The crucified Jesus, or, A full account of the nature, end, design and benefits of the sacrament of the Lords Supper with necessary directions, prayers, praises and meditations to be used by persons who come to the Holy Communion / by Anthony Horneck ...

CHAP. XVI. (Book 16)

Of the Perpetuity of this Ordinance, and the Necessity of its Continuance to the World's End. (Book 16)

The CONTENTS.

St. Pauls Command to the Corinthians, of shewing forth the Lord's Death, till he come, not to be understood of Christ's coming to them in the Spirit, but coming to Judgment. This proved largely by many arguments. The reasons laid down, why this Sacrament of the Lord's Supper is to last to the end of the World. Christ's coming to Judgment, proved to be a very proper object of our Contemplation in the Recieving of the Holy Eucharist, and a help to Pati∣ence and Faith, and confidence in the Goodness of God. God's Marvellous care of our everlasting welfare, shewn, in ty∣ing us up in Bonds of Obedience in this Ordinance. Men who look for Grace and Salvation, as they are bound to make use of the means of Grace, so they are obliged to make use of this. The wretched state of those, who neg∣lect to shew forth the Lord's Death in this Sacrament. The same temper required in Recieving the Eucharist, that we desire to be in, when we shall be summoned to Judg∣ment. The Prayer.

I. THat this Sacrament of the Lord's Supper is a stand∣ing Ordinance, and to last to the end of the World, St. Paul expresly tells us, 1 Cor. 11. 26. For as often as you Eat this Bread, and Drink this Cup, ye do shew, or, do ye shew the Lord's death till he come. Where∣by is plainly meant Christ's coming to judge the World;

and this hath been the unanimous belief of the universal Church, since the Apostles time unto this day, which makes us justly wonder at the boldness and ignorance of Quakers, and other Enthusiasts, who have presumed to abolish this Ordinance in their Conventicles, pretend∣ing, that this Sacrament was fitted only for the Infancy of the Christian Church, but intended it should cease, when Christ should come to them in the Spirit; and ha∣ving already received Christ, as they fancy, in their first Conversion and Regeneration, they foolishly and ridi∣culously imagine, that they have no need of receiving him again, in the use of the outward Symbols, tendered to Christians in this Sacrament. Puffed up with this airy conceit, they run into this Sinister and Childish In∣terpretation of the Apostle's words, contrary to the sense of all Christian Churches, as if Till he come were as much, as Till he come to you in the Spirit, to which impertinent Exposition, nothing could possibly lead these silly Men, but the Spirit of error and contempt of all human Learn∣ing, and undervaluing the common dictates of Reason, and a monstrous Spiritual Pride, which not only swells them with an opinion, that they are wiser, than all the Christians in the World besides, but tempts them to o∣ther insolencies and Prophanations of the Written Ora∣cles of the Holy Ghost; and therfore, lest weak Capa∣cities should be ensnared by such specious pretences, it will be necessary to shew the unreasonableness of this interpetation.

1. There is not the least Syllable, not the least hint given us in all the New Testamen••, that this Sacrament, after it was once instituted, was ever to be abolished; which made, not only the Apostles introduce it into the Christian Congregations, while they lived, but all the Churches, planted and founded by them, retained and continued it, knowing nothing to the contrary, but that this Ordinance was to be perpetual and Eternal; and therefore, as they had recieved the necessary use of it from those, who laid the foundation of their Religion,

so they propagated the same to their posterity: Nay, among the Hereticks, that left and separated from the Church, there were very few, but what preserved the use of this Sacrament in their Congregations; and though they had the insolence of Blaspheming other My∣steries of Christianity, yet this Ordinance they were a∣fraid to abolish, being sensible that it was one of the Cor∣ner stones of Christianity: And who could imagine other∣wise, that considered, how this Sacrament succeeded in the room of the Passover, which was Item enough, that it was to last for ever; for as the Passover, after its first Institution, was to last to the end of the Jewish Oeco∣nomy, that expiring with Christ's Death, so this succeed∣ing, was an argument, that it was to continue while the dispensation of Christianity should last, and that is to the end of the World.

