A Worthy Communicant, Treatise · Chapter 6
Chap. 6. Of the neceſsity of Repentance in him that will be a prepared Communicant.
CHAP. 6 WE are come now to the third thing required in Habituall preparation to the Sacrament, and that is Repentance. He that will come to the Sacrament after the due Order, muſt come with repentance, muſt be a man that hath repented of his ſinnes. It is with the Sacrament of the Supper as with the Sacrament of Baptiſme, when adminiſtred to men of yeeres: the Sacrament of Baptiſme may not be received of men of yeeres without ſolemne repentance, Mat. 3. Iohn did baptiſe the people that came unto him, but he firſt preaches repentance to them, Verſ. 2. and they profeſſe repentance unto him before they be baptiſed, Verſ. 6. They were baptiſed of him confeſsing their ſins. And ſo Acts 2. 38. Repent and be baptiſed: firſt repent, and then come to the Sacrament of Baptiſme. It is ſo alſo with the Sacrament of the Lords Supper, repent and receive the Lords Supper: firſt repent, and then come to the Lords Supper. And therefore 1 Cor. 11. 31. he wiſhes us to judge our ſelves before we come to the Sacrament, which is a ſpeciall worke of repentance. In the Sacrament wee draw nigh to God, and we deſire to have the Lord draw nigh to us. If therefore we would draw neere to God, or have him draw neere to us, we muſt come after the due Order. If we draw neere to God, and do it diſorderly, he will not draw neere to us, nor have any fellowſhip with us. Now what is Gods Order, and the due Order wherein he would have us draw neere unto him, we finde Iames 4. 8, 9. 10. Draw nigh to God, and hee will draw nigh to you. But after what Order muſt we draw nigh to him? Cleanſe your hands ye ſinners, and purifie CHAP. 5 your hearts you double minded, be afflicted, and mourne, and weepe, &c. Humble your ſelves in the ſight of the Lord. This is the Order after which wee muſt draw neere to God, namely, prepared and fitted for fellowſhip with him by unfained repentance.
Hezekiah proclaimed a ſolemne Paſſeover to be kept at Ieruſalem; and the Order after which they kept it, is worth the obſerving, and is for our imitation before we come to the Sacrament. Firſt the Prieſts they cleanſe the Temple, and brought out all the uncleanneſſe that they found in the Temple of the Lord, into the court of the Houſe of the Lord: and the Levites tooke it to carry it out abroad into the brooke Kidron, 2 Chron. 29. 16. And as the Prieſts and Levites doe their parts in purging uncleanneſſe out of the Temple, ſo the people doe theirs in purging the Citie, They ariſe, and take away the Altars that were in Ieruſalem, and all the Altars for incenſe tooke they away and caſt them into the brooke Kidron 2 Chron. 30. 14. And marke what followes, Verſ. 15. Then they killed the Paſſeover, namely, when all uncleanneſſe was fetcht out of the Temple, and all the Altars knockt downe in the Citie, and were thrown into the brooke Kidron, as it were into the Towne-ditch, Then they killed the Paſſeover. Firſt, there was a purging, a cleanſing out of filthineſſe: firſt, al the baggage and uncleane ſtuffe throwne into Kidron, and then a killing of the Paſſeover. This muſt bee our Order in comming to the Sacrament: firſt, purge our hearts and lives of al manner of uncleanneſſe that may be found in them, by repentance, and by repentance throw it all into the brooke Kidron, and then come to the Sacrament, then receive the Lords Supper. So muſt men come to the Lords Table, as the Prieſts came to the ſervices of the Tabernacle. When the Prieſts came to performe holy ſervices in the Tabernacle, ſee in what Order they muſt come, Exod. 30. 18, 21. They muſt waſh their hands CHAP. 6 and their feet at the brazen laver when they went into the Tabernacle, or when to the Altar to minister there. The equity of it reached farther than to the Prieſts. David was no Prieſt, yet Pſal. 26. I will waſh mine hands in innocency, ſo will I compaſſe thine Altar. He alludes to the ceremony of the Prieſts waſhing at the brazen Laver, before they miniſtred at the Altar; to let us ſee, that though this ceremony belonged onelyonly to the Prieſts, yet the morality belongs to all, and that there is a waſhing that concernes all before they meddle with holy ſervices, and ſo with the Sacrament. As the Prieſts were to waſh themſelves, ſo ſome parts of the Sacrifices alſo were to be waſht, Levit. 1. 9. But the inwards and his legs he ſhall waſh in water. The ſame Order muſt be obſerved in comming to the Sacrament: every ſinner is an uncleane perſon, and uncleane ones muſt be waſhed before they offer to have fellowſhip with the GOD of Purity. There is a double waſhing with which wee muſt bee waſhed before we can come in due Order. Firſt the waſhing of our ſelves in Chriſts bloud by faith. And ſecondly the waſhing of our ſelves by repentance. He that will come in due Order, muſt waſh by repentance as well as by faith: yea, he muſt waſh both his inwards and his feet. His inwards muſt be waſht, Ier. 14. 4. Waſh thine heart, O Ieruſalem, how long ſhall thy wicked thoughts lodge within thee? All inward and ſecret luſts muſt be waſht out by repentance. And the feet muſt bee waſht alſo. Iohn 13. 10. As we walke in our daily wayes; we gather a great deale of ſoile, and this ſame ſoile of our outward actions, muſt alſo bee waſht away by repentance. Why muſt the inwards and the feet or legs of the Sacrifices be waſht, above all the reſt? The reaſon is given, becauſe the inwards or intrailes, are the veſſels that containe the filth and excrements of the Beaſt; and therefore were they to be waſht. And the legs CHAP. 5 or feet to be waſht, becauſe they tread in the dirt, and mire, and ſo are more defiled then any other part of the body. And all this was to teach, that when wee draw neere to God, wee ſhould ſpecially waſh there where moſt filth is readieſt to bee contracted. Our inwards, our hearts and conſciences, what abundance of excrements and filth have they? what dunghils of filthy luſts lye in our hearts? our legs, our feet, how doe we defile them by walking and treading in foule wayes? Even he that is waſhed already, ſtill and daily needs to have his feet waſhed, Iohn 13. 10. Now then for us to come to the Lords Table, with ſuch inwards, with ſuch feet, is not to take heed to our feet, nor to come in due Order. It were diſorderly to ſit downe at a mans Table in ſo ſlovenly a faſhion, as with unwaſhen hands; therefore more diſorderly to ſit downe at the Lords Table with unwaſhen hearts. The Phariſees quarrelled with our Saviours Diſciples, Matth. 15. 2. Why (ſay they) doe thy Diſciples tranſgreſſe the tradition of the Elders? for they waſh not their hands when they eat bread. But to ſuch Communicants as come to the Lords Table without repentance, it may be ſaid upon better ground, Why doe ye tranſgreſſe the commandement of the Lord? For yee waſh not your hands, nor your hearts, when ye eat bread at the Lords Table.
