CHRIST'S LAST Supper OR The Doctrine of the Sacrament of Christ's Supper, set forth in five Sermons. Wherein is taught the great necessity of a godly preparation, before men come to the Sacrament. Wherein it doth consist: with the condemnation threatened against the unworthy receiver of the same. BY SAMVEL SMITH, Minister of God's word at Prittlewell, in Essex. JOHN 6.27. Labour not for the Meat that perisheth, but for the Meat that endureth unto everlasting life, which the Son of Man shall give unto you. LONDON Printed by T. D. for john Bellamy, and are to be sold at the South Entrance of the Royal Exchange. 1620. TO THE HONOURABLE Sir FERDINANDO DUDLEY, Knight of the Noble order of the Bath, and Son and Hei●e unto the Right Honourable Edward L. Dudley. And to the Honourable and virtuous Lady, the Lady Honour Dudley his wife. S. S. wisheth the increase of all true Honour in this life, and eternal Glory in the life to come. HONOURABLE IF the Lord did not like, that men should sorake and gather their fields, as nothing might remain for the poor to glean after: Assuredly, himself suffereth not the great and glorious Field of his Word, to be so reaped down by any (being a Fountain of living waters, never to be drawn dry: and containing in it the very hid wisdom of God). But something remaineth, which the poor may come after, and gather up. I confess, that many of God's worthy Servants have taken pains in this kind, and that upon this subject, The Doctrine of the Sacrament, to the great benefit of those who desire to be acquainted with the same, how to come prepared unto the Lord's Table: yet as a poor man, and one that hath a great charge, I have come after, and gathered a glean or two out of the Lords field, for me and mine, from the which none are forbidden, but rather, invited to come, and take freely. And albeit, it be but a little that I have gathered, yet with the Widow's Oil and Meal, which also was but little, may notwithstanding (by God's blessing) be good relief unto the poorer sort, that want better provision: Whatsoever it be, to your Honours it comes for shelter and protection▪ And why should I any whit doubt of your Honourable acceptance, having known you (Sir) from your youth, to be both religiously educated, and for your sober, studious, and most religious Conversation, worthily held your Country's Honour. And for your Honourable LADY, above many of her rank, especially in those parts, God hath seasoned her affection with love to the Truth, and tender respect unto the despised Ministry amongst you: who rejoice in you both, and expect that as God hath honoured you above others, so you should still countenance his servants, and shine as lights, in the midst of a crooked and perverse generation. And when the Lord shall call you (Sir) into greater employment in the Commonwealth, the Church will expect, you should promote her causes, and stand still in the maintenance of pure religion. Go on therefore I beseech you still, in that good way you have begun: What though ye find little encouragement from the World, your reward is with the Lord. It was the great praise of Righteous Lot, that he lived Righteously in that age, and in that place: I leave the application. These being the days foretold by our blessed Saviour, wherein men, as in the days of Noah, Luk. 17.26.27. and Lot, do Eat and Drink, Buy, Build, and Plant, etc. Altogether unmindful of him who is ready to come as a Thief in the Night: At what time they only shall be blessed that watch. I have endeavoured in the Sermons following, to show men the way how to perform aright, one of the most excellent parts of God's worship, the receiving of the Sacrament of Christ's Supper: wherein I have laboured to prove the great necessi-of a godly preparation that must be made thereunto, wherein it doth consist, the m●anes to be used to Communicate worthily As also, the great hurt and danger that is like to follow the unworthy receiving of the same. These are the things that are here offered unto you. I confess, you deserve a better oblation, than the tender of this small Book: But may I add, but one grain to your godly care of a Christian life, with which I offer my most inward affections, I have my expectation I know your sufficiency in this kind, above many of my profession, yet I rest assured, you will not refuse the help of those whose function and calling it is to attend thereon: and in an humble manner offers the same unto you. And so I commend you both to that God, jude 24 who is able to keep you, that you fall not: and to that Word of his grace, Act. 20.32. Luk. 10.42. which as it hath taught you, to choose the good part, that shall not be taken from you so is able, to build you up further, and to give you an inheritance amongst those that are sanctified. And rest Prittlewell this 18. of November 1620. Your HONOURS in the Lord jesus to be commanded SAMVEL SMITH. A Table of the principal matters contained in these Sermons following. The first Sermon. page 1 The Text. 1. Cor. 11.28.29. Let a man therefore examine himself, ver. 28. and so let him eat of this Bread, and drink of this Cup. Verse. 29. For he that eateth and drinketh unworthily, ver. 29. eateth and drinketh his own damnation, because he discerneth not the Lords body. THe order of the Apostle in this Chapter. Page 2 Christ's order in the Institution of this Sacrament. Page 3 He breaks the Bread and Wine. ibid. He blesseth them. page 4 He breaks the Bread, and poureth out the Wine. ibid. He gives them. page 5 He shows the end of all, viz. to show forth the Lords death. ibid. The occasion of this Scripture. page 7 The Text divided. page 8 Reasons showing the necessity of Examination. page 10 It is God's commandment. ibid. The Lord hath promised to bless it. page 11 The reverence we own to these holy things doth require it. page 12 The Lords Table represents the kingdom of Heaven. page 13 The practice of the primitive Church. page 15 The benefit and profit by so doing, doth bind us to this duty: page 16 The benefit that comes by due receiving. page 17 It is a prop to the weak, ibid. It seals up unto us Christ and his righteousness. page 18 It quickens us to all good duties page 19 Reason 5 The hurt and danger which otherwise will ensue, doth show the necessity of the same. page 20 The uses of the Doctrine. Teacheth Ministers their duty, to prepare men for the Lords Table. page 23 Shows what manner of persons ought not to be admitted thereunto. page 24 As first, Children. page 25 Secondly Madmen, Idiots. ibid. Use 3 Is for trial of our estates. page 26 Doct. Every man must be diligent to know his own estate. page 30 Reasons. First, every man is best acquainted with his own estate. page 31 Ministers not exempted from taking notice of us. page 32 Reason 2 Every man shall answer for his own ●● estate. page 33 Uses. For reproof. page 35 For instruction. page 38 The second Sermon. 1. Cor. 11.28. Let a man therefore examine himself. MOst men fail in the manner of performing most duties page 44 What Examination is. ibid. Reasons moving to perform the duty. Because man's heart is full of deceit. page 47 Because God commands it. page 49 Because God's curse is liable to the neglectors of this duty. page 50 Because by this we shall avoid the Lords judging of us. page 51 Knowledge necessary to the due receiving of this Sacrament page 54 What things are absolutely necessary to be known to salvation page 55 The Principles of Religion. ibid. That Christ is only received by Faith. page 56 The things touching this Sacrament. page 57 The danger of ignorance page 58 It is necessary to increase in Knowledge daily. page 59 The Uses of the Doctrine. Against the Papists, which teach, that Ignorance is the Mother of Devotion. page 61 Shows the fearful estate of those that live in Ignorance. page 62 To teach us to labour for the getting of Knowledge. page 63 Secondly, Faith is necessary for the due receiving of this Sacrament. page 64 What Faith is. page 65 The excellent use of Faith in this Sacrament. page 67 It must not be a general, but a particular Faith. page 68 It is a hard thing to believe. page 70 The weak must not be discouraged. page 72 There is a weak Faith. ibid. Comfort to the weak. page 73 Faith is a most excellent grace. page 75 For, whatsoever is without it, is sin. page 76 Without it we cannot please God. ibid. Without it we cannot hear the word with profit or comfort ibid. We cannot Pray without it. ibid. We cannot be saved without it. ibid. The Uses. For examination for this grace of faith. page 77 How Faith is wrought. page 78 To show, that many men's Faith is but a fancy ibid. Thirdly, Repentance is necessary to the due receiving of this Sacrament. page 79 What Repentance is. page 80 How to come to Repentance. page 82 To see sin. page 83 To be humbled for sin. page 85 Two sorts of sorrow: First, a worldly, Secondly, a godly Sorrow. page 86 What godly Sorrow is. page 87 The means to attain to Godly Sorrow. page 88 To take notice of God's manifold Favours towards us. ibid. To weigh the ill effects of sin. page 89 To attend upon the Word Preached. page 90 To take heed of presumptuous sins. ibid. Comforts for the weak. That every man's body is not alike. page 92 God measures our Sorrow, according to that ability and strength he hath given us to bear. ibid. The Lord looks more after the manner, than the measure. page 93 Without Repentance, there is no way but death. page 95 The Uses. That Ministers ought in the first place, to teach the Doctrine of the Law. page 100 That we ought to search and examine for this grace of repentance. page 101 Fourthly Love is necessary for the due receiving of this Sacrament. page 104 Reasons to prove the necessity of love. It is God's commandment page 109 It is a mark whereby we are known to be Christ Disciples. ibid. We be all members of the same body. ibid. It is a note of our regeneration. ibid. It is a grace that seasons all other graces. ibid. The uses. To labour for this excellent grace of Love. page 110 To reprove them which are full of malice. page 111 The third Sermon. 1. Cor. 11.28. And so let him eat, etc. Doct. 1 TO receive this Sacrament is not a thing indifferent. page 117 Reason 1 It is a principal part of God's worship. page 119 Reason 2 It is a means to increase grace. page 120 Reason 3 It is a confirmation of our covenant with God page 121 The Uses. To reprove those which willingly abstain from the Lords Supper. page 122 What sins they are guilty of, which willingly abstain from the Lords Supper. They contemn Christ's commandment. page 124 They despise the memory of Chrsts passion ibid. They are guilty of great unthankfulness ibid. They contemn the price of their redemption. page 125 They are guilty of infidelity. page 126 They wilfully despise the communion of Saints. page 127 Objections of such as refuse to come answered. They are not prepared. page 128 They have other business in hand to look unto. page 130 They are not in Charity, and therefore dare not come. page 131 Objections of weak Christians that dare not come, answered. Their wants so many, and faith so weak, they dare not come. page 134 Comforts against their doubt. The feeling of the want of grace, is grace itself. Christ inviteth such poor souls to come unto him. Christ pronounceth such blessed, as do but hunger and thirst after righteousness. The Lord more regards the Truth of grace, than the Measure of it. page 135 This Sacrament was ordained for the weak, and not for the Strong page 136 The Uses. First, to teach us to make conscience of coming to the Lords Supper. page 137 For our consolation, seeing the Lord offers Christ freely to us. page 138 And so let him eat. Doct. 2 IT is not sufficient to come, but to come prepared. page 141 Reason 1 It is God's Commandment, as to come, so to come prepared. page 144 Reason 2 If we come prepared, we may safely expect a blessing from God. ibid. Reason 3 Because it a sin to be prepared, and not to come. page 145 The uses of the Doctrine. For Humiliation, that we come unprepared. ibid. For terror to wicked men, who when they come be not prepared page 146 For Consolation to the Godly, who labour to prepare themselves, though they find grace but in a little degree in them. page 147 The least degrees of grace are To see sin. page 149 To be humbled for sin. ibid. To pray for the pardon of sin. page 150 To resolve for the time to come, of new obedience. page 151 Doct. 3 Circumstances in God's service must be observed. page 152 Reason 1 Because God that commands the worship commands the circumstances about it. page 155 Reason 2 Because circumstances of an action, may overthrew the action. ibid. Reason 3 Because God