the Lord, worthy of your Calling, worthy of the Gospel of Christ; and that is, so near as you can, walk worthy of these, or as it becometh them; and in this acception you may be worthy Guests at this Feast.  
3. Besides these, there is Dignitas dignationis Divinae, the worthiness of Divine acceptance, when a Man counts not himself worthy, dignitate sua, by his own merit and worth, but, dignationem Divina, by God's mercy and favour; God proveth the righteous, saith Solomon, and findeth them, dignos seipso, worthy of himself. 
Wisd. 3.5.  They that laboured in the Vineyard but one hour, had wages alike with them that bore the burden and heat of the day; not for that they were so worthy, but 'twas their Lord's will, 
Mat. 20.12  I will give to this last, as unto thee. And 'tis the good will and pleasure of God to account them worthy, and make them welcome, that labour truly to make themselves ready with them that have lead a life more strict and holy. Come to the Marriage then, and bring with you the worthiness of fitness and convenience, and God will vouchsafe you the worthiness of welcome, and gracious acceptance.  
I have delivered the message of my Text, 
Application.  and invited you to the Marriage; Know now, that all things are ready, and the King expects your company. Do not make light of this Lesson, and so soon as I have made an end of speaking, forget all you have heard, and so go your way, one to his Farm, another to his Merchandise, but come to the Marriage; Neglect not the opportunity, like the five foolish Virgins, that wanted Oil in their Lamps, and went out to buy while the Bridegroom came, and for their long tarrying were answered, when they called to enter, with a fearful Decedite, the Bridegroom saying to them, 
Mat. 25.  Depart from me ye workers of iniquity. I know you not. Trim up your Lamps with the Oil of Faith and Repentance; have your Lights burning, your Devotion to God, and Charity to Man, burning, and your Light of Good Works shining; and now the Bridegroom of your Souls is ready to descend into the Sacrament, Go in with him.  
But one thing more before I let you go; Behave yourselves there with all the reverence that may be, towards God and that holy Mystery. God looks for an awful regard to his Majesty in all places, but most of all when we come before the Figures of his Presence, such as the burning Bush was to Moses, 
Exod 3.2, 5.  wherefore God bid him put off the shoes from his feet, for the place where he stood was holy ground; and the Tabernacle and Temple to the Jews, wherefore he commanded to reverence them. 
Levit. 19.30.  But most reverence of all is expected when we approach near the Figure of his Presence, the Table of the Lord, to touch and taste the sanctified signs of his Body and Blood, which is the highest mystery of our Christian Religion, and the nearest presence and Communion we Sinners can have with God in our Flesh. O cast down yourselves there then, as becometh you, with greatest humility of heart, and the reverentest gesture of body that may be. And so go your way, 
2 Sam. 24.23.  and the Lord your God (as Araunah said to David going to sacrifice) accept you all that appear before him, and that for the merit and worthiness of his Son Jesus Christ, the Bridegroom of your Souls, To whom, with the King his Father, and the Holy Ghost the Comforter, be all glory, and honour, thanks, praise, and prayer, now and for ever. Amen.   
FINIS.