Queſt. But what is that repentance wherewith a man muſt come? How muſt a man repent before he comes?
Anſ. This is indeed a thing worth the inquiring after, becauſe many that come to the Sacrament that yeeld to it that there muſt be a preparation before they come, yet fouly deceive themſelves in their repentance. Repentance it ſtands in a ſorrow for ſin, and an actuall renouncing and forſaking of ſin, ſo as to have no further communion with it. And here is that wherewith many gull themſelves, do mock God and their owne ſoules. CHAP. 6 Their conſciences tell them that their lives are ſo vile, that there muſt bee ſomewhat done before they come, and therefore there muſt bee at leaſt ſome ſorrow, or ſhew of ſorrow, at leaſt, before their receiving, and therfore haply they will hang down their heads, not for a day or two, that is ſomwhat too long to, but for an houre or two like a bulruſh, will confeſſe their ſinnes to God, and make a ſhift to be ſad and demure for a while: and all this is but to ſtop the mouth of conſcience. But yet all this repentance is not worth a bulruſh, becauſe there is no abdication, no forſaking and putting away thoſe ſins, but the duty once over and paſt, and the Sacrament a little forgotten, upon the next occaſion offered, they are as ready for their ſinnes as ever before. They do with their ſinnes when they come to the Sacrament, as Abraham with his ſervants when hee went to Sacrifice Iſaac, Gen. 22. 5. And Abraham ſaid to his young men, abide you here with the Aſſe, and I and the Lad will goe yonder and worſhip, and come againe to you. So ſay many in effect in this caſe to their ſins and their luſts: Stand you awhile aſide, I muſt goe to the Sacrament, and receive the communion, doe but ſtand by a while, and when the Sacrament is over, or at furtheſt as ſoon as the Sacrament-day Soror in Chriſto amabilis, rogo ut audias prudentiam Serpentis. Serpens enim cum coeperit ire ad bibendum, antequam veniat ad fontem, evomit omne venenum. Imitare & tu chariſsima hunc ſerpentem in hac parte, ut antequam venias ad fontem, id eſt, communionem corporis & ſanguinis Domini, evomas omne venenum, ſcilicet, odium, iram, malitiam, invidiam, malam voluntatem, & noxias cogitationes ex corde tuo. Bern. de modo benevivendi. c. 28.is over, I will come again to you. But this is meere mockery; in that repentance which muſt duly prepare a man for the Sacrament, there muſt be an utter departure from, and a forſaking of our evill wayes. Before we come to the Sacrament to eat, and drink there, we ſhould do as the Serpent is ſaid to doe, and in this caſe ſhould be wiſe as Serpents. The Serpent before he goes to drink at the Fountaine, firſt vomits up all his poyſon: ſo ſhould we before we come to eat and drinke at the Lords Table, vomit up and caſt out all the poiſon of our luſts, and ſo vomit them up, as never with the dog to returne to our CHAP. 5 vomit againe; caſt up, and caſt away all our poiſon, before we come to meddle with theſe holy Myſteries. We ſaw in that caſe before, how they did before the Paſſeover, 2 Chron. 30. 14, 15. Then they killed the Paſſeover; Then? when? When that was firſt done, in the 14. Verſ. They aroſe and tooke away the Altars, &c. and caſt them into the brooke Kidron. It had beene but a folly to have killed and have eaten the Paſſeover, thoſe abominations ſtanding and remaining; therefore they do not onelyonly profeſſe a ſorrow for thoſe abominations, as it is like enough they did profeſſe a ſorrow, but before they come to the Paſſeover, they take them away first, and make ſure worke with them, they caſt them into the brooke Kidron. So muſt our repentance bee before wee come to the Sacrament; not only a repentance that ſorrowes for ſin, and yet keepes ſin in the boſome ſtill; but ſuch a repentance that caſts them quite out, even into the brook Kidron. CHAP. 6 That is the right courſe which they tooke, Ezra. 6. 21, 22. Marke there who did eat the Paſſeover: not all, not every man that would, but only ſuch as had repented, and ſo had prepared themſelves for it. How did their repentance appeare? by their actuall ſeparation of their ſinnes from them, All ſuch as had ſeparated themſelves from the filthineſſe of the Heathen of the Land. It had beene an hainous and horrible thing for them to have come to the Paſſeover in the filthines of the Heathen. But they onelyonly that did ſeparate themſelves from that filthineſſe of the heathen did eat. Thus muſt it be alſo with a man that will eat at the Sacrament; it is not enough for him to confeſſe his ſinnes, to ſhed ſome teares and blubber for them, but he muſt ſeparate himſelfe from the filthineſſe of the heathen. What is ſwearing, whoring, drunkenneſſe, profanation of the Lords-day and other Holy-dayes but the filthineſſe of Heathens? What are theſe but heatheniſh filthineſſes? Therefore whoſoever is polluted with any ſuch filthineſſe, or the filthineſſe of any other ſin, muſt firſt ſeparate himſelfe from that filthineſſe before he come to the Lords Table. Let a man ſeparate himſelfe from his filthineſſe, and ſo let him eat of this bread, and drink of this cup. And the way to ſeparate our ſelves from our filthineſſe and ſins, it is by repentance. Sin ſeparates us from God, but repentance ſeparates ſinne from us, and ſo fits us for fellowſhip with GOD in his Ordinance.