will be worshipped in spirit and truth. page 156 The Uses. To reprove such as regard not circumstances, or the manner of God's worship. page 157 For Instruction, to teach us what circumstances are required in every action. page 157 The Text And so let him eat of this Bread, and drink of this Cup. There is a twofold eating. Carnally. page 160 Spiritually. ibid. What it is to feed on Christ. ibid. To feed on Christ, and to believe in Christ, all one. page 161 Doct. 4 The faithful only feed on Christ in this Sacrament. page 164 The Uses. To teach us, that all do not receive Christ in this Sacrament. page 166 To teach the Ministers, to bar all that show themselves impenitent, from this Sacrament. page 167 For comfort to the Godly, that though they may be kept by many means from partaking in this Sacrament, yet they cannot be kept from partaking of Christ by faith. page 171 The Godly have communion with Christ in this Sacrament. page 172 Doct. 5 Christ in this Sacrament doth give the true believer a sure possession of himself. page 173 Comforts arising from our union with Christ. Christ will sanctify us, to unite us to himself. page 181 We have communion of estates with him. page 182 We are hereby assured of the resurrection of our bodies. page 183 This doth assure us of the grace of perseverance. page 184 The Use. Shows the happy estate of those which be united to Christ. page 185 Doct. 6 Christ is every way a sufficient Saviour to the elect. page 187 Reason 1 Christ hath fully satisfied the rigour of the Law for us. page 190 Reason 2 God that was offended by man's disobedience, is appeased by Christ's obedience. ibid. Reason 3 The validity that was in Christ's death doth clear this truth to our great comfort. page 191 Reason 4 The wonderful love of Christ in giving himself, doth assure us of this. page 192 The Uses. This reproves the Papists, who leave the Merits of Christ, and cleave to their own. page 193 This is great joy to the Godly, that Christ is a full Saviour unto them. page 194 Doct. 7 Communicants are to partake of both kinds. page 195 Reasons. Because Christ commanded it. Christ's body was broken, and his blood poured out, otherwise the conditions of Christians under the Gospel, would be inferior to them under the Law. page 197 The Use. To show the Sacrilege of the Church of Rome. Doct. 8 Bread and wine retain still their natures. page 201 Reasons against Transubstantiation. Use. Against the Papists, who deny any bread to be in the Lord's Supper. page 204 The fourth Sermon. 1. Cor. 11.29. For he that eateth & drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords body. Doct. 1 THe consideration of God's judgements should make men perform holy duties holily. page 212 Reason. 1 Because else God's judgements cannot be avoided. page 216 Reason. 2 Because God's judgements are unsufferable. The Uses. To show the hardness of their hearts, who are not moved at God's judgements. page 218 To admonish us, that we do not lightly esteem God's judgements. page 219 Doct. 2 Many are punished temporally, that are not condemned eternally. page 225 Reasons. That all may know, that God is no respecter of persons. page 227 God doth so chastise his children, that they might not be condemned with the wicked. page 228 The Uses. To reprove those which judge of God's favour by outward appearance. page 229 This may comfort us in affliction, because it is the portion of all God's Saints. page 231 Doct. 3 It is a great sin to receive unworthily. page 233 Reason. Because it procures so heavy a punishment. page 234 Use. To reprove those who care not how they come to the Lords Table. page 236 To condemn those which contemn this Sacrament. page 237 To teach us to be humbled for secret sins. page 238 To teach us, when God sends his judgements, to search for Sin the cause of them. page 240 Who they be that receive worthily. Such as have a competent measure of Knowledge. page 244 Seven things to be known of every worthy receiver. page 245 A particular knowledge in this Sacrament. page 248 Use 1 To show how many come unworthily, not having this knowledge. ibid. Use 2 Such receive worthily, who have Faith. page 249 Use. To show, the want of faith maketh us unworthy receivers. page 251 Use 3 Such receive worthily, who have Repentance. page 252 Who receive unworthily. Such as be ignorant. page 255 Such as come in unbelief. page 257 Such as come without repentance. page 258 Doct. 4 A man may communicate, and yet unworthily. page 260 Reasons. Reason 1 Because there be in the church that are not of the church. page 261 Reason 2 Because all have not faith. page 263 Uses. To reprove those that come to the Sacrament, and never look to the manner how they come. page 264 To teach us to try and examine ourselves. page 266 Doct. 5 There is no ordinance of God so holy, but wicked men abuse it to their own condemnation. page 268 Reason 1 Because wicked men are ignorant how to use God's Ordinances aright. page 272 Reason 2 Because they are wilful, and will not go the right way about the performance of them Reason 3 Because to the wicked and unclean, all things are impure. page 273 Uses. To show the miserable estate of wicked men, who are always increasing their sins. ibid. To teach us to perform holy duties in a holy manner. page 175 The Text. Not discerning the Lord's body. What it is to discern the Lords body. page 279 Doct. 6 It is the property of an unworthy receiver to put no difference between bread and wine in this Sacrament, and common bread and wine page 280 Uses. To show the fearful estate of ignorant persons, who say, they receive their Maker. page 283 To teach us to acquaint ourselves with the Doctrine of this Sacrament. page 284 The fift Sermon. 1. Cor. 11.30, etc. For this cause many are sick and weak among you, and many sleep. For if we would judge ourselves we should not be judged. But when we are judged, we are chastened of the Lord, because we should not be condemned with the world. Doct. 1 IT is the Ministers duty to make partilar application of their Doctrines. page 291 Reason 1 It is God's commandment. page 293 Reason 2 Conviction is the ready way to Conversion ibid. Use 1 To reprove the negligent in the Lord's work. page 294 Use 2 For Instruction to Ministers to use this course. page 295 Use 3 For Hearers, to be content to be so dealt with. page 296 Doct. 2 Sickness and diseases are the fruit of sin. Reason 1 The Lord never strikes, but there is some thing amiss page 301 Reason 2 By our sin we deserve those corrections that the Lord layeth upon us ibid. Use 1 In afflictions to acknowledge sin the cause of them. page 302 Use 2 To reprove those which ascribe sickness unto Fortune. page 303 Doct. 3 Gods judgements are seasoned with mercy page 304 Use. To reprove those which in time of sickness receive the Sacrament at home. ibid. Doct. 4 The death of the godly is but a sleep. page 308 Reason 1 Because the elect, though they taste of corruption, yet do not perish in corruption. page 309 Reason 2 Because the dead are wakened by God. ibid. Use 1 To confute those that deny the Resurrection of the body. page 310 To comfort God's children against the fear of death. Doct. 5 Four things necessary to the judging of a man's self. page 311 1. Examination. 2 Accusation. 3. Condemnation. 4. Execution. The only way to turn away the Lord's wrath, is to judge ourselves. page 327 Use. To teach us to judge ourselves, because by it we escape God's judgement. page 328 Doct. 6 The wicked shall certainly be condemned page 332 Use. To teach that there is a day of judgement page 335 To terrify wicked men, who (without repentance) are certain of damnation. page 336 To reprove those who think God is made all of mercy. page 339 To teach us, not to envy the felicity of the wicked. page 340 Doct. 7 The godly shall not be condemned, but most certainly saved. page 342 Reason 1 Because God's election is immutable. page 345 Reason 2 They were redeemed with Christ's blood. ibid. Reason 3 Else it would cross God's justice, which is satisfied in the death of Christ. ibid. Use 1 To show God's love to his Church. page 346 Use 2 To condemn the wicked, who account any blessing better than Salvation. page 347 Doct. 8 One principal means that God useth to free his children from condemnation, is correction page 350 Reason. 1 God hath decreed it as a help. page 353 Reason. 2 Gods corrections work contrition. ibid. Use 1 To keep God's children from being disheartened in time of affliction. page 354 Use 2 To magnify God's Power, who out of affliction brings good to his children. page 355 FINIS. 1. Cor. 11.28.29. 28 Let a man therefore examine himself, and so let him eat of this bread, and drink of this cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords body. UPON occasion of some abuse committed by the Corinthians, about the receiving of the Sacrament, the Apostle delivers unto them the first institution of this Sacrament of the Lords Supper. For as one saith well; Where things are reduced to the first institution, Tertul. Vbi ad primum veritatem divertuntur, etc. all humane error than ceaseth. Concerning the institution of the Lords Supper, Paul sets down sundry points. The order of the Apostle in this Chapter. First, the Author of it, namely jesus Christ himself, the eternal Son of God, and blessed Saviour of the world, for none else hath authority to set on the seal but he that makes the covenant. V 23. Secondly, the Apostle notes the time when it was ordained, even the very night before he was betrayed; whereby our Saviour Christ would teach his Church and people, that now there was an end to be put unto the Passover, and that this Sacrament of his blessed body and blood was to come in stead thereof: as also to testify that his wonderful care of his poor Church and chosen people; that immediately before his death and bitter passion, he was so mindful and careful of their comfort, as that notwithstanding his time was but short, and that his apprehension drew near, he seemeth to neglect himself; and the preparation he was to make for his own suffering, and provides for the comfort and welfare of his Church. Concerning the institution, Christ's order in the first institution of the Sacrament. it is said; First, that he took the bread into his blessed hands; to show unto us, that the bread is now set apart from a common use, to a holy and religious use, 1 He takes the bread and wine. to be the Sacrament of Christ's body, and so the wine of his blood, v. 23. 2. He blesseth them. Secondly, he blessed them; as Christ did open the institution of this Sacrament amongst his disciples, v. 24. with the nature and quality of the same, to what end and purpose it was ordained, he teacheth them likewise the right and holy use of it, by blessing it by prayer and thanksgiving to his Father. For these are essential parts of the Sacrament; the opening of the institution by the ministry of the word, prayer to the blessing of the elements, direction in the use of this holy ordinance, and thanksgiving unto God. 3. He breaks the bread, & poureth out the wine Thirdly, after he had thus consecrated the elements, and blessed them, and set them apart for this holy use, he breaks the bread, and pours out the wine, which accordingly must be imitated of the ministers of the word, that so by the breaking of the bread and pouring out the wine, the people may be put in mind of the breaking of the body, and pouring out of the blood of Christ. Fourthly, Christ delivers it unto the Disciples saying, 4 He gives them Take eat etc. Showing that as the communicant doth take the bread and wine with his bodily hand, so he must reach out faith the hand of the soul, and lay hold on Christ. And so spiritually eat his flesh and drink his blood, applying the merits of his death and passion unto his own soul in particular. Fiftly and lastly, 5 He shows the end of all, viz. to show forth his death. Christ lays down the end likewise why this blessed Sacrament of his was ordained, namely to Show forth his death, and to keep in remembrance that his bitter passion unto the end of the world: that so often as we come to this Sacrament, we should freshly call to mind the bitter death & passion of our Lord jesus Christ. What & how cruel tortures & torments he suffered for our sakes, that so we might be brought to the true sight of our sin, which in no one thing more can appear then in the sufferings of Christ, which were indeed the very Nails and Spear that put him to death: and might be brought to be more thankful for so great a work of mercy showed unto poor Sinners. These things touching the institution itself of this holy Sacrament, the Apostle hath handled in the former part of this chapter. Now the Apostle having set down the true institution of the Lords Supper, The occasion of this Scripture. and also the end of it. He doth here labour to prepare the Corinthians and in them all Christians, to the right use of this holy Sacrament. And teacheth that as the benefits is wonderful great, if they come to this holy ordinance in a holy manner, prepared as they ought to be, as meet guests for so holy a banquet. So is the danger great if we come to the same unworthily, and unprepared; such shall be so fare from receiving a blessing, as that rather they shall provoke the Lord to plague them with some heavy judgement, or punishment, temporal here, to bring them to the sight of their sins, and to true repentance for the same, if not then with eternal condemnation in the life to come. And therefore our blessed Apostle here is the more earnest in this point to persuade all Christians to take heed how they come to so holy an ordinance. This text consists of two parts. The text divided. First a precept or commandment. Let every man therefore Examine himself, v. 28. Secondly a reason to enforce the duty. v. 29. For he that eateth and drinketh unworthily etc. In the first of these we have 2. things 1. A preparation. 