2. No Man will deny, but that those three thousand Souls, converted by St. Peter's Sermon, did receive the Holy Ghost, for St. Peter expresly promises them, Acts 2. 38. Repent and be Baptized every one of you in the name of Jesus Christ, for the Remissions of Sins, and ye shall re∣ceive the Gift of the Holy Ghost; and this was very com∣mon in those days, for true Penitents to receive the Ho∣ly Ghost, immediately upon their Baptism, and some∣times before their Baptism, as Cornelius and his Company, Act. 20. 44. 48. And though by the Holy Chost, in those places, are meant the miraculous Gifts of the Ho∣ly Ghost, speaking with Tongues, healing diseases, &c. Yet it must be granted, that in their conversi∣on, they had the Sanctifying Spirit of God, sent upon them, yet these very Persons, that ••nd so received the Spirit, continued in breaking of Bread, and in Prayer, as we are told, Act. 2. 42. And that by breaking of Bread there, is not meant sitting down to their private and ordinary meals, is evident from hence, because it is mentioned as a part of their Devotion and publick Wor∣ship, to which their ordinary Diet cannot be referred,

and therefore it must be the Encharist, or this Sacra∣ment of the Lord's Supper, that's meant by it; for by that Term it was usually expressed in the Primitive Church, as we see, 1 Cor. 10. 16.

3. Those very Corinthians to whom the Apostle writes in the place aforementioned, and gives a Command to shew forth the Lord's death in this Sacrament, till he came, had already received the Spirit of God, as we read, 1 Cor. 2. 12. Now we have received, not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given us of God: and to this purpose he adds, 1 Cor. 6. 11. Such were some of you, but ye are Washed, but ye are Sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. These Men then had received the Spirit of God, and therefore, when the Apostle, writing to them, chap. 11. Saith, that they should shew forth the Lords death, till he come, most certainly he cannot mean, till he came to you in the Spirit, for they had received this Spirit already, and he was already come to them in the Spirit; and what sense would it have been, to say, Ye that have received the Spirit of Christ, must shew forth his death, till he come to you in the Spirit, just as good sense, as if a Man should say, Ye that are in London, must do such a thing till you come to London; so that, if this were the sense, the Apostle must have contradicted himself, or spoken that which no body knew what to make of. It fol∣lows therefore, that since by his coming in Scripture is frequently meant, his coming to Judge the World, as Rev. 22. 20. 1 Cor. 4. 5. Luc. 18. 8. That here it hath the same sense, because without it, the words will not bear a reasonable construction.

4. The design of the Apostle in this 11th. Chapter, is, to rectify several mistakes, and errors, and abuses, that were crept in among the Corinthians, in their admini∣stration and eating of the Lord's Supper, and this is in∣timated v. 17, 18. So that his intent, in writing to them,

must be, to inform them, how they were to behave themselves in the use of this Ordinance, what exorbitan∣cies they were to abandon, what evil customs they were to retrench, what vulgar errors they were to beware of, and consequently, his intent could not be, to abo∣lish this Sacrament, or to teach them to use it no long∣er, than Christ should come to them in the Spirit. He that gives a Man directions about a good work, in what manner he is to perform it, what he is to take heed of in the practice of it, what Rocks and Stumbling-blocks he is to shun, doth not perswade him to leave the good work undone, or to neglect it, but chalks out to him only the way he may walk in with safety, doth still allow the work to be of Eternal Obligation, only that it may be acceptable to God, bids him beware of the Shelves and Sands, he may run upon in the prosecution of it; and though, in reformation of abuses, the thing it self, which gave occasion to the abuse, is very often cancell'd and taken away, yet that Rule holds only in things in∣different. In Duties and things Commanded, such as the Sacrament of the Lord's Supper is, this could not be practised, for if Ten thousand abuses were commit∣ted about Prayer, yet Prayer would still be a Duty; and therefore the Apostle, reforming the errors of the Co∣rint••ians in the administration of this Sacrament, can∣not be supposed to abrogate the Sacrament it self, for as he saith, v. 20. He had received it of the Lord; i. e. by way of a commanded Duty, which therefore could not be abolished.