And this is that thing which was typified in purging out of leaven before the Paſſeover, Exodus 12. 15. They are forbid to cat leavened bread: nay, that would not ſerve the turne, but Exod. 12. 19. There muſt be no leaven found in their Houſes. They muſt not onelyonly have no leaven in their mouthes, but there muſt be no leaven in their houſes, ſeaven dayes ſhall there no leaven bee found in your houſes: not onelyonly no leaven to be eaten, but no leaven to be ſeene, Exo. 3. 7. And there ſhall no leavened bread be ſeene with thee, neither ſhall there be leaven ſeene with thee in all thy quarters. No leaven in the mouth, in the houſe, in all their quarters. And the Iewes were exceeding preciſe in purging out leaven. We reade Iohn 19. 14. of the preparation of the Paſſeover, which was the day before the Paſſeover. Now on that day the father of the family, with other men lighted waxcandles, ſearched all corners to purge out all remnants and crums of leaven. And their Scribes taught, that a man was to ſearch after leaven in ſecret places and in corners, and to ſearch it out by the light of a candle out of all holes and corners. So that a Iew before the Paſſeover would not have left a crum of leaven in a crany, or blinde corner of his houſe. Leaven typified ſin and wickedneſſe, 1 Cor. 5. 8. And all this teaches us that exact care we ſhould have to purge out, and caſt out all our ſinnes before we come to the Sacrament. There was no Iewes houſe had ſo many darke holes, blinde corners, and crannies, as have our hearts, and therefore wee ſhould take the light, and candle of the Word, Pſal. 119. 105. Thy word is a light, a Lampe; And by the light of this candle ſearch and ranſcke the blinde corners and ſecret crannies of our hearts, and out with all the very crums of leaven. So that as the Apoſtle ſpeakes in that caſe, 1 Cor. 5. 7, 8. Purge out therefore the old leaven. Therefore let us keepe the feaſt, not with old leaven, &c. So let us doe in this caſe of comming to the Sacrament. This is to keepe our Paſſeover after the due Order. If we will eat of the Lambe, we muſt have no leaven: if Lambe no leaven, if leaven no Lambe: if Chriſt in the Sacrament, no ſins and luſts favoured; if ſins and luſts favoured, no Chriſt. There bee that expound that Text, Cant. 7. 2. of the two Sacraments, Thy navell is like a round goblet which wants not liquor, thy belly is like an heap of wheat, ſet about with Lilies. By the navell they underſtand the Sacrament of Baptiſme: the navell ſerves for the nouriſhment of the babe in the wombe, and baptiſme nouriſhes infants and new borne babes in the Churches wombe. By the belly like an heape of wheat, they underſtand the Sacrament of the Lords Supper, for the aboundance and ſtore of excellent ſpirituall nouriſhment therin: and marke with what this heape of wheat is ſet about, ſet about with Lilies, ſignifying Chriſtians of holy and godly life. To be ſure, ſuch they ſhould bee by repentance that come to this Sacrament, they ſhould be Lilies pure and white; Lilie-white, that are ſet about this heape of wheat. It is not after the due Order when ſtincking weeds, hemlock, nettles, and ſuch traſh are ſet about this heape of wheat, when ſcandalous and profane perſons, common ſwearers, cuſtomary drunkards, &c. thruſt in, and ſet themſelves downe at the Lords Table.
It is a caſe much to be lamented to ſee the deſperate boldneſſe of many in comming to the Sacrament; ſwearers, habituall drunkards, uncleane perſons, make no more bones of comming to the Table of the Lord, than of ſitting downe at their owne ordinary Tables: ſweare this day, receive the next, be drunke on the eve, and receive the Sacrament on the morrow. Herein dealing as the Harlot in that caſe, Prov. 30. 20. She eats and wipes her mouth, and ſaith, I have done no wickedneſſe, I am as honeſt a woman as the beſt of my neighbours. So theſe eate and drinke at the Sacrament, and wipe their mouthes, and who hath any thing to ſay to them, they hope they are as orderly faire Communicants as the beſt. That therefore men may bee awakened to bee more conſiderate, and may bee provoked to come prepared with repentance, let them a little thinke ſeriouſly on theſe following particulars.
Firſt, hee that comes to the Sacrament, and not after this order, prepared with Repentance, ſhall be ſure to meet wth no bleſſing, benefit, or comfort. There is a great deale of comfort and joy to bee had in the uſe of the Sacrament, provided a man ſo come to it as he ought, provided that a man come prepared with repentance. Marke that paſſage, Ezra. 6, 22. They kept the Feaſt of unleavened bread ſeven dayes with joy. What are civill Feaſts without joy? and what are holy Feaſts without joy? A Feaſt is made for laughter, and wine makes merry, Eccl. 10. 19. Little comfort in this Feaſt, and Wine in the Sacrament, unleſſe it make a mans heart merry and joyfull. Ioy is that which GOD promiſes to the right uſers of his Ordinances, Iſay 56. 7. I will make them joyfull in mine houſe of prayer. So God makes men joyfull in the houſe of preaching, and joyfull at the Table of his houſe. They kept the Feaſt with joy. How ſo? For, (ſayes the Text) the Lord had made them joyfull. But obſerve who they were whom God made joyfull at that Feaſt, and Paſſeover: namely, thoſe who had ſeparated themſelves from the filthineſſe of the heathen of the land. Such as come with true Repentance, God makes joyfull in the uſe of his Ordinance. A man may be bold to challenge impenitent perſons that come in their ſinnes, and to charge them with it, that they have no joy in their receiving: God joyes them not, makes them not welcome.