2. A participation. In the preparation we are to observe 1. The Necessity of the preparation. 2. The Subject of it, a Mans own self. 3. The duty itself. Examination. And first for the Necessity of this preparation and examination of ourselves, 1 A Preparation. before we partake of this holy Sacrament, it appears in the words of the precept, Let a man examine himself. The word Let, may seem in our English phrase to be a thing left as indifferent, to be done or not to be done. Let a man if he will examine himself. But it is not indeed so indifferent a thing neither is it least as a thing arbritrary, but propounded as a precept, and implies the necessity of obedience thereto, and so not a matter of indifferency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word itself in the original, it seems to import so much, for it is used in the imperative mood and implies a duty as if the holy Ghost should have said do thou examine thyself. And so the phrase runs as in the Prince's Laws and act of Parliament Be it enacted, so that it is a flat precept or commandment implying a necessity of obedience: that if any look to reap any good or benefit by the use of this Sacrament, he must Examine himself. Reason's showing the necessity of examination. And that the necessity of this duty may the more clearly appear, we are to consider the reason which may move us to this examination and godly preparation, and the reasons are these. First of all God's Commandment, than the which what may be more effectual to persuade us to this duty, the Lord hath commanded it, 1 It is God's Commandment. & must be obeyed in this as in all other his Commandments: it is not left as a thing indifferent for a man to examine himself, or not to examine himself, to come, or not to come. But it is a duty imposed upon all to examine themselves, now then seeing it is the Lords commandment, and he hath power over his Church to command, it is our duty to obey. And as he that sweareth, or killeth, or breaketh any of the commandments of almighty God, is in danger of God's wrath. So is he that doth willingly and wilfully break this commandment of God. Secondly, the Lord hath promised to bless it, 2 The Lord hath promised to bless it. as a special means of good unto our souls, so as if we come fitted and prepared in a holy manner in faith, repentance, love, reverence, and and obedience, and seek to sanctify the Lord in his ordinance, we shall then find and feel to our endless comfort; the sweetness and comfort of this Sacrament. The Lord hath promised to bless his own ordinance, and will be found of them that seek him, in the conscionable use of the means he hath apppointed. 3 The reverence we own to these holy things, doth require it. Thirdly the reverence we own unto these holy things, may move us to this duty to examine our hearts, and to prepare ourselves, for if when we come to the table of an earthly Prince or ruler, Pro. 23.1. we will consider diligently what is set before us, and be so careful unto ourselves that we do nothing unbeseeming so great a presence, Oh how much more careful aught we to be, to prepare ourselves when we come to the Lords Table, who is Lord of heaven and earth, with whom we are there present and and with whom we sit. And indeed this table represents the kingdom of heaven, The Lord's Table, represents the kingdom of heaven. and as we sit here with our bodies, so ought we to set our hearts there in the company of God the Father, Son, and holy Ghost, with the most blessed Saints and Angels: we are therefore to come prepared. Did joseph shave himself and change his raiment, Gen. 41.14 when he was to come before Pharaoh an earthly king and sinful man, and shall not we when we come before the king of glory and Prince of power, much more out of our sinful lusts, change our former conditions, and be clothed with the robes of Christ our righteousness? Did the people of the jews in a solemn manner prepare themselves unto the Passeover, Exod. 12. 2. Chro. 35. as that the Priests were to sanctify themselves, and to prepare the people before they came thereunto, which Passover was but a sign of this Sacrament, and shall we dare to come carelessly, unreverently, in our old sins, without faith, repentance, and love, unto this Sacrament of the Lords Supper, which is the substance? We use great care about our common meat, we will have our dishes, cups, and platters clean and scoured, and our hands and face washed before we eat; and shall we not much more cleanse our hearts, james 4. and prepare ourselves to the receiving of these holy Mysteries, that we receive them not into unclean hearts, and polluted souls: Oh the danger is great to such an unworthy receiver! Sancta Sanctis saith a Father, holy things belong to holy men. And the very heathen themselves in their Sacrifices, when they went about them, and the duties of their false religion to their gods, they ever proclaimed and cried out before, procul híc este prophani: Depart away from hence ye profane. And in the Primitive Church it was the practice of the faithful at this time, when they were about to administer this holy Sacrament, to say Who are here? The practice of the Primitive Church. and the answer was made, None but good and honest men and women. As if none but good and honest men and women should partake of such a holy thing. And this was the charge that Almighty God gave unto Moses and Aaron, Exo. 12.48. Levit. 7.20. that no uncircumcised person should be admitted to partake of the Passover; and the very Levites were to prepare themselves before they came unto it, yet all this was but for the figure & type of this Sacrament, how much more ought we to prepare ourselves when we come to the substance; for no person must dare to touch or come near these holy things. Paul would not suffer an unclean person in the Church: much less may such be admitted to partake of the most excellent privilege of the Church. 4. The benefit and profit by so doing doth bind us to this duty. Fourthly, we must examine ourselves, and prepare our hearts, in regard of the great benefit and profit that by so doing we shall receive: Mat. 9.20. For if the woman in the Gospel, that did but touch the hem of Christ's garment, was healed of her infirmity, and brought such a benefit unto her that had faith; what benefit shall the true believer receive, who in this Sacrament doth feed on Christ? Surely the benefit and profit that we, shall reap here-hence will be wondrous great: for First, The benefit that comes by due receiving. This Sacrament will be a special prop to stay our weak faith, even as a weak and impotent man leaneth upon his staff and is supported and stayed up by the same; It is a prop to the weak even so a weak faith is underpropped and relieved by the reverend use of this Sacrament. Because Christ jesus is now offered more effectually and particularly to his hart & soul, Gal. 3.1. now is Christ crucified a fresh, and more lively represented and set forth before his eyes, yea as the Church cryeth out, Cant. 2.5. Oh stay me with the flagons of wine, and comfort me with apples. It is that which ministereth singular comfort to a poor distressed soul. Secondly this sacrament doth in regard of God seal unto us Christ and his righteousness, It seals up unto us Christ and his righteousness. joh. 6.35. yea it doth assure the true believer of the sweet promises of life and of mercy, that Christ with all the merits of his death & obedience, belongs unto us in particular▪ that even as verily as we eat the bread and drink the wine which turn to the nourishment of our bodies, to comfort and refresh the same. So are our souls by faith much more nourished and refreshed by the merits & obedience of jesus Christ, joh. 6.35. which is the spiritual food of our souls. Thirdly, this Sacrament serves to quicken a man and to ●ut spiritual life into his soul, It quickens to all good duties. ●o all good duties of thankfulness and obedience to God and man. For when a man comes ●nce to consider Gods infinite mercy in giving his Son to ●eath, and Christ's wonderful ●oue in suffering of death. It will make a heart if there be any love ●f God at all shed into it, fearful ●o offend God, who hath been ●o good and gracious a father ●nto him, seeking him up, Luke. 15.4 when ●e was lost and gone astray, and quickening him that was Dead in Trespasses and Sins. Ephe. 2.1. And lay ●● darkness and in the shadow of death. And so likewise will it make a man most careful and willing to please God, to be loving and merciful unto men▪ because now in this sacrament we come to renew our covenant with God, to seal to it afresh that so ever after we might be● the more careful to keep it, these and many more are the sweet● benefits that we shall receive, b● coming prepared to this holy ordinance. 5 The hurt and danger which otherwise will ensue, doth show the necessity of the same. The fift and last reason to persuade us to this duty of preparation, may be taken from th● great hurt and danger which fo● want thereof will follow. Fo● besides the loss of the benefit, there is a fearful judgement threatened to the unworthy receiver, namely such a one becomes guilty of the body & blood of Christ▪ It is not the loss of a man's labour that is all, but the fearful punishment which will fall upon such, should terrify all, such eat and drink their own judgement, such do no better then mock God to his face, because they will seem to make a covenant with God, that God shall be their God, and that they will be his people, but when they should seal this covenant, as every Christian doth in this Sacrament that comes prepared thereunto, they will not be brought to that. This is nothing else but to dally with God, for a man to provoke his maker. Let not such be deceived, God will not be mocked, if we do not sanctify ourselves, and sanctify the Lord in our hearts in a holy and godly preparation, when we come to this his ordinance that so we may reap some benefit and comfort by it to our own salvation: let us assure ourselves the Lord will be sanctified of us, and we shall serve his justice for abusing so holy and excellent an ordinance to our own condemnation. In all which respects let us learn to make more conscience of this duty, to prepare our hearts, and to examine ourselves before we come, that so we may be fit guests and meet partakers of this holy banquet. We will now make some further use of this Doctrine to ourselves. The use of the Doctrine. First, then seeing that examination, and preparation, is so necessary a thing, as that without it, none may dare to come to the Lords Table. This may serve to Use. 1 admonish the Ministers of the word, Teacheth Ministers their duty, to prepare men for the Lords Table. in a necessary duty that belongs unto their places, namely that they labour to help the poor people of God, in furthering them, instructing them, and that in private as public, and in using all other holy helps and means, as preaching, Note. private conference, catichising &c. that so they may fit them for the Lords Table, and bring them to some competent measure of knowledge fit for this holy duty. This was the charge the Lord gives to the Levites, 2. Cor. 35.6 that they should sanctify themselves and prepare the people, The Lord lays this duty upon them, they are called to that place, that they might instruct the simple. Their lips must preserve knowledge, and the people must hear the