5. Let us admit of this odd expression of Christ's coming to them in the Spirit, if a Man have received the Spirit of Christ, that's so far from being a sufficient reason to justifie his staying away from this Sacrament, that it is a powerful motive to come to it; not only because he, that hath the Spirit of Christ, will be sure to do what Christ Commands him, but because the Spirit of Christ must be cherished, preserved, kept warm, and made much of, which is not to be done, but by frequent con∣templation

of God's Love and Charity, and compassion to, our immortal Souls, whereof this Sacrament doth not only put us in mind, but gives us a faithful representa∣tion. The Spirit of God, within us, must be preserv'd by the use of such means, God hath appointed; and since this Sacrament is one of these means, he that neg∣lects it, cannot promise himself a long continuance of that Spirit in his Soul; and what if Men, that have fre∣quented this Ordinance, have found no good by it, for that must be their own fault, and because they come to it like Swine, no wonder if they come away from it in no better condition.

6. Though it is readily granted, that true Believers, in their first conversion, receive the Spirit of Christ, yet that puts no stop to their receiving larger and greater influences of it, by the use of this Sacrament: As Grace is begun in their first conversion, so it is increased by a conscientious use of this Ordinance. The coming to it doth not abate the power of this Spirit, but advances it. This Ordinance being a Spiritual Ordinance, the Spirit of Christ is the more likely to exert its virtue in a sin∣cere Believer, that frequents it: The Cross of Christ, which is Foolishness to the Greek, is Wisdom to the Spiritual Man, and the more he looks upon it with suita∣ble Devotion, the greater courage and strength he will receive from it, to fight the Battels of the Lord. The Spirit of Christ that works in a true Believer, works by rational Arguments, by Arguments that are most apt to prevail with rational Men; and since nothing can be a more effectual Argument, than the Love of Christ, ma∣nifested on the Cross, and particularly in the Sacrament of the Cross, it must follow, that the first operations of Christ's Spirit in the Soul, are no hindrance to his far∣ther operations in this Holy Sacrament.

7. It's true, in this Sacrament, external Symbols and Elements are made use of, but that's not at all improper, or inconsistent with a Gospel state; nor do these Sym∣bols

hinder any Man from worshipping God in Spirit and in Truth, but rather promote it. If under the Gospel, Men may make no use of external tokens, to put them in mind of Spiritual things, the Apostle was out in his Divinity, when he tells us, That the invisible things of God are clearly seen, being understood by the things which are made, even his eternal Power and Godhead, Rom. 1. 20. Christ indeed abolished the burthensome Symbols of the Ceremonial Law, but did no where tell us, that he would leave no Symbols at all in his Church to remember him by: And though we grant, what the Apostle saith, Col. 2. 20. 21. Wherefore, if ye be dead with Christ from the Rudiments of the World, why, as though living in the World, are ye subject to Ordinances, touch not, taste not, handle not? Yet it plainly appears from his discourse, that he repre∣hended no other but Judaizing Christians, who having embraced the Christian Religion, were still observant of the Ancient Ceremonies, which Moses, while the Church was in its Minority, had given to the Jewish People; such as were distinctions of Meats and Drinks, touching dead Bodies, or any thing that was defiled with Leprosie, touching any thing unclean, whether Man or Beast, &c. whereof a large account is given in Levit. 7. 21. So that this Saying doth not reverse the Symbols, used in the Holy Sacrament, they being of another na∣ture, and instituted upon a different design, and so far from evacuating a Spiritual Worship, that those become most Spiritual persons, that frequently exercise them∣selves in a devout use of it; and therefore what arro∣gance must it be, for Men to think themselves wiser than Christ himself; and when he, whose Wisdom cannot by searching be found out, hath given us these Symbols, and by them thought fit to help our infirmities, to fancy, that Christ did more than he need to have done, as if he understood not our Natures better than we? Those that look upon those Symbols, as Crutches for weaker Christians to lean upon, and such, as they themselves have no need of, had need examine and search their Hearts better, than hitherto they have done, lest they

be unable, when the time comes, to stand before the Son of Man.