As in the Goſpell, ſo at the Sacrament God makes a Feaſt, ſuch a Feaſt as the Feaſt of the Goſpell is, Iſay 25. 6. A Feast of fat and ſweet things, a Feast of Wine, a Feast of things full of marrow. But who muſt eate of that Feaſt, who muſt be feaſted with that wine and marrow? How muſt they bee prepared that eat of this Feaſt? They muſt come in due Order that come to that Feaſt; and that due Order is to come with repentance: for marke what God ſubjoynes there, Verſ. 7. And I will deſtroy the face of the covering, & the veile that is ſpread, &c. So that they that will be partakers of that Feaſt, muſt firſt have the veile & the covering taken away; they that come veiled and covered come not after the due Order, and therfore ſhall not taſte of the ſweetes of this Feaſt. But what is that veile then that muſt be taken away, before they ſhall eat of that Feaſt? We may ſee what it is by that of the Apoſtle, 2 Cor. 3. 14, 15, 16. The veile is the hardneſſe of mens hearts, and that veile is taken away when men turne to the Lord. Repentance takes away that veile: when men are humbled for their ſinnes, and doe truly repent, then is the veile taken away. And when the veile is taken away, then are men prepared to come to that Feaſt of fat things. The Sacrament is a Feaſt of fat things alſo, and they that will come to this Feaſt in the Sacrament, muſt come with their hearts unveiled. It is a Feaſt of fat things, but they that will eat of this Feaſt of fat things, muſt not come with fat hearts. They that come with fat hearts will finde it a Feaſt of leane things; will finde neither ſweet nor comfort in the uſe of the Sacrament; Goe make the heart of this people fat, Iſay 6. that is, Goe make their hearts hard, and impenitent; Pſal. 119. 70. Their heart is fat as greaſſe; fat hearts ſhall not be feaſted with theſe ſweet things. A leane heart that mournes, that pines, that grieves for ſin, that heart ſhall eate of theſe fat things. Pſal. 22. 26. The poore ſhall eate, and ſhall bee ſatisfied. The man that is humbled and abaſed, he ſhall eat unto ſatisfaction: ſo that they onelyonly have benefit (taſte the ſweet and the marrow in this Feaſt, that come prepared with repentance. But let a man come without repentance and humiliation, and he receives no benefit at all at the Sacrament, but findes a leane and a drie Feaſt of it. It is in this caſe with a man, as it was with the Prodigall, when once he came to himſelfe, and was ſoundly humbled for his folly, and fals to confeſſion, Father I have ſinned against thee, and againſt heaven, then ſee what followeth, Luke 15. 22, 23. bring hither the fatted Calfe, let us eate and bee merry. Now that he repents, he is fed, and feaſted with fat things; the fat Calfe muſt be killed and prepared. But look upon him in his impenitency, whileſt he is in his ſinnes, and how fares hee then? alas, he then eats husks, feeds with the Swine, and his belly not filled neither: whileſt he was in a Swiniſh condition, he was fitter to feed at a Swines trough, than to feed at his Fathers Table; and then he is fed with nothing but with empty huskes. It is juſt ſo here. If men come to God and to his Table with confeſſion and contrition of ſpirit, with true and ſound repentance; then God ſayes, Come bring the fatted Calfe, make a Feaſt, give this repenting ſinner my Sons fleſh and bloud, his ſpirit; let him eat marrow, glut his heart with the comforts of my ſpirit, with the ſweetneſſe and goodneſſe of Chriſt. But when men come in their ſwiniſh and brutiſh luſts, come no better than Swine without repentance for their ſins, then GOD ſends them to the trough: What doe you a company of ſwiniſh adulterers, and drunkards, at my Table? get you to the trough; the trough is fitter for you than the Communion-Table. And though ſuch perſons in their impenitency will thruſt and crowd in to the Lords Table, yet they ſhall be fed but with husks. Impenitent perſons find their food in the iſſue no better: they receive but the huske of the Sacrament, bare Bread and Wine, the naked Elements, they never taſte a whit of the fatted Calfe, they eate not a whit of CHRISTS fleſh and bloud. God feeds Swine onelyonly with huskes, huskes are good enough for Hogges. And what are impenitent perſons better than Hogs to whom Pearles muſt not bee given. Obſerve how the Prodigals father ſpeakes to him after his rerepentance, Come bring the fatted Calfe, let us eate and bee merry. A man can never ſo eate at the Sacrament as to bee merry, till hee eat of the fat, Nehemiah 8. 10. Goe your way, eat the fat, and drinke the ſweet, neither bee yee ſorry, that is, be you merry and joyfull; eating the fat, and drinking the ſweet, cheeres and makes the heart merry. But when ſayes his father, let us eat and bee merry? Now after hee ſaw his Sonne to bee ſorry, when hee ſaw his ſoule humbled and afflicted with ſorrow for his ſinnes, he ſaw him truly penitent; Now let us eate and bee merry. It is to little purpoſe, to eate at the LORDS Table, unleſſe wee may ſo eate that wee may bee merry, that wee may bee cheered, refreſhed, rejoyced. Now hee that would eate and bee merry at the LORDS Table, Lords Table muſt weepe and be ſorry in his owne private Chamber, and Cloſſet. And when we have made our ſelves ſorry God will make us merry, when we have ſadded our ſoules by repentance, God will glad them with the comforts of his Spirit diſperſed to us in the Sacrament. And the greater our ſorrow is before we come, the greater will our mirth be when we be come.
But contrarily when we come to the Lords Table, and have not beene ſorry, have not beene humbled, have not repented, then may we come and eate, but we cannot eate, and be merry; we can have no comfort, no joy in our receiving, becauſe GOD feeds us in ſuch a caſe with nothing but huskes. Huskie food will never make the heart merry, and where repentance is wanting it makes the Sacrament proove to a man no better then an husky banquet.
Where repentance is wanting a man in receiving receives nothing but bare bread, and bare wine, neither is it any more with God then if a man did eate common bread, and drinke ordinary wine at his owne Table. It is in Sacraments as it was with ſacrifices. When men came to the ſacrifices, and offerings without repentance ſee how God eſteemed of them; Hoſ. 9. 4. For their bread for their ſoule ſhall not come into the houſe of the Lord. Zanch. in Locum.The bread for their ſoule, that is, the bread for their life, their daily bread for the ſuſtinance of their bodily life. He ſpeakes of that meate offering, Levit. 2. 5. That meate offering was appointed of God for a ſpirituall uſe, and yet it is called the bread for their life, or livelihood. Becauſe they uſing thoſe Ordinances without Repentance, though the meate offering were appointed for a ſpirituall uſe, God eſteemed no other then common meate, as their ordinary bodily bread they fed upon to ſuſteyne bodily life. In the ſame ſenſe it is that Iere. 7. 21. the Lord in a kinde of ſcorne calls their ſacrifices fleſh; Put your burnt offerings unto your ſacrifices, and eate fleſh. There wanted repentance in the offerers, and therefore God reckons them but as other ordinary fleſh in the Shambles. And being ſo, what had they more at their meate offerings then at their owne Tables? what at their ſacrifices more then might have beene had at the Shambles?