law at their mouth. Mal. 2.7. They must be wary and careful that they admit none of those, whom the Lord doth not admit, such as cannot examine themselves, whether they be old or young, rich or poor, Mat. 7.6. for if they do, what were it but to give holy things to Dogs, and pearls to Swine. Which we are straightly commanded of our Saviour not to do. Use 2 Secondly, seeing no man must presume to come to this Sacrament of the Lords Supper, without a serious examination and preparation of himself. Shows what manner of persons may not be admitted thereunto. This serves to show what manner of persons may not be admitted thereunto, namely, such as for want of skill and knowledge in the word, cannot examine themselves, and prepare themselves in some good measure, that so they may be meet partakers of this holy mystery. Children. And such are Children, who in regard of the tenderness of their years, cannot examine and prepare themselves, they know not what it is to eat Christ spiritually, and the like may be said of Mad men, Mad men. Idiots. Idiots, etc. yea and such who though they be of ripe years, and have the use of reason, and do understand the doctrine of man's redemption, yet if their lives declare that they are vain and profane, such as are contemners of God and godliness, Note such as are prophaners of the Lords Saboth, drunkards, swearers, unclean persons, or such in whom appears not the work of mortification and sanctification, such cannot be interessed into this Sacrament. None must dare to partake of this holy ordinance of God, but only such as for knowledge can, and for conscience do Examine and prepare themselves thereunto. Use 3 Thirdly and lastly, seeing it is God's commandment, Is for trial of our estates. that none come to this Sacrament, but only such as can and do examine and prepare themselves thereunto. Let this serve then to admonish us all in the fear of God, to enter into ourselves, to try our own hearts and Souls, Whether we be in the faith, 2. Cor. 13.5 or not: how we are fitted and prepared to come to so holy a banquet: let us descend into our own hearts; ask thy heart this question, whether it be purged of sin, of ignorance, malice, uncleanness, & c? And let this examination be done in a serious manner: jer. 17.9. For the heart of man is deceitful above all things. Call to mind thy life that is past, examine it by God's law, and by his word, whether it hath becomed the gospel of Christ, whether it be truly humbled, wounded, and bruised for sin, since by thy sins thou hast grieved the good spirit of God, and whether thou hungerest and thirstest after Christ and his righteousness, desirest to be eased of that burden of sin and corruption, that hangeth on so fast, and that presseth down. Heb. 12.1. And if upon examination, thou findest this to be thy case, be not any whit discouraged for thy wants, or too much cast down for thy sins. I will say unto thee, as sometime the Disciples said unto blind Bartimeus; Luk. 19 Mat. 11.28. Behold, Christ calleth thee: For so saith Christ: Come unto me, all ye that travail and are heavy laden, and I will refresh you. Hear is the Physician that is able to heal thee, and here is a medicine for thy sick heart, this Sacrament will minister comfort unto thy sorrowful soul. But if on the contrary part, upon this examination, thou findest thy heart to be fraught with sin, with blindness, ignorance, contempt of God and godliness, pride, drunkenness, malice, etc. oh deceive not thy own soul any longer, but know, that thou canst not receive this Sacrament to thy good and to thy comfort, but with great hazard to provoke the Lord to wrath, to punish thee with both temporal and eternal judgements, with utter confusion, and eternal condemnation. And thus much for the necessity of this preparation: we are now to speak of the subject of this preparation, and that is a Man's self. Let a man therefore examine himself. The Apostle here gives a special command, The subject of Examination. that every one should narrowly try and examine Himself; that is, that every man enter into his own heart and conscience, and examine himself, how it fareth betwixt God and his soul, whether or no he find his conscience to be at peace with God. q. d. mark and behold in what estate you stand, what is the condition of your own consciences, whether they excuse or accuse, for if our own hearts condemn us, God is greater than our hearts, and will much more condemn us. Doct. Every man must be most diligent to know his own estate. Now in that our Apostle biddeth us not to try one another, or our neighbours to try us, but every man to try Himself, we are taught this point of holy instruction; That our principal and special care and diligence must be in knowing ourselves, and labouring to discern of our own estates, how it fareth betwixt God and our souls. Lam. 3.40 He bids not our neighbour to try us, or we to try our neighbour, but every man to try himself. Examine your own hearts upon your bed, Psal. 4.4. saith David. This is that holy direction that Paul gives unto the godly Corinth's. 2. Cor. 13.15. Prove yourselves whether ye be in the faith, know ye not that Christ jesus is in you except ye be reprobates. And to this agreeth that exhortation of the same Apostle to the Galathians: Let every man ●roue his own work, Gal. 6.4. that he may have ●oy in himself. And this duty belongs unto all, from the highest unto the lowest, be a man never ●o holy, wise, learned, mighty, &c ●et before he must dare to come ●o this Sacrament, this is the du●y that is to be performed by him ●e must Examine himself. And ●reat reason: Reason 1 For, first, none can be so ceratine of the estate of a man's hart ●nd conscience, Every man is best acquainted with his own estate. as a man's own ●elfe. It is true, the Apostle here ●oeth not exclude others from ●e trial of us; It is lawful for the Pastor to try us, and we must be ready to give an account of our faith, Ministers not exempted from taking trial of us. 1. Pet. 3.15. and that hope that is in us, whensoever we shall be required. But other men can never so search our hearts as we ourselves may; No man knoweth so much by me as I know by myself. No man can be so certain of the estate of the heart, and condition of the conscience of an other man, as he himself may. Thou mayest obtain a good report amongst men, Note well. thy Minister may approve of thee, think thee a meet Communicant, love thee and delight in thy fellowship and society, yet mayest thou be● a secret hypocrite, and perish fo● all thy glorious profession in the end. When men's outward behaviour seems to be sober and godly, we are bound in conscience to judge charitably of such, and to think well of them; but this is not all, it stands every Christian soul in hand to approve himself to God, as to men, for it is he that searcheth the heart, and tryeth the reines: Psal. 7.9 1. Chro. 28.9. He seethe where man cannot discern, and before him all things are naked. In which respect, we conclude, that there is none so meet to try the spirit of man, to search the heart, and to prove the conscience of man, as is man himself. Reason 2 Another Reason to show the necessity of this duty, Every man shall answer for his own sins. Eze. 18. may be this: Because every man must answer for his own sin; and The Soul that sinneth shall die the death. And here unto agreeth that of the Apostle; 2. Cor. 5 10 We must all appear before the judgement seat of Christ, Rom. 14. that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. A man stands and falls to his own Conscience. It all the world should condemn me, and account me wicked, if I have peace in my Soul, and my own Conscience doth acquit me, I may have peace. The world can judge but by the outward appearance, it is the Lord that knoweth the heart. 1. Sam. 1.13 Eli was deceived in Hannah, who in the bitterness of her soul mourned before the Lord, and he judged her no better then drunk; even so, if all the world should justify me, if my own conscience did not bear me witness, and acquit me before God's tribunal, it would avail me nothing at all. So than whether we consider that every man's estate is best known unto himself, or that every man shall answer for his own sins unto God, we conclude the necessity of this duty, that if a man would have comfort in coming to this sacrament, and come prepared as he ought, this duty is to be performed by him, he must examine himself. Use 1 This serves to reprove many in these days and times wherein we live, For reproof that are very forward and busy in prying into other men, pursuing them with their examinations, and that through a glassy spectacle, wherein every mole seems a mountain, and every more a beam; herein they are Eagle eyed, and quick sighted, but in the mean time, do utterly neglect themselves and those great corruptions and main deformities that are in themselves, and break out in their lives, they cannot behold. But what are they that for the most part are so forward to pry into the faults of their brethren, but such as seldom or never behold their own deformities. But who art thou that judgest another man's servant, Rom. 14.4. seeing he standeth or falleth to his master. The Lord hath commanded thee to Examine thyself, he doth not require that thou shouldst so strictly examine the ways of thy brother▪ the Lord hath reserved that to himself. Let such remember our Saviour his check to Peter for his busy inquisition concerning john: joh. 21.22. What is that to thee? follow thou me. We are carefully to heed our own ways, and our own walking: It is no wisdom to neglect ourselves, and to be ignorant of our own estates, and to be so curious in prying into other men's ways. Quest. But may we not examine others at all? Answ. Men are to be considered two ways, either as public, or as private persons. Public persons may & aught to examine others; and thus Ministers in a special manner are bound to take trial of the estate of the flock that is committed unto them; the Lord himself doth will it so, when he saith: The Priest's lips shall preserve knowledge, Mal. 2.7. & the people shall seek the law at his mouth. And so are Parents, & Masters of families bound unto the same duty, to examine the children and families; for their relation to their congregations and families, makes them public persons, and binds them to this duty. But now for a private person, he ought not so to do, unless by way of conference, so to help to confirm and strengthen their brethren, Luk. 22.32 unto which duty all are bound: And so to give testimony of our obedience, we are likewise bound to give an answer to all that shall ask us, not being ashamed of Christ or his word, according to that of the Apostle Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, 1. Pet. 3.15 and that with meekness and reverence. Use 2 Secondly, seeing this duty is so needful and necessary, For instruction. it shall be our wisdom to put the same in execution, that every one do search and examine his own ways, who will be so faithful to thee in this duty as thyself? How can he be faithful to another, that is careless of himself? Love ever gins with a man's self. Simile. If a man's house be on fire with his neighbours, will a man be so careful of his neighbours, as to neglect his own? I trow not. Oh my brethren, our souls are set on fire with sin, why then should any man so neglect himself, and the welfare of his own soul, and seem to be so mindful of another man's? of such a one it may be truly said, that he doth little mind the eternal good of either. It is no point of good husbandry for a man to acquaint himself with the nature of other men's grounds, goods or chattels, and in the mean time, to be altogether ignorant of his own. Be diligent to know the state of thy own flock, saith Solomon▪ he gives not the like charge in any place concerning our neighbours. So then, wouldst thou have any comfort in the use of this Sacrament, wouldst thou not have thy hearing, reading, praying, receiving, and the like holy duties, holy I say in themselves, laid unto thy charge, and put in the score amongst the beadrole of thy sins, against the day of reckoning? learn then betimes to make more conscience of this duty of examining thyself, see what leads thee to the performance of them, whether thou dost them in faith, repentance, and obedience, or for custom ●ake, and betimes learn to ●udge thyself, that thou be ●ot judged of the Lord. And thus much conserning ●he subject of this examination and that is a man's self, the duty follows, which we refer to another time. ⸪ Let us pray. The Second Sermon. 