II. Why this Sacrament is to last in the Christian Church to the end of the World, or till Christ come to Judgment, may easily be guess'd at; for,

1. The means of Grace are the same and unaltera∣ble to the end of the World; and whatever things bore the name of ordinary means of Grace, in the Apostles days, still bear that Name, and shall bear it, till Hea∣ven and Earth do perish; for God intended but one Gospel to the Christian World, even that Gospel which we have, and, after it, we are to expect no other: This is to serve the Church, while it is a Church, and as the Church is to last to the consummation of all things, so this Gospel is to last, for which reason it is expresly call'd, The Eternal Gospel, Rev. 14. 6. And the Apostle is very peremptory in his Assertion; Though we, or an Angel from Heaven, should Preach any other Gospel, mean∣ing either now, or hereafter, than what we have Preach∣ed to you, let him be accursed, Gal. 1. 8. And if the Gos∣be to last to the end of the World, this Ordinance of the Lord's Supper, in the Church, must needs last as long, for this is part of the Gospel, as much as Prayer, Preaching, or any other message delivered in that Book. That which is most properly called the Gospel, or Glad∣tidings, is the mistery of God's reconciling the World to himself in Christ Jesus, and this is in an eminent man∣ner express'd in this Sacrament, so that this Sacament is the principal part of the Gospel, the chief subject it treats of, the principal thing it aims at, the very foun∣dation of the whole, For other Foundation can no man lay, than that is laid, which is Christ, saith St. Paul, 1 Cor. 3. 12. Nay, he determined with himself, not to know any thing, save Jesus Christ, and him Crucified; which is the very purport and scope of this Ordinance; and if the Gospel be a thing perpetual and eternal, the prin∣cipal part of it, without all peradventure, must be so.

2. The comforts of Christian Souls are to last, while Christians live in the World, and that, by virtue of Christ's Pontificial Prayer, Joh. 17. 20. 21. Neither Pray I for these alone; but for them also, which shall believe on me through their word, i. e. to the end of the World; that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, than which, there cannot be greater comforts; and if such are to last to the Worlds end, the Sacrament of the Lord's Supper must needs be of the same perpetuity, for from hence flow the greatest comforts of true Believers, this assuring us, that as the material Bread, by eating, is united to ou•• Bodies, so is Christ united to our Souls, or our Souls united to him, as Members to their Head; and to be one with Christ, it such a Treasury of Comforts, that there is no affliction, no condition so mean, or so calamitous, but may receive ease and content from this Consideration; for if I am one with Christ, my Blessed Redeemer, will be concern'd for me, will take care of me, will be with me in the Tryals that fall to my share, will support me under Temptations; assist me with his Grace, relieve me by his Presence, subdue Satan under my Feet shortly, will furnish me with Arguments to re∣sist, will not leave me when I dye, but convey and con∣duct my Soul, where her Head is, that it may be for ever with her Lord, and will make me partaker of the same Glories too, which himself is possest of. By this Sacrament we become one with Christ Jesus, and this comfort being to attend sincere Christians, while Chri∣stians are in the World, the means, whereby that Uni∣on is made, must necessarily last as long as Christianity lasts, i. e. to the Day of Judgment.

