[Page] A SERMON Preached on the FOURTH SUNDAY IN LENT, IN THE Cathedral Church OF NORWICH. WHEREIN Is Represented the Great Sin and Danger of Neglecting the HOLY COMMUNION.

By W. SMYTH, D. D. Prebend of Norwich.

LONDON, Printed for Walter Kettilby at the Bishop's-Head, in St. Paul's Church-Yard. 1680.

TO THE Right Reverend FATHER in GOD ANTHONY Lord BISHOP of NORWICH.

My LORD,

THE Motive that induced me at this my Lemen-Course in the Cathedral, to Discourse upon the Sacrament of Christ's Body and Bloud, and particularly with respect only to its absolute necessity, was that, with which every man must be very much affected, that hath any concernment for the welfare of Souls, or any regard to the Honour of Gods Worship, or the peace of his Church.

For whosoever truly understands the present state of too many of our Parochial Congregations, cannot but be sensi­ble, that there is not that regard had to, nor Conscience made of, that most considerable Office of the Christian Profession, that ought to be, or that hath been accustomed, in better times. And then what shame, as well as sorrow, must it needs be to the Faithful Curates of Souls, who as soon as that Office [Page] begins, must behold their Charges to flee from it in throngs, as if they were frighted with some approaching danger; or to turn their backs upon it; as if they combined to offer an affront to the Priestly Function, and that Sacred Ordinance: And which is the worst of all, that they should so often in the year, repeat so many dreadful. Acts of Excommunication a­gainst themselves; which they must be really presumed to do, when they customarily exclude themselves, from the greatest Blessing upon their Souls, which they can expect and hope for at God's hand, on this side Heaven?

But the comfort is, that malice it self cannot charge the Church of England with that disorder: For it's certain, that no Church could ever have made better provisions to In­struct, Encourage and Oblige men to that Sacred and Ne­cessary duty. We have not (blessed be God) deprived the people of one half of this Sacrament, in contradiction to the pattern of Christ in the Institution; nor do we perform the Service in a Language that may perplex their understandings, when its Administred: which the Romanists are known to do, and which the people might presume to be sufficient rea­sons to justifie their absence and omission. Neither on the other side, have we set up a new frightful Tribunal in every Parish, which should examine, and Arbitrarily determine, the fitness of every Communicant, by the measures of their Adherency to a Party, and by their dexterities in giving account of some Religious phrases and opinions, peculiar to their Sect. As some of them, that have made a defection from the Established Church, have been observed to do, and by which, and for their unsolemn manner of its Administration, such as had understood [Page] the Lovely Order of its Communication according to the Church of England, were easily tempted altogether to decline it.

No, my Lord, the disorder we complain of, and the intolera­ble scandal, which the neglect of the Sacrament hath put upon our assemblies, is not the fault, but the misfortune and af­fliction of our Church, and was first occasioned by an unhappy abuse, that was put upon the peoples minds in the late Confusi­ons, by such, whose interest it was to break down all the fences of the Churches Unity, and thence to dispossess the vulgar of their orderly, peaceable, and obedient temper, that they might be the better prepared, to permit, and comply with their unwarrantable intendments.

And where some mens obstinate approbation of those practi­ces, hath hindred the compleat repair of those breaches, the present calamity is, that not only the Separating party are de­parted from the Sacrament, as they do from the established Worship, but even the looser and more inconsiderate sorts of men, being encouraged by their example, do presume to take a re­proachful liberty to themselves to escape at that open gap, and do resolvedly continue in the same neglects, without any regard to what concerns Religion in general, or the publick appointed Service in particular: So that in those places Faction and Profaneness joyn hand in hand in the same opposition, and do give the Government the same incumbrance, and Almighty God the same dishonour. But the mischief ends not there; For 'tis visible, that too many also, that are restored to, and that do continue in a fair Communion with the Church in all other respects and parts of the Established Worship, do yet re­tain an unaccountable obstinacy against the Sacred Office [Page] and blessing of the Holy Sacrament; and are always at work to contrive all possible ways to decline and escape it.

And if at any time they be closely press'd to it, they are ready to clamour against it as a persecution of their Christian Liberty, and are resolv'd no way to be made sensible, that the intention and prosecution of the Law, is no more, than an Act of the Churches Charity, and an expedient of Gods mercy to their Souls. So that the Curates of Souls in such places, are brought into a necessity of this unhappy choice, that is, Either tamely to see their Parishioners continue in that scandalous defection from so considerable a part of their Christian Pro­fession, and to connive at the Abominable Perjury of the Offi­cers, that are sworn to guard Gods Publick Worship, or else to live in perpetual broiles and encounters with them (whose peace and welfare should be as tenderly dear to them, as their own lives) by the necessary Prosecution of the Law, in those Judicatories, where there is Provision made, to reclaim them from their Defailancies in such cases; and which are the only remaining expedients then to be made use of, when all other attempts to reduce them to their duty, are defeated and made unsuccessful.

Now, my Lord, to obviate all these evils by the best and most Christian method, that (I think) could be undertaken, was the great motive, and main inducement, why I chose at that time to Preach upon that Subject, and why I now have offer'd the Discourse it self to Publick view.