And no wonder, for God intends not his Ordinance to ſuch; God calls not, invites not ſuch, and he will not welcome thoſe whom he invites not. Conſider thoſe Canons which were for eating the Paſſeover. Exod. 12. 43, 44, 45. This is the Ordinance of the Paſſeover, there ſhall no ſtranger eate thereof. But every mans ſervant that is bought for money when thou haſt circumciſed him, then ſhall he eate thereof. A forreyner, and an hired ſervant ſhall not eate therof. Here be three Canons. Firſt no ſtranger muſt eate thereof. Suppoſe he had, yet ſurely ſhould he have had no Communion with God, God would have beene a ſtranger to him. Secondly no hired ſervant muſt eate thereof, ſuppoſe he had, certainly God would not have accepted his ſervice. Thirdly no uncircumciſed one muſt eate thereof. If an uncircumciſed perſon had eaten thereof could he have looked for a bleſſing? Now all theſe three Canons make againſt an impenitent ſinners comming to the Sacrament. For an impenitent ſinner is all theſe. He is a ſtranger to God, Pſal. 58. 3. The wicked are eſtranged from the wombe. And Pſal. 54. 3. David calls the Ziphims who were notwithſtanding of Iſrael, ſtrangers, for what ſo eſtranges a man from God as doth ſinne? He is an hyred ſervant, a ſervant to Satan, and his luſts, Iohn 8. 34. Whoſoever commiteth ſinne is the ſervant of ſinne, 2 Pet. 2. 18. They themſelves are ſervants to corruption, for of whom a man is overcome, of the ſame he is brought in bondage. And who will ſet his ſervant at his Table with him? The ſervant abides not in the houſe for ever, Iohn 8. 35. and therefore ſits not down at Table at any time. He is an uncircumciſed perſon, Iere. 4. 3, 4, Breake up the fallow ground, circumciſe your ſelves to the Lord, and take away the fore skine of your heart. What is the circumciſion of the heart, but the breaking up of the fallow ground, verſe 3. So that a repenting heart is a circumciſed heart, and contrarily an impenitent is an uncircumciſed heart, Acts 7. 51. Ye ſtifnecked, and uncircumciſed in heart. So that an impenitent perſon is an uncircumciſed perſon. And what wonder then that an impenitent perſon meets with no bleſſing at the Sacrament, when he comes to eate againſt the Canon, being a stranger, a ſervant, an uncircumciſed perſon?
The Iſraelites Manna was Sacramentall, and there is Manna in the Lords Supper, and in the uſe of the Sacrament the Lord gives that hidden Manna, Apoc. 2. 17. But it is to be obſerved that the Iſraelites did not eate Manna preſently ſo ſoone as they were out of Aegypt, but firſt of all Sicut populus Iſrael ante tranſitum maris nonpotuit manna comedere, ſic nemo valet ante baptiſmū corpus redemtoris accipere. Anſelm. in 1 Cor. 10. Nondum baptizati, vel eriam adhuc excommunicati, &c. arcebantur a communione. Centuriat. Magdeb. Cent. 10. cap. 6.they paſſed through the red Sea, and that paſſage was a Baptiſme. See therfore Saint Pauls order, 1 Cor. 10. 1, 2, 3. Our fathers all paſſed thorow the Sea, And were all baptiſed in the Sea, And did all eate the ſame ſpirituall meate. So that before they did eate that ſpirituall meate, they were firſt baptiſed in the red Sea. There muſt be a baptiſme before the Manna may be eaten. None ought to receive the Lords Supper till he be firſt baptiſed. It were utterly againſt Gods owne order to have a man receive the Communion before he be baptiſed. That very order teaches that there muſt be repentance before we come to the Lords Table. For baptiſme is the baptiſme of repentance, Luke 3. 3. Iohn came preaching the baptiſme of repentance. So that where no repentnace, there the Sacrament belongs not to men, and they can have no benefit by it, to whom it belongs not. As in that caſe Bethſheba ſpeakes, Pro. 31. 6, 7. Give ſtrong drinke to him that is ready to periſh, and wine to thoſe that be of heavy hearts, or bitter of ſoule, let him drinke, and forget his poverty, and remember his miſery no more. So it holds good here, God would not have this wine to be given to every man, it is not for profane, and impenitent ſinners to drinke this wine, but when men are by repentance in poverty of ſpirit, bitterneſſe of ſoule, heavie in heart, then the Lord would have this wine given them; and ſuch as come to drinke it with ſuch hearts, they ſhall have their hearts cheered, refreſhed and ſweetely comforted againſt the ſenſe of their poverty, and miſery. Repenting ſinners goe away with the ſweetneſſe, and comfort of the Sacrament. The Prophet ſpeakes of a cup of conſolation that was wont to be given to ſome, Iere. 16. 7. That cup of conſolation was not given to every one. But when any had buried ſome deere friend, and was in heavineſſe and ſorrow, mourning and in bitterneſſe as Zechariah ſpeakes, Zech. 12. Then their friends did invite them to their houſes, and give them a cup of conſolation. So that that cup of conſolation was for ſad, and ſorrowfull perſons only, only for mourners. The cup in the Sacrament is a cup of conſolation, but this cup is prepared for mourners for ſin, and when men receive it prepared with repentance, then it is indeed unto them a cup of conſolation. But no cup of conſolation at al to ſuch as in impenitency of ſpirit come to the Sacrament.
2 He that comes to the Sacrament, and not after this order prepared wth repentance, he not only meets with no bleſſing, but with a blow and a breach. And that in a double reſpect.
Firſt, Such an one ſhall not onelyonly not be the better, but farre the worſe for his receiving in his ſinnes, and impenitency. Some have a conceit that though they be ſuch ſinners as they are, yet the comming to the Sacrament will mende and heale them, and may doe them good. But ſuch are deceived, they ſhall be ſo farre from being the better, that they ſhall be worſe. That as our Saviour ſpeakes of a Phariſees Proſelyte, Mat. 23. 15. that when he was made, he was made twofold more the childe of hell then themſelves, ſo is it with impenitent receivers, by their receiving they make themſelves twofold more the children of hell, and the Divell then they were before, as having added both to the guilt of their impenitency the freſh guilt of the profanation of Gods Ordinance, and having doubled their hardneſſe, and increaſed their ſtrength to follow ſinne with the more greedineſſe.
Such an one meetes with an heavy curſe, a ſpirituall curſe upon his ſoule, ſo as the receiving of the Sacrament ſhall doe his ſoule miſchiefe. Sacraments worke according to that diſpoſition wherein they finde ſuch as receive them. Such as are the Receivers, ſo prove the Sacraments unto them. It is in this caſe as it was with the woman under Iealouſy, and ſuſpicion of uncleanneſſe, drinking the curſed waters, Numb. 5. 27, 28. And when he hath made her to drinke the water, then it ſhall come to paſſe that if ſhe be defiled, and have done treſpaſſe againſt her husband, that the water that cauſes the curſe ſhall enter into her, and become bitter, and her belly ſhall ſwell, and her thigh ſhall rot, and the woman ſhall be a curſe amongſt her people. And if the woman be not defiled, but be cleane, then ſhe ſhall be free, and ſhall conceive ſeede. Looke then as the woman was, ſuch was the worke of the water. If ſhe were cleane the water did her no hurt, nay it did her good, ſhe conceived ſeede, ſhe became fruitfull: but if ſhe were defiled, and uncleane it wrought with a miſchiefe, her belly did ſwell, her thigh did rot, & ſhe became a curſe. It is ſo in receiving the Sacramēt. As men Quicquid recipitur recipitur ad modum recipientis.are that receive it, ſo is the worke and efficacy of it, either for good or hurt, either for bane, or bleſſing. If a man be prepared with repentance, and ſo be cleane, then the Sacrament brings a bleſſing, it makes a man fruitfull. But if a man be defiled, and uncleane, Ideo nemo malo prodeſt, quia quicquid ad illum pervenit id pravo uſu corrumpitur. Quemadmodum ſtomachus morbo vi…iatus quoſcun que accepit cibos mutat, & omne alimentum in cauſam dolo…is trahit, ita animus caecus quicquid illi commiſſ… ris id onus ſuum et perniciem, et occaſionem miſeriae facit. Senec. de benef. lib. 5. c. 12.as every impenitent ſinner is, then it banes, and miſchiefes him, it proves as curſed water, it rots his ſoule, he proves a more rotten, and wretched ſinner then before. An unwholſome, and diſeaſed ſtomach what ever food it receives it alters, and rather nouriſhes the diſeaſe then the body, and turnes wholeſome nouriſhment to matter of griefe, and vexation. So an impenitent ſoule comming to Gods Ordinance in its ſins and defilement doth but turne the wholeſome nutriment of the Sacrament to the feeding of its diſeaſes, and the increaſing of its owne ſorrow and miſchiefe, as the water that made the cleane woman fruitfull made the uncleane woman ſwell and rot. God curſes the Sacrament to an impenitent defiled perſon, and ſo makes a ſad breach upon him in ſtead of a bleſſing.