1. Cor. 11.28. Let a man therefore examine himself. HITHERTO we have spoken of the necessity of Examination, & godly preparation, that aught to be made of every christian before he come to the Lords Table, as also of the Subject of it Himself. We are now in order to treat of the third circumstance, & that is the duty itself laid ●owne in this word Examine. Let ● man therefore examine himself. Hear is the duty that every ●hristian must perform, that ●omes to partake of this Sacrament, and desires to be a fit guest ●or the Lord's Table, he must first Examine himself. There is no man that will undertake a business of any importance: but he makes some ●ind of preparation thereunto. ●f it be but to go to the market, ● a Fair, or to his Meals, how ●uch more in a matter of this ●ature, that so highly concerns ●ods glory, and the salvation of ●ur own Souls, we are not to go ●bout this lightly and vnadui●dly, but with great care and due examination of ourselves, least ● seeking Comfort in coming ●nto this so holy an ordinance we bring upon our own head● swift damnation. Most men fail in the manner of performing most duties. It is an usual and common practice of the most, to fail chiefly in the manner of performing of any duty unto God by reason of that ignorance that is in them; their understandings being not enlightened, and their judgements informed in the truth. And as in all other duties o● God's worship and service, so especially in this. Examination of themselves, either in being ignorant wherein it consisteth, of in performing the same according to the truth. What examination is We are therefore to know, that to examine ourselves, is to make a narrow and strict search into our own hart● not in a formal manner but substantially, as a matter of the greate● consequence & importance, that s● ●ow we may uncover and make ●aked things that are secret and ●idden, and find out how the ●ause stands betwixt God and us: what sins we are guilty of, how we stand affected towards them, whether we have laboured to subdue them, or have let lose ●he rain unto them, committing sin with greediness, as it were with deliberation, plodding and devising how we night accomplish wickedness, ●nd whether we have still a purpose to continue in our former ●uill ways. Such a diligent Examination ●oth the Apostle call for else ●here, 2. Cor. 13.5. when he saith Prove yourselves whether ye be in the faith examine yourselves. Psal. 4.4. And that of David, Lam. 3.40. Examine yourselves upon ●ur bed. But especially that of the Prophet jeremy Let us search and try our ways etc. The word signifieth such a searching: as if a man were to search for gold or silver in a mine in the earth, where there is much earth, but little oar. Thereby giving us to understand that sin creeps into corners, and lieth close, so that if a man would find it out, he must search & that narrowly, o● else he may miss of it. This made David to cry out, Psal. 19.12. who can understand his faults? Oh cleanse me fro● my secret sins. Eccle. 7.31. And Salomo● saith that God made man righteous, but they have found ou● many inventions. In all which respects we see, that it must not be ● trivial or ordinary examination that will serve turn, but the mo● diligent scrutiny and searc● that may be, And that, First, 1 Reasons moving to perform the duty. because man's heart is a ●ine of deceit, and is as a sea of subtlety, and therefore unless a ●an dig deep and dive low, ●t will not be sounded. The heart ● deceitful above measure, jer. 17.9. who ●an find it out? many men's hearts ●re like unto a quagmire, rotten within and yet seeming without, like unto jezabel, painting the outside, and making the ●oule to seem comely. As let a ●an demand any question of his ●eart, how deceitful shall the answer be, if he bring the same ●o trial, as in particular, if a man ●ske his heart whether he may ●ot safely go to the Sacrament, ●t will say with Elizeus, 2. Reg. 5.29 go in ●eace, whereas indeed there is no ●eace to the wicked. Esay. 57 vlt And as the Apostle showeth in the verse following. v. 29. He that eateth and drinketh unworthily eateth and drinketh judgement to himself. Yet al● who is there in a whole congregation, of so lewd and lose a life that thinks not himself fit for the Sacrament, and all this com● to pass through the deceitfulness of the heart. Besides how many are deceived in their estates, when the● compare themselves with others, and when they see tha● they break not out into the sam● excess of riot with other me● (though God knows they a● but kept by a restraining grace and are beside fraught with al● manner of hypocrycie) they ca● think that all is well, Luk. 18.11 yea an● glory in that estate too: with Go● I thank thee that I am not as other men. When they are but meers Pharises, painted Sepulchres and within are full of all manner of corruption. Secondly, we had need very seriously to perform this duty, because of the strait commandment of almighty God to that purpose: Keep thy heart with all diligence. Pro. 4.23. Now this can never be done unless we view them thoroughly, and search into them with exceeding care. The Governor of a Castle can never defend it from the enemy, unless he have ●n eye to every passage that the enemy may make his entry. And ●ure it is that we shall never de●end the Castles of our souls, ●nles we have a special care vn●o the inroads of our senses, and ●he out-roads of our affections, ●y the which as so many doors ●nd Casements, sin and Satan ●oth wind himself into us. And again, this is not the least motive to stir us up unto this duty, because of the danger; for the curse of God is liable unto every one that doth the work of the Lord negligently. jer. 48.10. There is in no one part of God's worship and service that requires more circumspection, care, and conscience to the right performance of it, than this of the due receiving of this Sacrament of the Lords Supper. And therefore, as that great Gommaundement of Almighty God, of sanctifying his Saboth, hath a special memento prefixed before it, because by the careful keeping of it, we shall observe the rest the better. So of all other, the ordinances of God given unto his Church, this being the neare● and dearest pledge of his love he doth in a special manner require that men should come prepared thereunto. Lastly, consider what the Apostle saith in the verses following: v. 31. That if we would judge ourselves, we should not be judged, and by our negligent and careless neglect of this duty, we expose ourselves unto the most strict and dreadful examination of the Almighty. Now were it not better that we should judge ourselves, then that God should judge us, which the Lord will never do, if we will truly judge ourselves. Thus did the Prodigal Son judge himself, when he confessed he was not worthy to be called a Son, Luk. 15.19. and in so doing found mercy at God's hands. But when men come short of their duty herein, the Lord falls to his examination, and men that cannot endure to set sin before their eyes for their conversion, the Lord at the last will set them before his, to their confusion. Now having considered the reasons to move us to this narrow search and trial of ourselves, we now come to speak of the duty itself, which consists of four particulars, without which we can never celebrate the Lords Supper to the glory of God, the comfortable discharge of our own duties, and with peace unto our souls. The first is Knowledge, the second Faith, the third Repentance, the fourth Love.. If we find not these things in us in some measure, we cannot be meet partakers of these holy mysteries. Hear than is our duty, Examination And the things that are to be enquired after, are first, whether we have in us the sanctified knowledge of God and of Christ. Secondly, whether we have faith in him. Thirdly, whether we have repentance for our sins, and last of all, love and charity to our brethren. If these things be in us, though but in a weak measure, we may come to this Supper of the Lord, here to have them strengthened and confirmed, the Lord doth invite such poor souls to come unto him, and hath promised to refresh them, Mat 11.28. Mar. 12.26. and not to break the bruised Reed, nor quench the smoking Flax. But if on the contrary part, we find upon Examination, that our hearts are ignorant of God and of Christ, and of our redemption through him, that we want faith in his promises, that our hearts are not broken and wounded within us for our sins, that we are not in charity with men that have wronged and injured us; Then our estate is most woeful and miserable; thou mayest eat panis Domini, but not panem Dominum, as one saith: Thou mayest get part of the bread of the Lord, but not that Bread the Lord. Thou mayest get it into thy mouth, but not into thy heart: And which shall be so fare from turning to thy good and comfort, as that it shall rather add unto thy sins, and bring upon thy own head the greater damnation. 1. Knowledge. The first Interrogatory in this our examination is, whether we have that true and saving knowledge of God and of Christ, without which there can be no true faith, and so consequently no salvation. It is knowledge that is the ground of all grace and obedience unto which eternal life is promised, or which is the means to bring us to eternal life, as our Saviour witnesseth, saying; This is life eternal, to know thee to be the true God, and whom thou hast sent, jesus Christ. What things are absolute necessary to be known to salvation. We must be careful at the least to attain to the principles of Religion, as they are laid down in the word: That is, to know that there is but only one God, Creator of heaven & earth, distinguished into three persons, Father, Son, and holy Ghost. We must know, that as God created man after his own Image at the first, Gen. 1.26. Gen 2.17. Esay 53.5. in holiness and righteousness; so by his wilful rebellion and transgression, he plunged himself into all misery, and made himself guilty of eternal death. And that there was no creature in heaven or earth that could reconcile God and man, but only Christ jesus, and that he must take our nature upon him, satisfy God's justice for our sins, by bearing the punishment, and fulfilling of the law. Christ partaked only by faith. We must know again, that there is no way to partake of Christ, but only by Faith. By Faith we apply unto ourselves all the merits of his death and passion. It is the Hand of the Soul, by the which we come to lay hold on Christ, to our own salvation. And as we must be furnished in some good measure with the knowledge of the word in general, What is to be known touching this Sacrament. touching God and man, so in particular conserning this doctrine of the Sacrament of the Lords Supper, we must be in●t acted in the true use of it. Who did institute and appoint it, namely the Lord jesus, wherefore? For to be the spiritual ●oode and comfort of our Souls, that it might be a special means to support and strengthen our faith, and to keep in our minds a perfect memory of the death and passion of Christ: and ●n what a holy and reverend man ●er we ought to come unto it. The knowledge of these things, ●s absolute necessary to salvation, and without the which we cannot believe, pray a right, worship God sincerely, hear the word profitably, or receive the Sacrament worthily Nay, which is more, The danger of ignorance. such Ignorance is the forerunner of destruction, & an evident sign that the Lord hath passed by such a Soul and hath reserved it as a vessel of wrath to destruction. And this is plainly proved out of sundry places of the Scripture as, Hos. 4.6. my people perish for want of knowledge. So again Paul saith. That if the Gospel be hid, 2. Cor. 4.3.4. it is hid to those that perish, whom the God of this world hath blinded their minds. Oh fearful judgement of God able to make a stony heart to rend in sunder, Note. if men did duly consider it, what is the woeful estate and condition of men that live in ignorance! it is a manifest sign that such shall pe●ish. For if the Gospel's 〈◊〉 hid, it is hid to such as perish. So gain the same Apostle saith in ●nother place, 2. Thes. 1.8 that the Lord jesus all show himself from heaven ●ith his mighty Angels, inflaming ●e, rendering vengeance to them that ●ow not God, and obey not the gospel of Christ. And again, Heb. 3.10. The ●ord was grieved with that generation, and said, it is a people that do ●re in their hearts, for they have not ●owne my ways. Psa. 59.10. By all which ●aces of Scripture it is most ●eare and plain, that he that ●ueth in the estate of ignorance, ●nd dieth without knowledge, cannot be saved. Secondly, It is necessary to increase in knowledge daily. as we must try and examine ourselves whether we ●aue this true saving knowledge ●f God and of Christ in some ●easure in us. So must we try ●nd examine our hearts, how we grow and increase in the same knowledge. For the child of God is like a tree planted by the rivers of water, that doth ever bring forth fruit and grow. And it is impossible, that such a one should stand at a stay in religion, if we grow not forward we shall draw backward. And indeed, it is a dangrous sign of the want of grace, when men stand at a stay in religion, to be as ignorant and blind in heavenly matters, this year as they were the last year, yea many years ago. This is a mark of God's curse, that unless at the last such a one be called home and plucked as a brand out of the fire. He must needs perish eternally. 