And thus, my Lord, having given your Lordship a full account of the Motive that prevailingly induc'd me to what I have done, and which may reasonably justifie my attempt in [Page] that respect: I can with less difficulty acquit my self for my confident throwing it under your Lordships Protection. And that is, because it's visible to the world, that wheresoever your Lordship hath exercised any Jurisdiction, it hath not been your Design only but your Zeal, to promote the Interest of the Holy Sacrament, and to recover the People under your several Suc­cessive Charges, from their long discontinuances and neglects of it. And for this I could offer some pregnant instances of your Lordships care, even in this your present Diocese, if I thought your Lordship would permit me. So that whether I consider the Usefulness of the Discourse, for them that may need such an information of their duty: or the suteableness of it to your Lordships Design and Inclination, I hope it will not be a Presumption in me, to beg and expect Your acceptance of it, as it's Humbly presented to Your Lordships Patronage, by

My LORD,
Your Lordships Obedient Son and Servant, W. SMYTH.

A SERMON PREACHED On the Fourth Sunday in LENT.

LUKE xxii. 19.‘This do in remembrance of me.’

THough a Veneration to Primitive Devotion, the great President of General practice, the express Laws of our own Church, and the Prayers that we have joyn'd in, to beg for Abstinence at this time, cannot be admitted as competent Ar­guments to us, to attend the Discipline of the Lent Fast: Yet surely the reason of the thing, that is, how Fasting in it self, may in several respects, be made advantageous to the Souls of men, might make us afraid to decline, much more to despise, this Office of Religion. But I have already discours'd of those things, in this place, and upon this occasion. That which I at first propounded to my self to en­deavour at this time, was to prepare you for the [Page 2] Holy Sacrament you will shortly be invited to, it being one principal reason, why the Ancients practised and press'd the Observance of this So­lemn Fast, that men might the better prepare themselves for this great Ordinance, at the great and Solemn Feast of Easter; And for that reason it was commonly called the Paschal, or Easter Fast.

But while I was limiting my thoughts to that sub­ject, I was discouraged with fears that in a great measure I should lose my labour, considering that this Sacrament it self is almost as generally neglect­ed, as is the Fast which should prepare for it. And thereupon I thought, it was more adviseable, First, to endeavour to fetch men off from their disregard to the end, and to possess them with a right understan­ding and due esteem of it, before I engaged them in the means preparatory to it. For which purpose I have made choice of this Text which I shall not manage, as usually it hath been, either by making Observations upon the Occasion which our Saviour took for its Institution, from the Jews Posteoelium, or by wearying you with an accumulated collection of the advanced expressions of the Fathers, concerning its worth and excellency; or by multiplying cases of Conscience, (in which I am afraid some men have been too busie,) as to its preparation; And much less by engaging your Attentions to the controver­sal points about it: But my present design shall be [Page 3] to prove that every Christian stands obliged in Con­science to close with all opportunities that are offer­ed him, for the receiving of the Lords Supper.

This I find no proof of in the Ancient writings, because the necessity of it was always so presum'd to be understood by every man that bore the name of Christian, that they might have been suspected to have thrown away their Bibles, or to have renoun­ced the whole Christian Faith, as soon as to plead for an habitual neglect, or refusal of it. Not to re­ceive the Sacrament was all one as not to be a Chri­stian at all, in their esteem; and would have made a Christian as great a prodigy, as he was, who at Athens deny'd a Deity. 'Tis our only Age and Na­tion, that can complain of so many, who, to the scandal of our Profession, have either humorously scrupled it, or impudently refused it, or that are so unwillingly hald to it.

This therefore is my Design at present (so far as my present Office, and the short time for it, will al­low me) to bring mens minds into a better temper, to fetch home the scatter'd parties, that do run away from Christ's fold, and that will not submit to the Communion of the Flock: It is to make men truly Christians, in the highest instance of the Profession of their Religion, and to perswade them to that whereby they are especially distinguishable from Jews and Pagans.

And all this I shall attempt to do by my mention'd [Page 4] method: Not by a kind and passionate Exhortation; the Church hath saved me that labour; nor shall I do it, by suggesting to your notice, the just menaces of the Law; for both those expedients have been found not sufficiently successful; and are daily controul'd by obstinacy, and pretence. But I say it shall be my endeavour, to set before you, such sufficient reasons, as may uncontrouleably bind the Consciences of men; and convincingly prove, that every Christian is absolutely and indispensably bound upon the haz­zard of his Souls eternal loss, customarily to receive the Sacrament of our Lords Body and Bloud. And my reasons are form'd into these sive Arguments.

First, the Receiving the Holy Sacrament is ab­solutely necessary to Salvation, necessitate praecepti, Arg. I. that is, it is an express command of Christ: Hespake imperatively, in the Institution, ( [...]) do this. 'Tis my will, my Injunction. 'Tis not left at your liberty as indifferent, to be performed, or omitted, at your pleasure. Neither did our Saviours Injunction relate only to the then present Apostles, but St. Paul repeats the very Institution it self, and applies the obligation of it to the Corinthians; and upon the same account to all Christians, in all succeed­ing ages, to the Churches period: That thus they 1. Cor. 11. should shew the Lords death, till his coming again.