Secondly, ſuch an one as comes in his impenitency ſhall meete with a breach in another kinde, with Gods heavy wrath falling upon him at the Sacrament. That ſame is a terrible Text, and worthy to be well thought upon by every man before he comes to the Sacrament, Lev. 7. 20, 21. But the ſoule that eats of the fleſh of the peace offerings that pertaine to the Lord having his uncleanneſſe upon him, even that ſoule ſhall be cut off from his people: Moreover the ſoule that ſhall touch any uncleane thing, as the uncleanneſſe of man, or any uncleane beaſt, or any abominable uncleane thing, and eate of the fleſh of the ſacrifice of peace-offerings, even that ſoule ſhall be cut off from his people. Their peace offerings were eucharisticall offerings. Now ſuppoſe a man had defiled himſelfe, and ſhould have come, and with that uncleanneſſe upon him have eaten of the fleſh of thoſe offerings, what had the iſſue beene? ſurely it had beene better for that man to have beene a bed, and aſleepe, for that ſoule ſhall be cut off from his people, that man ſhall be deſtroyed, deſtroyed by GODS hand, and from before his face, as Lev. 22. 3 That ſoule ſhall be cut off from my preſence. Nay marke yet further, ver. 21. That if a man did but touch any uncleane thing; uncleanneſſe of man, or beaſt, or any abominable uncleane thing, and then in that caſe after ſuch a touch, before he be clenſed ſhal offer to eate of the fleſh of the peace offering, he ſhould be cut off from his people. What? If no more uncleanneſſe upon him then came by a touch muſt he yet be cut off? Muſt he be cut off that eates but with a touch of uncleannes? What then will become of him that not touches but wallowes and tumbles in uncleanneſſe? In the uncleanneſſe of whordom, drunkennes? If he muſt be cut off that touches the uncleannes of a man, what will become of him that wallowes in the uncleanneſſe of the Divell? If he muſt be cut off that touches but the uncleanneſſe of a beaſt, then what will become of him that is an uncleane beaſt, an uncleane adulterer, an uncleane drunkard, or any other uncleane ſinner? See how our Saviour ſpeakes, Matth. 10. 12, 13. When you come into a houſe, ſalute it, And if the houſe be worthy; let your peace come upon it, but if it be not worthy, let your peace returne to you. If the Apoſtles came to an houſe that was worthy, then upon their ſalutation the bleſſing they prayed for came upon that houſe, but if an unworthy houſe, the bleſſing fell not upon it, but returned to them againe. So is it in the receit of the Sacrament. When it is received, if he bee worthy that receives it, then comes a bleſſing from GOD upon a man, but if the perſon be unworthy then comes neither bleſſing, nor peace. Now who is worthy? Iudge in your owne conſciences, are impenitent ſinners that live, and lye in their ſins? Are cuſtomary profaners of Gods Name? Are habituall drunkards? Are loathſome Adulterers, covetous earth-wormes, are theſe worthy? If theſe be worthy who then is unworthy? Either theſe, or none are unworthy. Therefore no peace, nor bleſſing can come upon them. Nay that is not all, not only no bleſſing, but a curſe ſhall come upon them. If he will ſhew himſelfe a worthy man ſaies Salomon of Adonijah, there ſhall not an hayre of him fall to the earth, 1 King. 1. 52. but when after he carried himſelfe unworthily, it coſt him his life. If men come worthily to the Sacrament, ſo prepared by repentance as they ought, they meete with no hurt, but with a great deale of good. But if wickedneſſe be found Mutet ergo vitam qui vult accipere vitam. Nam ſi non mutet vitam, ad judicium accipiet vitam, & magis ex ipſa corrumpitur quàm ſan…tur, magis occiditur, quàm vivificatur. Aug. Ser. de Temp. 1.in men, as Salomon there ſpeakes, and ſo men come unworthily, God will curſe them for ſo comming. He that eates, and drinkes unworthily, eates and drinkes his owne damnation. And who doth it unworthily, but he that doth it impenitently? And what can ſuch unworthy impenitent perſons expect but a breach with a witneſſe? The Iſraelites had a wondrous ſtrange minde to fleſh, Numb. 11. 4. They wept and ſaid, who ſhall give us fleſh to eat? And as great a minde have many to come to the Sacrament, but yet it fares no better with them at the Sacrament, than it did with Iſrael at their Quailes, Pſal. 78. 30, 31. Whilst the meat was yet in their mouthes, the wrath of God came upon them, and ſlew the fatteſt of them, and ſmote downe the choſen men of Iſrael.