1. Pet. 2.2. The Apostle Peter, bids us grow by the milk of the word. We must then be careful to see ●hat by all holy helps and means, such as are the word, Sacrament, prayer, meditation, ●eading, &c: we may find our knowledge to increase, and that we grow daily in grace and in the knowledge of our Lord jesus Christ. Use 1 This being so, that knowledge ●● so necessary. This may serve to condemn that cursed and damnable doctrine of the Church of ●ome: who teach that ignorance is ●he Mother of Devotion. And the ●ore ignorant, the more de●ote, and Religious. But our Saviour Christ which is the chief Doctor of his Church, he teach●th that ignorance is the Mother of sin, rebellion, and damnation: and in every place the word of God, shows the danger of this ●●nne. But no marvel though they plead for ignorance as a main pillar of Popish Religion, for so are men kept from discovering their fithy abomination, for if men were not extreme ignorant in the matters of God, & his word, how could they be abused a● they are this day amongst them▪ Use 2 Secondly, this shows the fearful estate of those that live in ignorance, without the knowledge of God and his word, these men must needs live in all sin and wickedness, and so bring upon their own heads swiftly damnation, for such cannot bu● sin in all things they put their hands unto. Rom. 14.23. For whatsoever is no● of faith, is sin. And no knowledge, no faith, for how can a man believe that he is ignorant of. So that even their best duties they shall be exercised in ●s hearing the word, receiving ●f the Sacrament, prayer, &c▪ ●hese are abomination unto the Lord, and these add unto the measure of their sins, being not performed in a holy manner, in ●aith, repentance and obedience, which is altogether impossible ●or any that are ignorant to do. And yet alas, though the estate of such as live in ignorance, be so lamentable and fearful as we ●eare it is: how many be there ●hat seem to have past a state of ●heir Souls to ignorance for a term of life, as if they had who●y devoted themselves to sin ●nd Satan, and that there were ●ot a reckoning day to come! Use. 3 Lastly, this may serve for our instruction to teach us to use all care and diligence to get knowledge especially that knowledge that hath the stamp of grace upon it, and is proper to the people of God. And that we send to heaven for it by prayer unto the Lord. And attend diligently upon the word preached and taught, reading, conference, &c: lest it comes to pass that we perish for want of knowledge, and for our neglect and contempt of the same be damned for ever. And thus much touching the first Quere, Knowledge. 2. Faith. The second, interrogatory i● this our examination, is for ou● faith, which is indeed the hand of the Soul, by the which we lay hold on Christ in this Sacrament and therefore is called Sacramentum Fidelium. That Sacrament that belongs only to the faithful. This faith is the Queen of all other virtues, with out which our Knowledge shall profit us nothing at all: It is of that nature, that it purifies the heart, and makes it a fit receptacle for Christ, Act. 15.9 Ephes. 3.17 What Faith is. who is said to Devil in our hearts by faith. Now this Faith is a gift of God, whereby the elect do apply Christ and the saving promises of the Gospel to themselves ●n particular. And according as ● man believeth, so shall he receive, as our Saviour speaketh to the woman of Canaan, O woman, Mat. 15.28. Luk. 7.50 Luk. 8.48. great is thy Faith, be it unto thee as thou desirest. And unto the woman that anointed Christ's ●eete, Christ saith, Thy Faith hath saved thee, go in peace. This Faith was the hand, by which the poor woman in the Gospel that had the bloody issue, touched Christ, and was healed, according to that speech of our Saviour unto her: Daughter be of good comfort, thy Faith hath made thee whole. This is it that seasons all our Sacrifices and Services that we offer unto God, whether it be to hear the word, receive the Sacrament, prayer, singing of Psalms, thanksgiving etc. It is faith that makes them find acceptation with God, and without Faith it is impossible to please God. Heb. 11.6. This made Abel's Sacrifice, and Noah's Obedience accepted: this made that cup of water, given to a Disciple in the name of a Disciple, to be regarded of God. And the poor Widow's Mite so acceptable. And without this Faith, there is nothing that we can do, can be pleasing in his sight. That the holy Ghost speaketh of the word preached, Heb. 4.2. That it profited not, because it was not mixed with faith in those that heard it, may be said of this Sacrament, Mat. 22. That it profiteth not, because it is not mixed with faith in those that receive it; for it is faith that makes it acceptable, it is faith that bids us welcome to this feast of the great King. Heb. 11.1 It is the evidence of things not seen. It gives us a comfortable assurance of Christ's presence in the Sacrament. Yea, ●t is so necessary in the receiving of this Sacrament, that without ●t we can never receive aright, or truly partake of the body and blood of Christ. Christ saith, joh. 6.55. The excellent use of faith in this Sacrament. that his flesh is Meat indeed, and his blood is Drink indeed, but we must eat ●he same by faith. For faith is the hand of the soul, by the which we apprehend Christ and all the merits and benefits of his death and passion, and are made partakers of the same. Yea faith is the mouth of the soul, by the which we receive Christ within us, the stomach to digest Christ, and that most special part of the wedding garment, without which no man may approach near the Lord's presence. It must not be a general but a particular Faith. Now concerning this Faith, we must know, that it is not enough to have a general Faith, as the Papists teach to believe as the Church believeth; but we must labour for a special and particular Faith, to apprehend Christ jesus and all the benefits of his passion unto our own selves in particular. The Devils have in them a general faith, whereby they are brought to believe that there is a God, and that Christ died for sinners: But that they shall have any benefit by Christ's death, they want faith to believe: whereas the true child of God must labour for a particular faith, to say with Paul; Gal. 2.20. I know that Christ loved me, and gave himself for me. And again, I have fought a good fight, I have finished my course, 2. Tim. 4.7 I have kept the Faith; henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me at that day. The promises of life and salvation, forgiveness of sins, etc. we must believe that they be●ong unto ourselves in particular. The Scripture calleth Christ ● Redeemer indefinitely, the ●rue believer calls Christ a Redeemer particularly. I know that my Redeemer liveth (saith job): job. 19.25. And Thomas out of a special apprehension of God's love to him, joh. 20.28. saith: Thou art my Lord and my God. And indeed, this particular application of God's favour in Christ, laying hold on him by faith, is the very sum of Christian Religion, it will put life into all our services, and make them acceptable with the most highest. A hard thing to believe. And thus to believe is the hardest thing in the world, by reason of the strength of corruption within, and the force of Satan his temptations, who seeks by all means possible to hinder the faith of the elect. Indeed it is an easy matter for a natural man that finds no opposition, to say he hath faith, and he would be sorry to doubt of God's mercy, which is indeed mere presumption, and no faith. But when Satan shall win now a poor soul, when his own heart shall accuse him, when sin shall lie heavy upon the soul of a man, and when his conscience shallbe upon the rack, and the Lord shall seem to write bitter things against him, job. 13.15. as job complaineth, then for a man to stand upright, and to rest himself upon the rock Christ, and to comfort himself in his God, and to say, Mat. 16.16. Though the Lord would kill me, yet will I trust in him. This, ●his is the property of a sound faith indeed, against which the gates of Hell shall never pre●aile. And thus having the godly evidence and assurance of a liue●y faith, we may boldly come to the Lords Table, to this heavenly banquet and feast of our souls. The weak must not be discouraged Neither are we to abstain and to hang back from coming to this Sacrament, because we feel and find sundry wants and defects in our faith, for wherefore hath Christ lest this Sacrament to his Church, but as a stay and prop for a weak faith? There is a weak faith. An earnest and unfeigned desire to be reconciled unto God in Christ, God accepteth, and embraceth, and accounteth the very desire of faith as faith itself. And the very desire of a Christian soul, hungering and thirsting after reconciliation and forgiveness of Sins, shall be available to work out our atonement and redemption. It is not the case of all the godly ●o come to the fullness in Christ, ●o say: I am persuaded, Rom. 8.38 that neither ●ife nor death, nor things present, ●or things to come, neither Angels, ●or principalities, nor powers, nor ●eight, nor depth, nor any other ●reature, shall separate us from the ●oue of God which is in Christ jesus our Lord. Only to this assurance, ●hey labour to come, and seek ●fter, and so go on from faith ●o faith, and strength to strength: until at the last (through God's mercy) they begin to take footing upon the battlements of ●eauen, and can bid defiance vn●o the devil, the world, and all ●he enemies of their Salvation. No doubt there were some, Comfort to the weak. ●hat with a weak eye beheld the brazen Serpent in the wilderness, Num. 21.8. yet were cured as well as ●hey that saw more clearly, even so he that hath but a little faith in the Son of God, shall never have his Salvation denied him, endeavouring after more faith & more Sanctity of life. Luk. 17.5.6. When the Disciples prayed that the Lord would increase their faith, our Saviour declared presently unto them, Mar. 2.23. that if faith be but as a grain of Mustardseed in quantity: it should be effectual unto salvation, promising withal that he would not break the bruised reed, nor quench the smoking flax. But would rather cherish and nourish the least spark of grace in his children. The Disciples themselves, were ignorant of many things conserning Christ's death & Resurrection, and therefore are called by Christ, Men of little faith. Luk. 2.4.25 And such likewise was the faith of him, whose child was possessed with ● dumb and deaf Spirit, when Christ said unto him. If thou ●anst believe all things are possible ●o him that believeth. Straightway ●e cried out with tears, I believe, Lord help my unbelief. Christ ●oth not reject him, Mat. 7.7.8. nor cast him ●ff, because his faith was weak, ●ut answereth him in the desires ●f his Soul, teaching us thereby ●or to be dismayed, though we ●nd many wants & imperfections ●o be in us, inasmuch as he hath promised to cover them all, if we ●e humbled for our wants, and seek to improve those gifts and ●races we have already received. And to that end we may be birred up the more to labour for ●o excellent a grace, consider du●● these reasons. Faith most excellent. First, that without it, whatso●er we do is sin. Rom. 14.23 Whatsoever is not of faith is sin. Heb. 11.6. Secondly we cannot please God in any particular action without it. For: Without faith it is impossible to please God. Thirdly, if we want faith, we cannot hear the word with profit and comfort. Heb. 4.2. For: The word which they heard, being not mixed with faith, did not profit them. Fourthly, we cannot pray without faith, jam. 1.6. for the Apostle wils us to pray in faith and waver not. And last of all we cannot be saved without it, Mar. 16.16. for thus runs the promise, He that believeth and is baptised shall be saved, but he that believeth not shall be damned. Use. 1 Seeing then that faith