And therefore, it ought to lye as close upon your Consciences as any other Commandment of the [Page 5] Gospel whatsoever: and perhaps more closely, as being with the other Sacramental Precept, enacted by Christs purely Soveraign and absolute Authority. And therefore the observance of it, is a greater tryal of your submission to his peculiar Dominion; and manifests a greater regard to his Person, than can be expressed in other preceptive cases, where our duty was prescribed before by Natural Religion and the reason of the thing.

And now I advise you to consider, what you will answer to those expressions of the holy Jesus, when he so solemnly made the keeping of his Command­ments, (Joh. 14. 15.) the great Test of our love to him: If you love me (saith he) keep my Commandments; And again when he makes the keeping of them to be the most assured evidence of his love to us; If (saith he) ye keep my Commandments (Joh. 15. 10.) ye shall abide in my love, even as I abide in my Fathers love: I say what can you answer to Christ in that case, if among those Commandments, this is especially to be ac­counted one, and that which is more peculiarly his, as 'tis of his proper Institution, and by his own So­veraign appointment? What? can you think that some one or more of other Christian duties can ex­piate for the neglect of this, that is equally as necessa­ry? or shall much hearing, and praying, believing, and applying compensate for such an omission? Hea­venly Justice admits no such arts of Commutation. Why do you make Conscience of any other Com­mandment, [Page 6] or think your selves oblig'd to any other service of God? why don't you hope to go to Hea­ven with Blasphemy in your mouths, with bloud and Rapine in your hands? or why can't you dis­pense with hypocrisie, intemperance, unchastity, disloyalty, or even with impenitency it self (so far as you think your selves to be concerned in Gods Laws to the contrary) as well as when you wilfully live in the breach of the express command of God, in the case of the Communion.

Shall not an offence in this one, (in St. James his sence, James 2. 10.) make you guilty of all? That is, put you into the same state of danger, as if you were guilty of all. Or can you be so vain, as to be­lieve that any obedience can be sincere and accepta­ble to God, but that which is intire and universal? No it is certain, that no Soul can be said to be truly acted by a right principle of the Love and fear of God to do his duty, but (as the Psalmist devoutly speaks) it will make him to have an eye, or a respect to all the Commandments.

The sum of this Argument is, that to receive the Lord's Supper, is the matter of an Evangelical pre­cept, of a special Law of Jesus: and therefore necessa­ry and indispensable.

Secondly, The receiving this Holy Sacrament, is necessary, necessitate medii: that is, as a means with­out Arg. II. which we cannot reasonably expect Gods bles­sing [Page 7] upon our other Christian performances and en­deavours. For whatever means God hath appointed for a Blessing, (be they what he pleaseth) it is ne­cessary, (where Providence hath not put a Bar) that they should be used for it; otherwise the bles­sing is in vain expected from God, though yet we think to substitute other means in their room. In­deed to hope for it in an extraordinary way without the use of that means which is ordinarily appointed, is an affront put upon the Wisdom and Authority of God. And to expect it by substituting one means of that blessing for another, is as unreasonable as if one should think to reap the benefits of prayer which he neglects, by reading or hearing. All the means of Grace tend to one and the same end of making us truly good, and improving the Graces of God in us; but they operate several ways towards it, each according to its own nature: and therefore that good effect which is proper to one, we must not expect from another, while we neglect that. We aim at life and health, both by Food and Physick; but we do not take Medicines for ordinary nourish­ment; nor rely upon our daily bread, for recovery from a dangerous sickness. I suppose we all grant that the Holy Communion hath its peculiar opera­tion, and contributes something in a way proper to it self towards the life of God in us. The Cup in the Holy Supper is the Cup of Blessing, not only be­cause it is Blessed by the Prayers of the Church, but [Page 8] because we are afterwards to be blessed in the use of it. The Bread which we break is the Communion of the Body of Christ, not only with one another, but with God, at whose Table we feast upon the Sacrifice that was once offered to him for us. And can we imagine that these expressions do not imply that there is some Blessing and Grace conferred upon the Worthy Receiver that is peculiarly an effect of the Holy Sacrament? The spiritual benefits of Re­ceiving were indeed obtained for us at Gods hand by that one alsufficient Sacrifice of our Lords Body and Bloud upon the Cross: But as they are Sacra­mentally represented and tendered, so are they re­ally Received by the Faithful in the Lords Supper. It is farther to be considered that the means of our Spiritual life and growth do not contribute towards the end, but by a supernatural Operation upon our minds. But he that neglecteth one of the means of Grace, especially if it be the greatest, has no reason to expect the concurrence of Gods blessing with his use of the rest. Where God has commanded us to use means more than one, there the use of all but one is not a sufficient discharge of our duty, and therefore no sufficient qualification for that Grace which is promised to a sincere use of all.