And ſo whileſt many have the bread and wine in their mouthes, the wrath of God comes upon them. But why ſo? Becauſe it is with them at eating the Sacrament, as it was with Iſrael in another caſe, Verſe 30. They were not eſtranged from their lusts, but whileſt the meat was in their mouthes, the wrath of God, &c. So many come to the Sacrament, but are not eſtranged from their luſts, their whoring, drunkenneſſe, worldlineſſe, &c. but come in impenitency, without ſorrow, and reformation, and therefore whileſt the Sacramentall elements are in their mouthes, the wrath of God comes upon them; and ſo inſtead of eating Christ they eat wrath. And all becauſe they comming in their impenitency, provoke GOD to wrath. It may be thou feeleſt no wrath for the preſent, but yet wrath may be inflicted inſenſibly on thy ſoule. And though thou feele it not, yet thou mayeſt heape and treaſure up wrath againſt the day of wrath. A man that brings every day but a fagot or two to the ſtack, may in time make a great heap: every day a ſtick to the pile, may make ſuch a pile, as being fired at once, will make a dreadfull fire. Thou feeleſt no wrath for the preſent, but every Sacrament thou receiveſt, thou bringeſt a fagot to the heape, and makeſt ſuch an heape, as at laſt will make the fire ſo much the greater, & ſo much the hotter at the day of wrath. And then ſhalt thou feele that wrath which now thou heapeſt up. Thou greatenſt thine heape now, and the greater the heape, the greater the fire. Now the reaſons why God thus ſadly makes a breach upon impenitent ſinners are ſpecially two.
1 Becauſe every impenitent ſinner defiles the Lords Table, and the Sacrament. Holineſſe becomes thine houſe, O Lord, and ſo no leſſe, holineſſe becomes thy Table, O Lord. As God himſelfe is holy, ſo his word Sicut ſanctum Canes non ſanctificat, nec margaritae porcos nutriunt, ſed contra Canes coinquinant ſanctum, & porci margaritas, confringunt. Sic ſi hom inibus caninos, vel porcinos mores habentibus ſanctum dederis, nec ſanctum illos ſanctificat, ſed contra, ipſi ſanctum coinquinant. Chryſ. hom. 17. oper. imper.and Sacraments are holy, and therefore an horrible thing to polute and defile the Sacrament. Now every impenitent ſinner doth ſo. An impenitent ſinner is a filthy perſon, and he befilths every thing he meddles withall. He is an uncleane perſon. Now to the uncleane all things are unclean, holy things ſanctifie not them, but they pollute holy things: under the Law, an uncleane perſon defiled the Campe, Num. 5. 2, 3. Put out of the Campe whoſoever is defiled, that they defile not their Campes. He defiled every bed he lay on, and every thing hee ſate on, Levit. 15. 4. He defiled every man he toucht, Lev. 15. 7. His very Saddle he rode upon was uncleane, Lev. 15. 9. He defiled the Tabernacle of the Lord. Num. 19. 13. He defiled bread, potage, wine, oile, &c. Hag. 2. 13. Thus an uncleane ſinners pitch touches nothing which it defiles not. He defiles Word and Sacraments, the Lords Tabernacle and his Table. Is it any wonder then that comming to the Sacrament, he meets with a breach and a curſe? If any man defile the Temple of the Lord, him ſhall God deſtroy, 1 Cor. 3. 17. Put Table in ſtead of Temple, and it is as true; if any man defile the Table of the Lord, him ſhall God deſtroy, He that defiles the Tabernacle of the Lord, ſhall be cut off from Iſrael, Num. 19. 13. And whoſoever defiles the Table of the Lord as well as the Tabernacle of the Lord, ſhall God cut off from his people. Their ſinne was foule and hainous, Mal. 2. 12. that ſaid, the Table of the Lord was polluted; what is their ſin then that doe not ſay the Table of the Lord is polluted, but doe pollute and defile it? GOD ſorely complaines of it, that their common Tables in their houſes at which they did eat and drinke, and take their common repaſt, that they were defiled with drunkenneſſe and gluttony, Iſa. 28. 8. All Tables are full of vomit, and filthineſſe, ſo that there is no place cleane. An horrible thing to defile a mans owne Table with the vomit & filthineſſe of drunkenneſſe? what an horrible thing then to pollute Gods Table with ſuch filth? And what doth that man better, that when he hath defiled himſelfe with drunkenneſſe, and with the vomit and filth of it, yet before hee hath humbled himſelfe with ſorrow for it, and before he hath utterly forſaken and renounced it, doth preſume in that filthy caſe to come to Gods Table? How horrible a thing were it to defile the Lords Table with the vomit of drunkenneſſe, now let all that defile themſelves with drunkenneſſe bethinke themſelves, how they can before God free themſelves from it. And ſo all that live in other foule ſins, let them conſider how they can waſh their hands from the guilt of this ſin. Therefore when God ſees his Ordinance defiled by them, his wrath is kindled, and he ſmites them with a curſe. Incenſe from foule hands is an abomination, Iſa. 1. 13, 15. not only no ſweetneſſe in it, but a filthy Incenſi odor de immundorum manibus reputatus eſt profaetore, & i…am non gratiam praeſumptio meruit. Cyp. de caen. Dom.ſtench in it, yea, ſuch an offenſive ſavour from it, as provokes God to wrath. If a beaſt touch the Mountaine, it muſt be ſtoned or thrust through with a dart, Heb. 12. 20. If ſuch ſeverity againſt a Beaſt, how much more ſhall it be againſt a Man, that by his baſe and brutiſh luſts makes himſelfe a Beaſt, and yet will dare, not only to touch the Mountaine, but to goe up into the Mountaine? Any beaſt that had toucht the mountaine, muſt have died for it, though it had beene a clean beaſt, how much more if it had beene an uncleane beaſt? That man that by his baſe and brutiſh courſes becomes a beaſt, he is not only a beaſt, but an uncleane beast. If a ſheepe had toucht the mountaine, it muſt have been ſtoned or thruſt through with a dart, much more then ſhould a Dog or an Hog, if they had toucht the Mountaine.
O that they would ſeriouſly conſider this who in the guilt of their ſins, ſmoaking and reeking, thruſt in themſelves unto the Table of the Lord, and that their hearts would tremble to thinke how dreadfull a thing it is to pollute Gods Ordinance. Is it a ſmall thing in your eyes to defile Gods Table? Is it nothing with you to pollute holy things? It was a ſmart and piercing ſpeech of Ambroſe to Theodoſius, offering to come in the guilt of that ſlaughter at Theſſalonica, Iſtaſne adhue ſtillantes injuſtae caedis cruore manus extendes, & iis ſanctiſſimum Domini corpus prehendes? Vel tu pretioſum ſanguinem Domini admovebis ori tuo? Magdeb. Cent. 4 cap. 6.What? wilt thou reach forth thoſe hands of thine yet dropping with the bloud of unjuſt ſlaughter, and with them lay hold upon the moſt holy body of the Lord? or wilt thou offer to put that precious bloud to thy mouth? So may it bee ſaid to many comming to the Sacrament: What? will you reach forth thoſe hands of yours defiled with bloud, with the bloud of oppreſſion? Theſe fingers of yours defiled with iniquity, Iſay, 59. 3. and with theſe hands and fingers touch theſe holy myſteries? with theſe lips of yours that have ſpoken lies, that daily drivell forth ſuch a deale of obſcene filth; that with ſo many foule oathes and bloudy blaſphemies have dishonoured God; with theſe mouthes with which you have ſo often ſwine-like ſwilled unto drunkenneſſe, & with which you have drunke of the cup of divels; with theſe lips and mouthes will ye offer to drinke the precious bloud of Chriſt? Is it not ſin and guilt enough, that with your ſins you have already defiled your hands, fingers, lippes, mouthes, but that now alſo you will needs come, and defile the Lords Table? it is more than you can anſwer that you have thus defiled your ſelves, why will you double your ſin and your damnation in defiling alſo theſe ſacred Myſteries? Conſider this with trembling-hearts all impenitent perſons, and you eſpecially that dare impudently croud into the Sacrament, when you come piping hot out of your ſinnes and provocations.