is so necessary, as that without it we cannot please God, in any particular action that we shall do, that we cannot hear the word with profit, ●ray aright, have any assurance ●f our own salvation, nor receive ●is holy Sacrament with any ●uit or comfort to our own ●oore Souls. Oh how doth this ●and every one in hand to try & examine his own heart, 2. Cor. 13.5 whether ●e hath this excellent grace or ●oe. Prove yourselves whether ye be ● the faith: Know ye not that Christ in you except ye be Reprobates. ●nd to wait upon God in the conscionable use of all holy helps ●nd means appointed of God, ●oth for the begetting as also for ●e increasing of so excellent a ●race. Lest by making light acount of it, we should show ●ur selves rebellious against God ●nd injurious to our own Souls. And because the ministry of ●e word is the principal means ordained of God, both for the begetting of faith, How faith is wrought. and also for the daily increase of the same, As saith the Apostle, Rom. 10.14 How shall they believe in him, of whom they have not heard. And how shall they hear without a Preacher. And the inference upon that, is this verse, 17. That faith comes by hearing and hearing by the word of God Therefore every one must with all care and conscience attend upon that his ordinance: making conscience of the duties of the Sabbath in public and private, as hearing, reading, praying, conference, meditation etc. Which are the means the Lord ordinarily doth use, both for the begetting as also the daily increase of this grace in us. Use. 2 And surely this doth discover unto us, that the faith o● many amongst us, is but a mere imagination and fond presumption, for why? do not many ●oast of their strong faith, and ●et live in the continual neglect ●nd contempt of the public ministry of the word, either they ●re careless in coming unto it, or ●se care not to profit by it. Poor ●oules, how do such deceive themselues: whose faith one day will appear but a fancy, and in time ●f need will then deceive them. And thus much touching the ●●cond Quere, Faith. Use. 3 The third interrogatory, in ●is duty of examination is for ●ur Repentance. For those that ●e united unto Christ by Faith, Repentance. ●nd made his members, they ●ust needs repent and become ●●w creatures, and be holy as ●hrist is holy. Such must be truly humbled for their sins, hate and abhor every evil way, and endeavour in hart and life to obey God in all his Commandments. What repentance is. Now this gift or grace of Repentance, is nothing else but a conversion or change of the whole man from sin unto God. When a man comes to consider, & to examine his own ways, and upon his examination finds his estate to be miserable and cursed, 〈◊〉 he is in extreme danger of God wrath, and eternal condemnation for his sins. This will mak● a man deny himself, and t● seek for help of God. And this is that pass, th● every one of us must labour t● bring our hearts unto, if we des●● to come prepared unto th● Lords Table, and to reap an● benefit and comfort unto o●● Souls by the use of this so holy ●n ordinance. Now if we will duly examine ourselves, and search into our own hearts, we shall find, that we have run fare into God's score, ●nd that our sins are infinite of all sorts, sins of omission, and sins of commission, sins of infirmity, and presumptuous sins, in the time of our ignorance, and in the days of our knowledge, against God, and against man, yea and against our own souls: for all which, if our hearts be not hardened in sin, ●nd we ourselves come to that height of impiety, to be past fee●ing, our hearts cannot choose but smite us, and we ourselves be brought to cry out of ourselves, and to say: jer. 8.6. Alas! what have I done? Which if the Lord do show us that mercy, that we can once thoroughly come to the sight of it, it must needs work in us sorrow for sin, and to seek to make our reconciliation with GOD, whom we have offended. And because our hearets can never smite us for sin, before our judgement be truly enlightened & informed, that we have sinned, and sin must be seen before it can be sorrowed for. How to come to repent. We must therefore first of all▪ make a narrow search after sin, according to that of the Prophet: Lam. 3.40. Let us search and try our ways, and turn unto the Lord. And this search ought to be strict and narrow, in regard of the deceitfulness of our our own hearts which are deceitful above al● things, jer. 17.9. and there are in them many secret lurking-holes for sin▪ ●hich will be unespied, unless a ●rict search be used. And therefore the Prophet exhorting unto his duty, saith; Gather yourselves, Hag▪ 2.1. ●●at is, gather your wits together, and fix them upon the con●●deration of your estate. And this is to be observed as ●●e only way to true repentance, 1 To see sin. 〈◊〉 get a sight of sin, for he that ●es his sins thoroughly, will besaile them heartily. David considered his ways, and what followed upon the sight of his error ●●d wand'ring: Psa. 119.59 I turned myself in● the ways of thy testimonies. It is 〈◊〉 possible that a straying traveler should ever return into the ●●ght way, that doth not understand ●●s error: When God will bring ●ome a poor wand'ring sinner in● the way of life, he giveth him e●●r a heart to question his estate, after this manner, God hath made me a man, endued me with a reasonable soul, affording unto me the means of grace and salvation; what now doth my walking answer this mercy of his? is my life a walking in, or rather, not a wand'ring from the paths of his commandments? This makes a Sinner with Ephraim to smite upon his Thigh, and to be ashamed, which before was as an untamed calf, and then conclude● he thus after, when I was instructed, jer. 31.18.19. I Repent. And this may be assigned a●● the only cause of that grea● hardness of heart, and senselessness that so reigneth this day i● the world, even that brutish in consideration, that men go o● still in sin, adding sin unto sin, not considering what they do, but flattering themselves ●n their evil ways, and abandoning the very thoughts that should make their estates questionable; Oh this is the case of many thou●ands in the world, which doth manifestly declare how far they ●re from the practice of true Repentance. This is a matter (I confess) ●hat would ask here a large discourse, if I should speak of all ●he parts of Repentance, I desire ●ut briefly to observe some ●ew passages of the same. As there must be in the first ●lace a sight of sin (as we have ●eard), 2. To be humbled for sin. so in true repentance ●here must be a sorrow of heart ●or the same sins: Neither will ●uery sorrow for sin serve the turn, or hath Repentance accompanying it, but only Godly Sorrow. Two sorts of sorrow. 2. Cor. 7.10 There is a worldly sorrow that bringeth death, as there is a godly sorrow, the end whereof is life and peace. The first sort of Sorrow is to be found amongst hypocrites and wicked men, which are many times full of sorrow, but it is not for sin because it is sin, and offends the majesty of God, but because of the punishment which by their sins they have drawn upon themselves, even a guilty conscience, a trembling heart, and wounded soul, and withal, a fearful expectation of judgement. These are the effects of sin, and these wound the hart of the sinner, and makes him to fall out with his sins, or rather indeed with the punishment▪ like unto Cain, Gen. 4.14. Exod. 9.28. Pharaoh, Saul, and judas, etc. which only were affected with the punishment, Mat 27.5. and could have wished with all their hearts, that the same had been no sin, that so they might have lived in the same without controlment. But besides this, What godly Sorrow is. 2. Cor. 7.10 there is also a godly Sorrow, which is only to be found amongst the godly: which hath the promise annexed unto it▪ And that is, when the Child of God is grieved for sin, because by sin he hath grieved God, a good and gracious Father in jesus Christ; and if there were neither hell, nor Satan, nor punishment for sin after this life, yet inasmuch as the Lord is offended, and his righteous laws are violated, this is it that makes the hart of the godly to smite them and they to be humbled for their Sins. And this Sorrow, these sighs and throbs of the godly for sin, are those sour herbs wherewith we must ea●e our new Passeover; Exo. 12. and such troubled spirits shall be acceptable Sacrifices unto God, and such broken and contrite hearts the Lord will not despise. Psal. 51.17. The means of godly Sorrow. Now the means by which this godly Sorrow may be attained unto, are these: First, a man ought to take notice of the manifold favours and mercies the Lord hath bestowed upon him, and his own unthankfulness again unto him, and this will be a good means to break a man's heart with sorrow for sin: Thus doth Nathan deal with David, 2. Sam. 12▪ 7.8. putting him i● mind of God's mercies in advancing him to be King over Israel, ●●d delivering him out of the ●nds of Saul, adding moreover, 〈◊〉 that had been too little, he would ●aue given thee more. That was it yt●rought remorse and sorrow in ●●e heart of David. And this was 〈◊〉 that prevailed so with joseph, ●nd kept him from sin, even ●●e consideration of God's good●esse, formerly extended towards ●im. How can I do this great wickedness, and ●in●e against God. Gen. 39 Secondly to call to mind, and thoroughly to weigh the ill effects ●hat follow upon sin, I mean, ●ot only the shame before men, punishment here, loss of goods ●c, but principally the wound of ●oule and conscience, dea●ing ●nd dulling our hearts and affection's, when we are to per●rme good duties, and making ●s a burden to the Church, our selves, the very earth we tread upon, besides the full fruition of God's wrath and eternal vengeance in the life to come. Thirdly, to attend diligently upon the word preached, that so sin may be discovered, and the heart may come to smite for the same, and thus were the poor jews brought to compunction of heart for their sin of crucifying the Lord of glory. Act. 2.37. And this word is called the Hammer of the Lord, for by it the Lord doth break the hard and stony hearts of men. Fourthly, of all Sins, so in ● special manner to take heed o● presumptuous sins, for the● are the sins that wound deep and one of them will stand Satan in stead of many This made David to pray in ● special manner, that the Lord would keep him from Sins of this nature, saying, Keep thy Servant from presumptuous sins. Psal. 19.13. Knowing that they would at the ●ast, lie heavy upon the Soul ●nd conscience of that man that committed them, when he ●hould come to a true sight of ●hem. But here the weak Christi●n is bewailing his want, that he cannot bring his heart to any ●easonable pass to be sorrowful ●or sin, but howsoever, that ●●ine he would, and withal his ●eart he desires that his heart ●ould dissolve into tears, yet he ●ndes that his heart is fat, and ●ill not stoop, and this makes ●im grieve because he cannot ●ieue, yea and mourn because ●e cannot mourn. Let such for their comfort observe. Comfort for the weak. First, that the constitution of every man's body is not alike, & there may be true compunction and contrition of heart for Sin, though at all times it do not manifest itself in the eye by tears, Secondly, consider that God measureth out this sorrow and contrition of heart unto his Servants, according to their ability and strength to bear, for he i● that most wise and skilful Physician, who knoweth well what a potion of physic will work▪ and more or less will not serve whose promise is, that he wi● not lay more upon us then he● will give us strength to bear. And last of all, let such kno● for their comfort herein, tha● ●he Lord looks after the manner, ●hen the measure of any duty, or grace. And, 2. Cor. 8.12 Accepteth us according to that which we have, not according to that which we have not. And hath promised that he will not Quench the smoking flax, Mt. 12.20. nor wreak the bruised reed. And so ●ong as we please not ourselves ●n these poor beginnings, but ●ndeuour after more grace, and ●ouet after the best gifts, 1. Cor. 12.3 the ●ord doth except both of us and ●hem. Thirdly and lastly, as we must ●abour to see Sin, and to get Godly sorrow for the same: ●o that we may reap the ●intage and comfort of all, we must add a leaving and forsaking of sin. To leave and forsake sin. For he that hath ●oue his penance once truly be●ore God, I mean, hath had this hearty sorrow for his sin, it will abandon sin in his Soul, for when this Godly sorrow comes in, sin goes out. A man that hath surfeited of such meat once, will afterwards loathe it. This point is very clear by the examples of all the