We are agreed with those that occasioned the Sacraments once general neglect, and of the too frequent dis-use of it now, that the Grace and Bles­sing of Spiritual knowledge is communicated by [Page 9] means appointed. And the people are taught strong­ly to believe it, or they would not be so nice in their choice of its Administrators, nor would they so zea­lously post up and down after it; nor sometimes so dearly pay for it: But then it is strange that though a greater blessing is to be communicated to them in the Holy Sacrament, yet that nevertheless they should not (without any Conscience of their duty to God, or value of the blessing to themselves) take a journey of a few steps, to the place where Gods Minister stands ready in Gods Name to tender the means of that blessing to them. But then the wonder is still en­creased, when it is considered, that though their beloved Guides have by their peculiar mode of Preaching, perpetually accustom'd them to the No­tions, of getting Christ, laying hold on Him, apply­ing Him, and getting an interest in Him, that is, (as is supposed) of enjoying a Communion with Him, for the saving of their Souls, that yet they should not apply those expressions to the enjoying of him in the Sacrament; and should not as customarily be pressing them to that Sacred Ordinance, concern­ing which those their expressions may be much more properly used, that is, where they may undoubted­ly have the readiest access to him, and the nearest Communion with him, or as our Church assures us, where they may dwell in Christ and Christ in them, they may be one with Christ, and Christ with them. And if they had so sent them to Christ, when they [Page 10] were constantly calling upon them to get him, it would have solv'd the Preachers sincerity, when he ply'd them with those uncertain expressions of their Duty. And the people might have understood, how they should have reasonably answered such exhortations.

And further, this would have helped us to know, how to manage our dying people, who (by being accustom'd to that mode of Preaching) instead of desiring the sacred Office of the Church, that is, of making Confessions of their Faith, of requiring the Churches wise Expedient to cure their wounded Consciences, and of making restitution to whomso­ever they have injured, are (according as they had been taught, and their good meaning had been abused) crying out for Christ, or are using such kind of words, to express their desires of having and enjoying his Person. Could we have made them sensible, that what they complain'd for, they might have attain'd in the Holy Sacrament, answerable to the very terms of their complaint, which hath been al­ways adjudged the proper (Viaticum) provision for a Christians journey into another world; We might have understood our duty, and chearfully perform'd it, to the dying persons unspeakable comfort. But woful experience hath taught us the contrary, and that among that sort of people we find no such desires, and very seldom an allowance of our advice to them in that kind. Had those people been taught, that the Preacher when he so call'd [Page 11] upon them to get Christ, or an interest in him, in­tended an obtaining his Love by keeping his Com­mandments; and an interest in his Redemption, and the blessings of the New Covenant, by their en­deavouring to perform the Conditions of it, it had been tolerable. But then why did they not insist specially in pressing them to the keeping those Com­mandments, and performing such Conditions in which they were more like to fail, than in their Ap­plying or Relying upon Christ? But that would not have served their turn.

Now this strange way of managing the Christian Religion, offers such an affront to the common Rea­son of mankind, and is such a reproach to those peo­ples pretence, and labours for a greater knowledge than other men have; and indeed doth so reflect upon the discretion of the Nation, that it is necessary to trace the occasion, how men of common sense, and that have the Bible before them, should ever come to entertain so gross a mistake in the common Notion of the Christian Religion, and of the Sacra­ment particularly. And I shall here give you a short account of the Occasion of it.

It's known, that in the days of the late Rebellion, some of those men that had Usurped Cures, did not administer the Sacrament of the Lord's Supper at all, during the years they possessed their Invasions: And some of them, that by great Importunities did administer it, did it very rarely; and then they [Page 12] so forestall'd it with such frightful notions, that the people (as too many of them still continue to do) instead of coming to it as a Feast of Joy, and with a chearful expectation of mercy and kindness from a gracious God, come as if they were going to their Execution, and as if they were to appear before a a Tyrannous Deity, that had laid a trap to ensnare them to their eternal ruine.

But with what Integrity could these men create such an extreme niceness and fear in the poor peo­ples minds, about that severe word ( [...]) Judg­ment or damnation, (upon which they founded their formidable positions) as when St. Paul saith (1 Cor. 11. 29.) He that eateth and drinketh unworthily, eateth and drinketh damnation to himself: and yet should suffer (even teach) the same people to be so tamely fearless of the very same word and danger in ano­ther case, as when the same St. Paul saith (Rom. 13. 2.) Whosoever resisteth the power, resisteth the Ordinance of God, and they that resist shall receive to themselves ( [...]) damnation.

Must that word and its dangerous meaning make them so nice as to be afraid of their duty in the Sa­crament; and yet must the same word and danger be so represented as to dispense with the same men, in cases of the grossest disloyalty to Authority? If this be not Juggling with the Sacred Texts, I de­sire to know what is.

Now having discovered how the poor people [Page 13] in many places came to lose the true esteem of this Sacred Institution of Christ: The sum is, that if our Lord hath appointed the Sacrament, to be a means of Grace and Blessing; and that the benefits of his death and passion are there exhibited and communi­cated, with what Conscience or safety to your Souls, can you turn your backs upon it, would be seri­ously considered.

This the second.

Necessitate gratitudinis, that is, it is necessary to Re­ceive Arg. III the Sacrament, because it is necessary to be thankful for the death of Christ, and the benefits of it.

For as we cannot but acknowledge, that all the mercy that can bless us, is wholly owing to it, so for the full discharge of our duty of shewing the Lords death till his coming again, (as St. Paul expresseth it, 1 Cor. 11. 25.) this Sacrament was especially enjoyned.

And for that reason it hath been commonly called ( [...]) the Eucharist, or thanksgiving: that is, because it is eminently the greatest; and as if all other names, and acts of Thanksgiving were no­thing without it, or inconsiderable in comparison to it. And for the same reason also, the Ancients very frequently call'd it a Sacrifice: Not an Expia­tory (as the Papists would have it) for the quick and dead, but a Representative and Commemorative; [Page 14] that is a Sacrifice of Praise and acknowledgment, to be perpetually offer'd up to God for all the mercies, which the one real and great Sacrifice of Christs bloud obtained for us. And for that end did our Saviour then constitute and appoint it, when he so solemnly and (I may say so) passionately enjoyn'd a This do ( [...]) in remembrance of me.