2 Secondly, becauſe a man comming in his impenitency hee brings his ſinnes along with him, and they put God in minde to doe juſtice upon him. There is a prayer for their King, Pſal. 20. 3. The Lord remember all thine offerings, and accept thy burnt ſacrifice. That is a ſpeciall thing we ſhould aime at in all our ſervices, that God would remember them, that they may come up in remembrance before God. Now when a man lies in his ſinnes, and brings them with him to any holy ſervice they will riſe up in remembrance againſt him at that very inſtant, and ſo not his ſervices but his ſins being remembred, a man ſhall not onelyonly miſſe of acceptance, but meet with a breach and a curſe: ſee Hoſ. 8. 13. They ſacrifice fleſh for the Sacrifices of mine offerings, and eat it, but the Lord accepteth them not. But why did not God accept them? the next words ſhew the reaſon, now will he remember their iniquity: no marvell he remembers not their Sacrifices, when he remembers their iniquity. And yet this is not all: he will not onelyonly not accept, but he will viſite their ſins. When iniquity comes up in remembrance, God will viſite their ſin. And when will he viſit? now will he remember their iniquity and viſit their ſin. Now will he remember their iniquity, now, even juſt now, as they be ſacrificing, and now will he viſit their ſins, even then plague & ſmite them ſpiritually, when in their Sacrifices. God remembers wicked mens ſinnes at all times, eſpecially when they come to him in holy duties; even then whē they come to the Sacrament he remembers them then; freſhly remembers them then. When GOD ſees a wicked man come with his ſins to the Sacrament, he doth (as it were) on this manner ſpeake in heaven: Behold here is a man come to the Sacrament without repentance, & he thinks to do me a goodly piece of ſervice, but by no meanes do I accept him, nay, I abhor him, and am angry at his comming. I remember that at ſuch a time he was drunk, I remember that hee is an adulterer, a covetous worldling; I remember at ſuch a time how he griped, pinched, and defrauded his brother; I remember hee is a common neglecter of the duties of my worſhip; and now without repentance for theſe ſins, he is come to my Table, therefore now, all theſe his ſins come up a freſh in my remembrance, and he ſhall be ſo farre from being accepted, that I wil now at this very time of his receiving ſmite him with my wrath, my curſe be upon him and his receiving, inſtead of a bleſſing; let Satan enter into him, and carry him on ſtil to all ungodlines. It is a heavie judgment to have God remember and avenge our ſins in the Sacrament. Thus God doth with impenitent perſons, becauſe they bring their ſinnes thither with them. Sins brought along to the ſpirituall banquet of the Sacrament, they will doe by men as Eſther did by Haman at the banquet of wine, Eſther 7. 2, 6. whileſt he is at the banquet of Wine, ſhe petitions againſt him, and ſhe accuſes him; the adverſary and enemy is this wicked Haman: and Verſ. 7. the Kings wrath is up at the banquet of wine, and he preſently gives ſentence againſt him. So all the ſinnes that a man repents him not of, when hee comes to the Sacrament to come with him, and they being preſent, doe pick out that very time to accuſe him, and to ſay, This man is a drunkard, and uncleane perſon, a common ſwearer, an adverſary, an enemy to religion; even thus at the Banquet of Wine, ſin unrepented of puts in accuſations againſt men. And therefore no wonder that Gods wrath is kindled againſt ſuch even at the banquet of Wine, when they bring along thoſe with them that accuſe them, and clamour againſt them at that very time.
So that theſe things conſidered, let us be awakened and ſtirred up in the feare of God to looke to it that wee preſume not to come to Gods Table in our ſins and impenitency; unleſſe we have mourned for our ſins, the Sacramentall bread will be unto us as bread of mourners, Hoſ. 9. 4. uncleane bread that will defile us; unleſſe wee doe by repentance waſh away our filthineſſe, we ſhall pollute Gods Ordinance, and bring accuſers with us, that will put God in remembrance to curſe us. And were it not better for us before we come, to remember our ſins our ſelves, and to be humbled for them and renounce them? Chriſts body was laid in a new Sepulchre, where never any had beene laid, and he wil give his body to none but ſuch as come with a new heart. This new wine muſt not be put into old veſſels, but new Wine muſt be put into new veſſels. Be new veſſels therefore by repentance, that the new wine of the comforts of Gods ſpirit may be powred Rogo vos fratres, num eſt aliquis qui in arca ſordibus plena velit mittere veſtem ſuam? Et ſi in arca ſordibus plena non mittitur veſtis pretioſa, qua fronte in anima quae peccatorum ſordibus inquinatur Chriſti Euchariſtia ſuſcipitur. Non puto eſſe aliquem hominem qui in arca ſua ubi pretioſas veſtes habet repoſitas, acquieſcat aut carbonem vivum aut qualem cunque ſcintillam includere. Quare hoc fratres? quia timet ne comburantur veſtimenta quibus in feſtivitate induitur. Rogo vos fratres, qui in arca ſua non vult ſcintillam ignis includere, quare in anima ſua flammam iracundiae non timet accendere. Aug. ſer. de Temp. 252.into us at the Sacrament. I will cloſe this point with S. Auguſtines words, If a man will not put a faire and precious garment into a foule Chest, with what face can he take the Sacrament of the Euchariſt into a filthy ſoule? There is no man that will put live coales into the cheſt where he puts his beſt apparell. Why ſo brethren? becauſe hee feares his garments may be burned with which he cloathes himſelfe on Feſtivals. I beſeech you brethren, he that will not put fire into his cheſt, why is he not afraid to kindle the flame of wrath in his owne ſoule?