3. Lo, I am with you, saith Christ to his Disciples, who were Representatives of all future Christian Con∣gregations, that should maintain the purity of his Do∣ctrine and Morals, to the end of the World, Matth. 28 20. This is not to be understood of his Bodily Presence or

Human Nature, for that was to be Translated into his Father's Kingdom, and with respect to that, he had told his Followers before, that they should not have him always with them, Matth. 26. 11. And as to his Divine Nature, though the words may be referr'd to that, yet it is to be noted, that he spoke these words, as one, who had all Power given him in Heaven and in Earth, v. 18. and therefore as Mediator, or the promised Messiah of the World; and if he spake these words, as Mediator or Head of the Church, it must follow, that he meant them of his being with them, and their Followers to the World's end, by his Spirit and virtue, and influence in their observing all things, whatsoever he Commanded them, as the words immediately preceding do evince; for he doth not tye his special Presence to a bare function of Men, as the Romanists falsly infer, but to Obedience; and as Baptism was one of the things he commanded them to use and observe, in the Verse before, so the Lord's Supper and Celebration of it was another; so that if Christ's Presence be necessary to the Worlds end, and that Presence be tied to Obedience, and this Sa∣crament be one of the things he hath commanded, and in which he must be obey'd, in order to his Gracious Presence, this Ordinance also must be necessary, and must needs be kept up to the end of the World.

4 Christ's Church is to last to the World's end, for it is for his Church's sake, that the World stands so long as it doth, as the World was created upon that ac∣count, because God meant to gather a Church out of the World, out of the foreseen corrupt Mass of Man∣kind; so it is preserved upon that account, even that the number of those, that shall be saved, may be com∣pleated; which great Truth, is, I believe, aim'd at by the Apostle, Col. 1. 15, 16, 17, 18. and to this end, this Church is said to be so durable and so firm, that the Gates of Hell shall not be able to prevail against it, Matth. 16. 18. The Devil, we may be confident, will endeavour to b••tter it to to the very last moment of the World's du∣ration;

and if, with all his stratagems, and continued and lasting assaults, he shall not be able to conquer or to destroy it▪ it must stand and last as long as those as∣saults do last. The Apostle therefore makes mention of sincere Christians, that will be alive at Christ's coming to Judgment, 1 Thess. 4. 17. And consequently, the Church will last till then; and if the Church is to last to the Worlds end, the Marks of that Church must last as long. It's true, Holiness of life is one Mark, but that's not all the Marks the Christ's Church must have. The Sacraments are Marks too, and Marks whereby it may be better known, than by Holiness; not but that Holiness is the principal Ornament of the Church; but as those that are to joyn themselves unto the Church, are generally more inquisitive after the Constitutions and Ordinances of it, and the means whereby that Ho∣liness is effected, than after any thing else, so this Sa∣crament being part of those means, and therefore one of the necessary Marks, it must last to the end of the World, as much as the Church it self, and as long as there is any probability of Mens joyning themselves to the Church; and by this means Holiness of Life is sig∣nally promoted, as experience sufficiently witnesses. As Christians in general, so the Church of Christ, or the respective Societies of Christians professing Christ's Do∣ctrine, and imitation of his life, are compared to a City set on a Hill, and which cannot be hid, Mat. 5. 14. Not that Christ's Church must always appear outwardly Magnificent and Glorious, thereby to attract the Eyes of Spectators, no, but that the purity of Doctrine and sound Preaching of the Word, and the due administra∣tion of the Holy Sacraments, together with innocence of Life, must make it visible, and this, it may be, under the greatest persecution, and when a severe Tempest falls upon her; by these Marks she may still be known; and if these are her Marks, these Marks must last as long as the Church it self.