And therefore Christ having thus once Sove­raignly enacted it, as an especial instance by which we should express our Gratitude, as we might not before prescribe to him the means of his Grace and Blessing, so neither here must we prescribe to him the methods of our thankfulness and acknowledg­ment. We must express our Gratitude, as he hath appointed it, or we do it insufficiently for the dis­charge of our duty.

But some will say, that they do thank God for those mercies every day; and others alledge, that they can do it in the common form of Thanksgiving appointed in the Churches Service.

My answer to those subterfuges and pretences is, That though such men have so far done their duty, yet not all their duty, nor the principal part of it, that is incumbent upon them in this case. For they are to understand, that such gratulatory Offices as those, are so far from expiating or commuting for the omission of the doing it, in the way that Christ hath specially appointed, that (how good soever those offices may be in themselves, yet) they will on that [Page 15] account, not only be found insufficient to discharge the duty required, but may prove little better than unwarranted and presumptuous adventures in Gods esteem: and the person that performs, them with such a design and pretence, cannot evertheless escape the character of an ungrateful wretch in God's sight: and so oft as he wilfully departs from the Assembly before that work be done, Christ may as justly reprove him, as he did the unthankful cleansed Lepers for not returning to give Thanks and Glo­ry to God. And his pretence of giving thanks for Christs death, by such or any other method of his own choice, may be as unjustifiable an act, as Naa­mans had been if he had stood peremptorily to his opinion for washing in the Rivers of Damascus, to cure his Leprosie; and had refused the river Jordan, that God had appointed.

But then the wonder is, that in the croud of the unthankful on this account, there should be so many of them, who in a nicer concern for Religion, should clamour for a pattern in the Mount, (as they use to phrase it) in the regulation of the Publick Worship, and that can out of a tender Conscience, question an innocent commanded Rite or Circumstance, because it came not from the Mount, that is, from an imme­diate Divine Ordination; and yet can dispense with the most substantial part of God's Worship, though it be appointed and enjoyn'd by the special order and institution of Christ himself.

[Page 16] But to improve this my Argument in general, against all that on any account dare turn their backs upon the Holy Sacrament. I shall here endeavour to represent the full import of Christs passionate invita­tion, as well as Command, when he said Do it ( [...]) in remembrance of me: and it will be found to intimate these following motives, to engage men to the constant Receiving it, in that respect.

First, in remembrance of me, is, as if Christ should say, (supposing him in his invitation to it, to have a respect to his death and passion, that were yet to come, as undoubtedly he must be presumed to have) can you have any consideration of what I have suffered for you, at the hands of God and man? can you remember the bitterness of my Agony, the shame and sharpness of my death? have you ever heard of my heavy complaint, that my Soul was sorrowful even unto death: or of that doleful com­plaint when I cryed (lama sabacthani) my God, my God, why hast thou forsaken me? Have you any sense of the insolent reproaches, the contumelious usage, the bussetings and scourgings, the shame and the pain of the Cross which for your sake I en­dured? and then can you think, there is not in all this enough to oblige you to attend to my passionate request, to do this in remembrance of me, in respect of my Sufferings?

But then secondly, if what I have suffered for [Page 17] you be not sufficient to oblige you to this Remem­brance of me, yet methinks that the advantages, which accrue to your selves by those Sufferings, should engage you to do it.

Was not my bloud, (you must think your Sa­viour thus speaking to you) O was not my Bloud the price of your peace, and reconciliation, with an offended and a displeased God? Is not all the hope of the forgiveness of your sins, founded upon it? are not the mercies of the Covenant obtain'd, and seal'd by it? Is it not by the vertue of my death, that I am made unto you, Wisdom and Righteousness, Sanctification and Redemption, (1 Cor. 1. 30.) and can you now pretend to have any va­lue for those mercies, or any estimation of my death, that so dearly purchased them, if when I call upon you to do this in remembrance of me, and gratefully to shew that death of mine, you refuse or neglect it? But thirdly,

If these two Improvements of the Obligation can't prevail, yet surely you will not be so unwor­thy as to resist my invitation, when you can con­sider, what an easie return it is, that I expect at your hands, for all this that I have suffered and done for you.

Had I commanded you to commemorate my Passion, by Lancing your selves, as the Baalitish Priests did; or to represent my Death by cruelty upon your bodies; Had I call'd upon you to en­gage [Page 18] in frequent tedious journeyings to a Jerusalem, or to offer chargeable Sacrifices to me; You might then have had some pretence, to decline my invitation: No, it is only a thankful remembrance of me, that I require of you; and that to be expressed in an in­stance, that could not have been easier, if your selves had chosen it.

It's only that, which you do every day, a short repast of the common necessaries of natural life. Only you are advised moreover, to lay aside your follies, and to examine and judge your selves, for what must undo you, before you come. It is only in an act, wherein you may shew your greatest love to your selves, when you are about to express it to me. Thus in these three respects you may well suppose that Christ spake to you, when he said, do this in remembrance of me. And can you after all this turn your backs upon so kind, and so passionate an invitation?