III. The term therefore, to which this Holy Sacra∣ment is to last, even Chrst's coming to Judgment, may very justly be taken into consideration in receiving of the Blessed Eucharist, I hinted so much, Ch. 1. Fa. 9. But must upon this occasion enlarge upon it: For

1. This consideration will help to encourage us to Patience under reproaches, Injuries, and Mens unrigh∣teous dealing with us. It serves to quiet the Soul, to think that Christ knows my Sufferings, aud the Injuries that are done me, and sees my Integrity and Innocence, and will clear me in the last day before the whole World; What need I resent such an affront, when the Son of God takes notice of it, and if I am patient under it, will, in that great day, plead my Cause, set the Sin∣ners Transgression, if he repents not, before his Eyes, and confound him; not that I am to wish that confusion of the offender; but my consideration, that Christ will actually do it, may promote my contentedness un∣der that affliction; What need I revile my Persecutors, when he, for whose sake, I endure that persecution, will sufficiently vindicate me in that day, for it is a righteous thing with God, to recompense Tribulation, to those that trou∣ble you, saith St. Paul, 2. Thes. 1. 6, 7, 8. This Judge will at last discover, how Men were mistaken in us, how un∣just there Censures were, what sinister Constructions they put upon our Actions, how malicious their Slan∣ders were, how unjust the Punishments they inflicted on us, how inhuman, how contrary to Charity, all their ill Lauguage was; He shall bring forth our Righteousness as the Light; and our Judgment as the Noon-day, Psal, 37. 6. and this consideration must needs be very effectu∣al to promote Patience.

2. This Consideration will help to increase our con∣fidence, and arm us against distrust and diffidence, for if the powers of darkness would fright us from laying hold on Christ's Merits, because he will be a very se∣vere

Judge in the last day, the timerous Christian may answer thus. True, he will be my Judge, but he hath promised to be a Father too, to those that fear him: He'll be my Judge Indeed, but he is a Judge of my Flesh and of my Bone, and who will have regard to my in∣firmities: He'll be my Judge, but he is my Head withal, who will be tender of his Members: He'll be my Judge, but he is a merciful High Priest withal, who will be my Advocate, and answer the Objections I cannot con∣fute. I will cling to his Precepts, I will not wickedly depart form him, I will express my Love to him in Ho∣ly Obedience, I will dread his Judgments, and make his Mercy a motive to Purification. I will not give place to the Devil, I will fight against his Temptations, I will stand upon my watch, I will not lie asleep in the Bed of Sin, I will get up if I chance to fall, I will rise again when I am overtaken in a fault, I will accuse my self and beg his pardon, I will endeavour to walk wor∣thy of the Vocation, wherewith I am called, with all lowliness and meekness and long-suffering, I will not take part against him with his Enemies. This is the work I have resolved upon, according to this Rule I will walk, and such a Soul, I know, this Gracious Judge will not cast away nor condemn; what inadvertencies I may run into, I will not justifie, but strive against them, and I doubt not, but his Cross will cover them, while my Heart is sincere, and my Soul is ever toward him. This Judge will absolve me, he will deal favou∣rably with me, as with a person whom he hath redeem∣ed. I will look upon the Promises and apply them. He hath promised, that he will not take away his kindness utterly, from such as love him; while I live, I will love him, and I question not, but as severe as he is to the ob∣stinate and untractable, he will visit me with everlasting kindness.

The Preceding Considerations improved. and reduced to Practise.

I. O Let us admire the Goodness of God, and his marvellous care of our everlasting welfare! He sees, how slippery our Natures are, how fickle, how mutable, how changeable, how apt to turn from the Holy Commandment delivered to them, and therefore he ties us in Bonds, in Covenants, and in Sacraments of of Virtue, whereof the Lord's Supper is the strongest, the greatest and most Sacred, and therefore the best defensative and guard against the encroachments of Temptations; insomuch, that he, who can break through this Mound, and will not be kept in by Ar∣guments drawn from the Death of Christ, but, in de∣spight of the Blood of the Covenant, he hath drunk and sealed his Promise with, will plunge himself into known sins; that Man's case is desperate, that Man is truly resolved to be miserable, and will die, though the Lord Jesus call to him from the Cross, Live, in thy Blood, live: He that can Swear, and Vow to God, in this Sacrament, vow upon the Body and Blood of Christ, that he'll be Drunk no more, and Swear no more, and Lye and Cheat no more, and yet forgets the Oath of God, that is upon his Soul, and dares fall to his old Sins again; that Man's last Estate is worse than the first, and he slights him, by whom he must be saved, despises him, who alone can make him happy, refuses that Blood, which alone can cleanse him, undervalues the only Champion, that can secure him against the Rage of the roaring Lion, loses and rejects the Prop, which alone can support him against the wrath of an offend∣ed God, and affronts that Friend, which alone can help and comfort him in the day of Vengeance.

II. This Sacrament being a standing Ordinance, and a notable means of Grace, as much as Prayer and hear∣ing the Word of God, it must necessarily follow, that Men, who look for Grace and Salvation, must make as great Conscience of this, as of any other; and if they account it a Sin, to neglect Prayer and hearing the Word, they must look upon it as sinful too, to neglect this Ordinance. If this be a means of Salvation, as well as the rest, he that hopes to be saved, must seriously make use of this means, else he can have but little hopes of arriving to the end without the means. Surely, this Sacrament is a means, whereby you and I must come to love the Lord Jesus Christ, a Duty of that consequence, that he that love him not in sincerity, lies under a se∣vere threatning, and is liable to a dreadful Curse, 1 Cor. 16. 22. But how shall we ever love him to any purpose, except we use the means, whereby that Love must be raised and kindled in our Breast? Doth any Man hope to thrive in the World, that will not bestir himself, be∣come active in his profession, and apply himself to La∣bour? Does any Man hope ot arrive to Learning and Scholarship, without Books or Reading? Does any Person hope to keep himself warm in Winter, that puts on no Cloaths? Or, was ever any so foolish, as to hope to come to his Journies end, if he sits still in a Tavern or Alehouse by the way? If this Sacrament be a means of obtaining Happiness, will that Happiness fall to our share, without using the proper means? If thou refusest to come to this Ordinance, how can God be kind to thee, how can he visit thee with the Favour he bears to his own People? How can he wash thee with the Blood of the Lamb? How can he make thee Blessed, and a compa∣nion of Seraphim, and give thee a right to the Treasury of Christ's merits, when thou neglectest the means, where∣by these Mercies must be consigned and applied to thy Soul? And therefore,

III. How wretched, how sad, must be the case of that Soul, which neglects to shew forth the Lord's Death, in this Ordinance, when the Lord shall come to Judg∣ment? When the Son of God shall appear in all his Glo∣ry, and the Sinner, who neglected this Holy Sacrament, shall be brought before him, it will not be an ordinary fright, the wretch will be in; especially, when the King of Glory shall accost and ask him, How canst thou hope to share in my Glory, that didst not think my Death worth remembring, in the Congregation of my Saints? How canst thou hope to participate of my Hap∣piness, that wouldst not weep at my bitter Passion? How canst thou hope to be advanced to my Throne, who wast ashamed to look upon me hanging on the Cross? How canst thou hope to enter into thy Ma∣ster's Joy, that would'st not, by lively representations of my suffering in the Sacrament, I ordained, be melted in Tears? How canst thou hope for a seat in the Eter∣nal Mansions, where no defiled thing must enter, that wouldst not cleanse thy self from filthiness? Or how couldst thou hope to be cleansed, that wouldst not make use of my Blood to wash thy self? Here none can be hap∣py, that were not Holy upon Earth, and how couldst thou expect to be Holy, that didst neglect the means which was intended to enrich thy Soul with Holiness? Such an Address of such a Majestick Person, and to an offender too, that knows, and cannot but know, that all this is true, must necessarily strike the Malefa∣ctor dumb, fill him with horror, and make him cry out, though too late, O that my Head were Water, &c. Expo∣stulations of displeased Princes with their Servants, that have acted contrary to their Will, in things of far less moment, have cast them into Grief and Swoons, and fatal diseases, and we must needs conclude, that in the case we speak of, as the Person offended is greater than the most puissant Prince in the World; and the neglect greater, than if a Man had neglected to provide for the

security of a Temporal Kingdom, so the Expostulati∣ons will be more terrible, and the Sinner's Heart, to whom they shall be spoken, in far greater consternati∣on.