O Ingratitude without parallel! could you for­give any resemblance of it, to any of your nearest relations? The name of unworthiness was ever given in vain, if it makes not his Character, that can refuse or neglect that Office, whereby he is thus kindly called upon, to do This in remembrance of such a Saviour.

This is my Third Argument.

The Fourth Argument, by which every Chri­stian Arg. IV. [Page 19] may be fully confirm'd in the truth of the three former, which I have deduced directly from Scri­pture to prove the absolute necessity of receiving the Holy Sacrament, is from an obligation, that no Christian ought wilfully to depart from the declared Judgment and Practice of the Universal Church; especially in a case, so little subject to exception, as is the necessity of Receiving the Blessed Commu­nion.

Quod ab omnibus, quod semper, hoc Catholicum, hoc Apostolicum, that which hath been done and held by all Christians, and at all times, must be reputed truly Catholick and Apostolick, saith Vincentius Li­rinensis, above twelve hundred years ago.

And to evidence, that the constant usage of this holy Office was such, the very Arguments that prove that there was ever any Christianity in the world, do concurrently give testimony to it; as being alwaies reputed one integral part of the Solemn Worship of God, and an indispensable means of making Christian Profession.

And that the first Christians did daily receive the Holy Sacrament, we have the Testimonies of St. Jerom, and St. Aug. And therefore when it is said, (Acts 2. 46.) that they were daily with one accord in the Temple; the learned Dr. Hammond Paraphraseth, that they daily received the Holy Sacrament in some upper rooms of the Temple.

In St. Austins time (as he testifies,) it was in or­dinary [Page 20] course administred once a week. And when the Church afterwards thought fit to urge the ne­cessity of receiving it at the three Solemn Feasts (without which they were not to enjoy the name of Catholicks, saith the Eliberine Council) yet it was but, as at the least, and was not designed to exclude a more frequent usage of Administring and Receiv­ing it, at other times also.

Thus stands the case of Primitive and Universal practice: and shall we now separate Christianity from its Catholicisme? or shall we hope to go to Heaven, out of Catholick Communion, when we wilfully separate from it? or dare we venture to travel in an untrodden path, in which we have none to go along with us, but a few male-contents, that have nothing to guide them but a presumptuous and an enthusiastick opinion of their own private light? or shall we suspect, that God had so deprived his Church of the promised guidance of his Spirit, as that all the Professors of Christianity should always have been engaged, in such an unnecessary atten­dance upon this Institution; or so mistaken, when they advanced the reputation of its blessings with such lofty expressions of its worth; or shall we plead for, or trust to a Religion, or chuse to feed on bread made of the Tares, which the devil few in our in­closure since Forty one, and refuse the common and substantial wheat (the True Christian Catholick Doctrine and Practice) that was sown by Christ and [Page 21] his Apostles, and which have ever since grown in the Churches field, for Sixteen hundred years before?

But say some, This Argument smells rank of Po­pery. How? Is that worn and baffled refuge of the non-plus'd and the malicious, reviv'd again upon us? have not the True Professors of this Re­formed Church, done, suffered, wrote, sworn, pray'd, and said, enough to confute that false and unworthy scandal and contrivement, design'd only to expose us to the peoples hatred; that when it's convenient, we should once more be devoured by their fury?

But I will answer those kind men and tell them; that they are mistaken, and that the contrary is true. And that to urge Primitive and Universal practice, is a mighty Argument against Popery it self. And that it's known to the Learned, that they never durst stand to that Tryal for the differences between us: as the incomparable Arch-Bishop and Martyr challenged them, in his Conference with Fisher. But we are now further to consider, that this Argument is not only to satisfie your Consciences, that by the receiving of this Blessed Sacrament at all, you com­ply with the Primitive and Universal Church, but for a further direction, that is, you are to take no­tice, that they received it, not only as being ne­cessary sometimes, but frequently; and (as may be believed) as often as they could.

And is not its frequency peremptorily presum'd [Page 22] in St. Pauls advice, when he said, As oft as ye eat and drink it, &c. (1 Cor. 11. 26.) Is not the Holy Sa­crament by all acknowledged to be the food of our souls? and do not the very Sacramental Elements, (the daily instances of common nourishment) in­timate a belief, that as those bodily nourishments require oft repetitions to preserve our bodies: so that which is represented the spiritual food, may also require an answerable repetition, to preserve our souls?

Might not our Saviour in the choise of those Ele­ments purposely denote the reasons not only of the necessity of the Sacrament, but of the frequently repeated celebration of it? I think the instruction is very natural.

Why are we so desirous to feed our understand­ings with the word of Christ: and yet have little or no appetite after the souls more considerable food, the Body and Bloud of Christ? If the fre­quency of Preaching be thought so good and ne­cessary a means for the promoting of the power of godliness; let us not forget that in ancient times the frequency of receiving the Lords Supper was as much valued for that very reason.

But if you should enquire for the measures of that frequency, and how often every Christian man is bound to receive it; my answer is, that it is a case of Conscience, that can never be resolved, but by every mans doing it as oft as he can, that is, as [Page 23] oft as the Wisdom of the Church shall think it fit to be Administred; fearing lest for want of such a frequent receiving, as holds proportion to the na­ture and reason of the command, and the practice of the Ancient, and the Universal Church of Christ, we should not have so sufficiently discharg'd our duty to God, nor acted so securely for our own eternal safety, as we ought.

This the Fourth.

Fifth Argument, to oblige your Consciences Arg. V. to a frequent and constant receiving the Sacrament, is because you are bound in Christian justice and cha­rity, to recover as much as in you lies, the loss of those Graces, and the most considerable practices of the Christian Religion, which were very much kept up, and did considerably accompany the gene­ral and constant usage of it; and which are in a very great measure either wholly lost or languishing by its long discontinuance, and by the slight and sparing performance of it. And those Graces and necessary practices, are these that follow.

First, the constant use and repetition of the Holy 1. Sacrament, kept men up religiously to the rules of justice; and was a sence to common honesty, in mens dealings one with another. The fresh remem­brance of the last Sacrament, and the thoughts of another ere long returning, gave them not respite enough to hatch base contrivements: and made [Page 24] the strongest temptations to villanous attempts, the weaker and more imprevalent, for want of time to ferment in. And if any temptation had sur­prized them, they made haste to restitution before the next Sacrament, which as they durst not omit, so neither durst they receive it, with injustice upon their Souls. For they understood, that if they were not sit to receive the Sacrament, neither were they sit to dye; and which might next approach, they could not tell, but they durst not adventure it. And thus was Justice and Faithfulness preserved, and the present falseness and scandalous neglect of doing Right, that is every where complain'd of, may in a very considerable proportion be imputed to the small regard the generality of the people have had of this Sacred Institution.

Secondly, the constant use of the Blessed Sacra­ment 2. did considerably keep up the practice of Chri­stian charity. Anciently the Holy Table was the poors and Gods Exchequer; the Treasures of Pro­vidence were there deposited for the relief of the indigent: and good men struck Tallies there for their Heavenly rewards.

And it's observable, that since that method of doing good hath been dis-used, the Law hath ex­torted what might have been there voluntarily offer­ed: and God hath severely punished this nation for the want of keeping up that pious opportunity and occasion of shewing a charitable mind, with a greater [Page 25] increase of mens needs, and with a prodigious mul­tiplication of the poor in all places; that it is now become a burthen and a tax, which might have then been a free-will-offering; and for that reason more acceptable to, and most certainly rewardable by, a gracious God. And though that pious and ancient custom be almost out-dated, yet it is out of question, that the frequent and Religious participation of the Blessed Sacrament, doth dispose mens minds to the divine temper of love and goodness, and engageth them to charitable acts and distributions, as gifts reasonably return'd back to God for those eminent mercies which they are just then ready to receive, by that excellent expedient of the divine charity to their Souls. Neither can we hope that the minds of the people will be ever restored to that heavenly temper, till they have recovered the ancient and conscientious regard to the Holy Table, which is as it were God's Mercy-seat where we learn mercy.

Thirdly, the frequent use of the Sacrament did 3. very advantageously keep up the Divine Grace of humility in the Souls of men. For there the poor Lazar, and the meanest of the people are admitted to an equal share of honour, with the greatest Pre­late that stood by the side of the Altar, and with the greatest Potentate that kneel'd at the foot of it.

There the highest Prince must descend from his Throne, and the mighty General from his loftiest advance of power, and with the lowest subject, and [Page 26] meanest Souldier appear upon one level, and kneel upon the same pavement, shall be addressed to with the same kindness, and treated with the same enter­tainment, and with the same solemnities.

O how may such a prospect often repeated, pull down the pride, insolency, and towring vanity of a scornful mind: and dispose it to entertain that great instance of a Christian temper, to be meek and lowly in heart, according to Christs great ex­ample!

Fourthly, the constant and conscientious use of the Blessed Sacrament, was a defence to the 4. Churches unity, and a proper expedient that God provided to secure it from Schism and Division.

Had men kept close to that Sacred tye and con­tesseration (as Tertullian calls it) of our Communi­on, they had not been so easily separated from their folds, nor would they have so desperately become runagates into the herds of the devourers of Christs flock.

It's very probable we had considerately conti­nued in one mind and in one judgment, and might have been at this day, serving and praising God to­gether with one mouth and one heart.

Fifthly. As the constant use of the Sacrament kept up the unity of the spirit, as to the Churches 5. peace; so it was the most successful expedient to preserve the social peace of common neighbour­hoods, and the lesser apartments of men. It set up [Page 27] little Chanceries and Assizes in every village, which commonly brought their disagreements, to final determinations amongst themselves. And if either part of the Litigants had made the agreement more difficult, yet when they approached towards the Sacred office of the Communion, they were there generally overruled to lay down, first their stomach, and then their gift before the Altar: And the thought of what they were there to do, so wrought their minds into a forgiving humble temper, that no condescension on either part was thought too much to purchase the peace, with which they knew God was so well pleased, and without which they thought men could not safely be entertained at his Holy Ta­ble. And thus they kept the devil of dissention and variance out of their quarters. Now the dis-use of the Sacrament pull'd down those fences of com­mon peace. Passions had time to ferment: heats long covered broke out into flames: Families began to stand in a posture of war one against another: Suspicion and jealousie taught them to be unkind; and then little accidents improv'd that unkindness to open hostilities. The places of Judicature are commonly to be the seat of the war. Armies out of the neighbourhoods must be levyed at a great ex­pence and trouble to end a difference, which a soft word might have concluded, and a meeting to­gether at the Sacrament had certainly prevent­ed.