IV. This shews with what temper and disposition we ought to come to this Holy Table, even with the same temper we would, or desire to be in, if, within a few hours, we were sure to be summoned to Judgment: Were any of you to appear to Morrow Morning before the Bar of God, and had you all imaginable assurance of it, that, by such a time, you must certainly attend there, would you lie or swear, or dissemble, or break out into a passion, or pray carelesly, or be backward to do good, or be averse from Holy thoughts and discourses, &c. I trow, not; and as you would not appear before the Judge with an unmortified temper of Mind, so neither can it be adviseable to appear before him at this Table, with such a disposition. As the appearing before his Judgment Seat, would make you call your most serious Thoughts together, and make you loath the charms, the inticements, and the alluring temptations and suggestions of the Flesh, and of the World; so your appearing at this Table requires the same inclinations; for, as in the day of Judgment, the King will come forth and behold the persons cited into that Court, to see, whether they are qualified for Heaven and Happiness, so in this Feast, he comes to look upon the Guests, and to see who comes with a worldly and carnal disposition, and takes as much notice of the frame and temper of your Hearts, as he will do in the last day. Here thy great Master comes, and takes a view of thy Thoughts, Words, Desires, Af∣fections and Actions, whether they proceed from a prin∣ciple of Love and Submission. Happy the Soul that sits down at this Table with a sense of her duty, and the great∣ness and goodness of the Master of the Feast; for such a Soul anticipates her future bliss, and feels, in some measure, the sweetness and comfort of the joyful Absolution, which

shall be pronounced upon her with greater solemnity in the last day, even this, Come ye blessed of my Father, receive the Kingdom, &c.

The PRAYER.

O Thou Eternal Wisdom, who alone knowest what is best for me, who hast established this Ordinance in thy Church, and ordained it as a means, whereby thy loving Mem∣bers may come, in the unity of the Faith, unto a perfect Man. It shall be established for ever, as the Moon, and as a faith∣ful witness in Heaven: Give me, O give me, perseverance in the use of it, O Jesu! Thou art the promised Seed, the pro∣mised Messiah, the promised desire of all Nations! Thou art the fruitful Vine, and by the precious Liquor that drops from thee, innumerable Souls are cherished and refreshed! Thy Sa∣cred Name is as Ointment poured out! I smell the rich com∣position. My Soul doth gather strength, and life from that perfume. I am the wounded Man that's fallen among Thieves. O let thy Blood heal me of my Plagues! Thou hast been lifted up to the Cross, that the Enemy of Mankind might be tro∣den down. O let me participate of the Virtue of that exal∣tation, that I may trample upon his Temptations. Thou hast been lifted up to draw me after Thee, and to withdraw my Heart from worldly Desires and Affections. O lift me up from the Earth, that I may relish the comfort of thy Exal∣tation. Thou wast lifted up, that thou mightest be beheld by all. O let me look upon Thee, whom I have pierced by my Sins, that I may mourn for them bitterly. Thy Holy Arms were stretched out, that thou mightest embrace all that come unto Thee. I come, Lord! Take me into thy Arms and love me! O let thy Cross be my security against all my Enemies! Let thy Wounds be my refuge in the hour of Temptation! Let that innocent Blood, that dropt from thy Hands and Feet, and

Side, wash away the spots and stains of my abominable Acti∣ons. Henceforward my Hands and my Heart shall be lifted up in Prayer and Praise, and Love, and Devotion. O di∣rect me, and give me grace to obey thy Directions, and leave me not till I am past all danger; O see me safe through the wilderness of this World, that I may for ever Admire and Adore Thee in thy Everlasting Kingdom. Amen.