[Page 28] Sixthly, the constant use of the Holy Sacrament, 6. kept up a due veneration of God's Priesthood, and of the Sacred offices of their holy calling; upon the reputation of which, the credit, and conse­quently the practice of Religion so considerably de­pends.

For so long as the people believed the necessity of the Sacrament, and that it could not be obtained but by the hand of a lawful Priest of God, it kept up that respect and veneration, which the devil was resolv'd to overthrow, for otherwise he could never have succeeded in his design of confounding our Church, and then of ruining Religion.

And for that end, his Agents were imployed, (as they endeavour'd it, by all other ways to rob them of whatsoever might support their reputa­tion) to overthrow the customary regard, that the people had to the constant receiving of that Sacra­ment; that is, either to deter them from it, as dan­gerous; or to disswade them from it, as being in­different. As for the Office of Preaching, which was annexed to the Priesthood, the people were soon wheadl'd into an opinion, that forasmuch as that con­cern'd only the information of the understanding, they might supply that part of the Priestly Office, as well, if not better themselves, and by their own me­thods. That is, either by reading a parcel of Chapters at home, or by the help of some little Officer of the family, who might talk prettily of Religion at the [Page 29] Tables end, and so save them the trouble of making an unnecessary journey to Church: or they might go to a Barn, where by some storms of passion now and then allay'd, with some sweet similitudes, they might be better edified.

By such resemblances as these of the Preaching office, the people were more easily tempted to think that the Priesthood was unnecessary. But while the Sacrament stood in reputation and usage, they durst not adventure to make a mockery of that, that was always too hot for their fingers.

The seventh and last loss, and that which also 7. gave a great blow to Religion in general, by the neglect of the Sacrament, was an undue and deplo­rable intermission of the solemn acts of Repentance.

The Sacrament was Ordained upon a mighty design of God, to oblige men to frequent Exami­nation of themselves and lives: and to judge and condemn their former miscarriages and follies, in order to future amendment, as St. Paul intimates (1 Cor. 11. 28.) That is, it was Gods especial call to repentance.

By the other Ordinances they were only advised, by this they were engaged. The other might ad­monish them, this necessarily constrain'd them to it. The other Ordinances variously prevail'd, accord­ing to the different skill of the Preachers: but as to the event of this, it purely depended upon a plain and an unvariable institution; so that no difference of [Page 30] parts in the Administrator, could make it a contin­gent, or an uncertain blessing. If therefore you have cause to complain of the unusual numbers of loose and impenitent men, consider how much it's to be imputed to the discontinuance and intolerable neg­lect of the Blessed Sacrament.

This the Last.

Thus have I shewn you the losses of almost all the considerable parts of Religion, And (as you may perceive) how the very substance of Christi­anity it self was shaken and tottering: and how it so continues, where there is a profess'd neglect of a due veneration to, and use of this Holy Sacrament.

O how can you acquit your selves before your good God, unless you endeavour by your exempla­ry and constant attendance upon it, and a greater zeal for it, to bring men back to the exercises of those graces, and necessary duties of Christianity, which have been lost, or impairing ever since those unhappy days, that gave incouragement to its dis-use and discontinuance?

And now you have heard all these Arguments, I shall make no other Application of them to you, but only in the name of God, I shall lay a general charge upon your Consciences, from every one of them.

That is, if no man can wilfully turn his back 1. [Page 31] upon the Blessed Communion, but he is a Rebel to an express command of his Saviour, as to the first Argument.

Secondly, If he cannot do it without a manifest 2. resistance of the Counsel of God against himself, as the Sacrament is a means of Grace and Blessing, as to the second.

Thirdly, If he cannot so depart from it, but he 3. must go away an unthankful wretch for the death of Christ, and the inestimable benefits of it; as to the third Argument.

Fourthly, If he cannot so continue to do, but he 4. must separate himself from the Communion of the Catholick Church; as to the Fourth.

And lastly, If he cannot customarily turn away 5. from it, but he must so long stand guilty of the loss, or the impair of those so many mentioned graces, and necessary duties of Christianity: I say, if all these tyes of Conscience be put together, then cer­tainly, if God Almighty hath required at your hands any thing that may be called Religion to be performed and done, in order to your Salvation, This duty must come under the same necessity and obligation. From which there is nothing can dis­pense you, but what Divine Providence may per­mit to be an insuperable bar against all possibility of receiving it. And therefore none of those sub­terfuges and pretences, that are ordinarily made use of, can possibly acquit you; that is, no exception [Page 32] against the person of him that Administers it, or against the company with whom you are to com­municate, or against the circumstantial manner of its administration, when the substantial Institution is intirely observed; or lastly, when a continued un­preparedness is alledged: I say none of these ex­ceptions can possibly be admitted as such a bar, un­less you can be as fully assured, that God hath pro­vided for the innocency of your omission upon the account of any of them, by as evident a declaration of his will in Scripture, as that, whereby he hath made the duty of Receiving the Sacrament to be absolutely necessary; or that our Saviour intended not what he said, when he had so positively and passionately published his Pleasure and Command, with a Do this in remembrance of me.

FINIS.

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