godly, of whom we never read, they fell into the same sins again after their repentance. They made not a trade of sin, as of David, of whom it is said, That David did that which was right in the sight of the Lord all the days of his life, 1. Reg. 15.5 save only in the matter of Vriah. And Zacheus, no sooner called by Christ, but left his former course. And great reason: for every true penitent is partaker of Christ's death, and the power of the same, which causeth him that he is now become dead unto sin: Rom. 6.6. and withal hath the spirit of God dwelling in him, whose proper work is to purify the heart, and not to suffer any filthiness to remain where it ●oth lodge. Act. 15.9. And thus we have seen the ●arts of true repentance, and wherein it doth consist: We ●re now to speak of the necessity of the same. The necessity of this duty appears by that speech of our saviour, The necessity of Repentance. Except ye repent ye shall 〈◊〉 perish. Luk. 13.5. And the words are there ●ice repeated, to show the cer●●intie of it. And again, If ye will ●●t return but continue still in your ●s, I will visit you saith the Lord, jer. 5.3.9. ●●d be avenged on you. Many are pathetical exhortations, in the ●●ripture to this purpose, to ex●rt men to repentance. O jerusalem, wash thy heart from wickedness that thou mayst be saved. jer. 4.14. And Cast away from you all your transgressions whereby ye have transgressed, jer. 18.31. and make you a new heart and a new Spirit. And again, Let us search and try our ways, Lam. 3.40. and turn unto the Lord. This is that loving admonition, Hag. 1.5.7. Christ gives unto the Church of Eph●sus who had lost their first love, Reu. 2.5. she should Remember from whence she: Ephe. 4.23. was fallen, and repent. The● and infinite places more do sufficiently declare the necessity ● Repentance, Rom. 12.2. Seeing without we cannot be saved. Yea all our Sacrifices and Services that we offer up unto Go● whether it be to hear the wor● to receive this Sacrament, ● pray etc. Without repentant are nothing worth. Faith an● Repentance, makes all our service ●o God to be accepted: and that ●his may the more evidently appear, consider what the Lord ●ayth by his Prophet Esay: When you come to appear before me, who hath required this at your ●ands, to tread in my courts? Esa. 1.12.13.14.15. Bring ●o more oblations in vain; Incense 〈◊〉 abomination unto me, I cannot ●uffer your new Moons, nor Sab●oths, nor Solemn days, nor Assemblies: And when ye stretch out your ●ands, I will hide my eyes from you; ●nd though you make many prayers, will not hear. These are fearful threatening that the Lord de●ounceth against the jews his ●wne people: But would we ●now the cause of all? the Lord ●eclares the same in the very next ●ords following: Because your ●ands are full of blood. They came in their old sins, without Repentance, and thought that so long as they offered up their sacrifices, all was well, God could not choose but accept of them. But the Lord regarded not the sacrifices of his own worship and service, when men did not perform them in an holy manner, in Faith and Repentance. And therefore the Lord exhorts them thus: Esa. 1.16. Wash you, make you clean, take away the evil of your works from before mine eyes: Cease to do evil, learn to do well. etc. This were the way to have their Sacrifices accepted, to break off their sins by repentance, without which the Lord accepteth of nothing that we do. The truth is further manifested by the same prophet, where he saith, that H● that killeth a Bullock, Esa. 66.3. is as if he slew ● man: He that sacrificeth a sheep, ● as if he cut off a dog's neck: He ●hat offereth an oblation, as if he offered swine's flesh. Now what is the ●eason of this? did not the Lord ●equire these things at the people's hand? did not his worship ●nd service consist in them? I answer yes. Yet for all that, these ●hings were abomination unto ●he Lord: For in every duty ●ere is the Matter, and the Man●er; the Lord never regards the ●atter of his service, if men fail 〈◊〉 the Manner, if they do not perform the same in Faith, Repentance and Obedience. And ●herefore the Lord lays down ●e reason why their Sacrifices ●ere rejected, viz. Because their ●ule delighted in their abhominati●. They came unto them in ●eir sins, which caused the Lord to hate both them & their Sacrifice. Use 1 This serves to put the Ministers of the word in mind of their duty, what doctrine it is that in a special manner they are to teach, and to urge upon the consciences of the people; even the doctrine of the law in the first place, and in a special manner; that so men may be brought unto a sight of their sins, and repentance for the same. And surely, in our days and times, there is more need of the Sons of Thunder then of Consolation, inasmuch as sin doth abound in every place and congregation, and that here be so few that come truly to the sigh● of the same. Use 2 Oh then in the fear of God let us try and examine ourselves seriously in this one point especially, whether we find our hearts ●o be broken and wounded in us ●or sin, for the evils of our life ●ast, desiring to walk more holily for the time to come. For this 〈◊〉 the end wherefore we come to ●his Supper of the Lord, that we ●ight be strengthened against ●●nne, and be knit unto Christ, ●nd so receive the power of his ●eath to kill sin in us, and ●ight have more power to ●ease God. So that we must try our Repentance, how we find and feel ●ur hearts humbled for our manifold sins and offences committed; whether we be grieved 〈◊〉 our souls, for offending so ●ood and gracious a God; whether we come to this Sacrament ●ith a hatred and detestation of all our former evil ways, and with a constant purpose, to walk in new Obedience, in all things purposing to please him. And when we have partaked of this Sacrament, we must then examine our hearts, and see how we prevail against our corruptions. So that though we have repentance before, yet now we must renew our Repentance, and labour to find more powe● and strength against sin the● before. But if we come in our old● sins, in our ignorance, blindness, hardness of heart, profaneness, lying, swearing, uncleanness, etc. it were better tha● we never came at all, we canno● look ever to reap any benefi● by this holy ordinance of God but in stead of a blessing, shall be sure to draw down from GOD some heavy judgement. Let us not then come in our old sins, as judas in his hypocrisy, lest we reap the reward of judas. The jews had four days to ●o prepare themselves, and they must eat the Passeover with unleavened bread and sour herbs, Exo. 12. ●y which Ceremony they were ●aught to come in Repentance, ●ith hearts grieved for sin, and ●o prepare themselves for so ●reat a mystery. And the Apostle ●xhorteth unto this duty, when ●e saith: Purge out the old leaven, 1. Cor. 5.7. ●at ye may be a new lump: for Christ ●ur Passeover is sacrificed for us. And thus much for the third ●art of our examination, viz. Repentance. Love.. The fourth Interrogatory in this our examination is for our love to man, or reconciliation to our brethren. This virtue, as it is necessary at all times, so especially at this time, when we come to partake of this Sacrament, which is a Supper of love. This is as needful and necessary to the due receiving of this sacrament as the former: For wha● were our knowledge, if we ha● the same in never so great a measure, what were our faith, or repentance, if love to our brothers be wanting, we may well call th● truth of them all into question, i● we find not ourselves ready an● willing to remit and forgive o● brethren their injuries and trespasses committed against us. This Sacrament is called th● Communion, to teach us this duty how we ought to come unto the same in love, we have one God, one Mediator, and redeemer, one Spirit, one mother the church of God, we be all members of one, and the same mystical body, and therefore when we come to this Supper we should come in love. That which our Saviour saith of Sacrifices, may very well be said of this Sacrament. When ●hou comest to the Altar, Mat. 5.23.24. and ●here remember'st that thy brother ●ath aught against thee. First be reconciled to thy brother, and then ●ome and offer thy gift. There must be first reconciliation to our brethren, before the Lord will accept of our Sacrifice or Service. Nay more, the Lord will ●aue his own service and worship to cease for a time, till ●his reconciliation be performed. I will have mercy, and not Sacrifice, Hos. 6.6. saith the Lord: meaning indeed, that men can never perform aright the duties of the first Table, where they make no conscience of the duties of the second, Love, and services to man. And hence it is that our Saviour doth most diligently exhort his Disciples and in them all christians unto this duty, saying: By this shall all men know that you are my Disciples, joh. 13.35 if ye love one another. 1. joh. 3.14 And again, This is my commandment that ye love one another. 1. joh. 4.12 1. joh. 4 7. Our Saviour makes this love a badge or cognisance by the which we are known to be his Disciples, this assures us ●●●t we are Gods children, and that we are translated from death to life. And, Hereby we know that God dwelleth in us, and his love is perfect in us. And Paul most earnestly exhorteth unto this duty, when he saith, as the elect of God, Col. 3.12. holy & beloved, put on tender mercy, kindness humbleness of mind, meekness, long-suffering, forbearing one another, forgiving one another, If any man have a Quarrel to another: Even as Christ forgave you, even so do eye, And above all things put on love, which is the bond of perfection. Where the holy Ghost doth require us, that we would make it manifest to ourselves & others, ●hat we are the elect of God, and ●hat the love of God is shed into our hearts, that we have tasted of the Lords mercy towards our own Souls in particular, for the pardon of our sins. Which we ●hall do by showing ourselves ●eady and willing to forgive others, as we have found the Lord both ready and willing to forgive us. And to this end hath the Lord ordained this Sacrament of his Supper, that it might be a feast of love, and a band or chain to knit us fast one unto another. Wherefore not unfitly is this Sacrament called the Communion, to show that there would be a holy and blessed agreement amongst those that come thereunto that they come in love, with one hart & mind, even as one man, as the Apostle teacheth. We that are many are one bread & one body, because we are all partakers of one bread. Reasons to prove the necessity of love. And to provoke us unto this duty, consider. First it is God's commandment that we should love one another; This is his commandment, that we should love one another. 2. joh. 5, Secondly, it is a mark or cognisance by the which we are known to be Christ's Disciples: joh. 13.35. By this shall all men know that ye are my Disciples, if ye love one another. Thirdly, we come all to one Table, drink of the same Cup, eat of the same bread, and so profess the communion of Saints to be amongst us. Fourthly, It is a certain mark ●nd most evident sign, that we are translated from darkness unto light, 1. joh. 3.10. from death unto ●ife, even our love to the brethren. And last of all, this is that grace that seasons all other the gifts ●nd graces of God. And as josephs' brethren were welcome for Benjamins sake, even so are all duties accepted for Love's sake, otherwise what will it profit a man to hear, to read, to pray, receive the Sacrament, &c: yea though he should give his body to the fire, 1. Cor. 13 14. that it burned, and had not love, it should profit him nothing. Use. 1 Seeing then that love, is so excellent a gift & grace of God, as that it ministereth unto us the certain assurance of our election, that we are the Sons of God, that it is it, that seasons all our actions in God's service, and makes all duties accepted to God or man. Oh how should this cause us to labour for this excellent grace, Col. 3.12. that we Put on tender mercy, kindness, humbleness of mind, meekness, long Suffering &c, and above all things Love, the bond of perfection, otherwise we ●ot expect any fruit or comfort ●n the use of this Sacrament, or ●ny other the ordinance of God. Use. 2 Secondly, Seeing love and Charity with man, is so necessary to the due receiving of this sacrament. This may serve to reprove those that are grown ●uen rusty, with rancour and mance towards their brethren, that ●ake every small occasion or ●espasse, occasion sufficient of allings out amongst them, such ●en deceive themselves, and ●●eir own Souls, if they look ●r any benefit or comfort in this sacrament. Object. Object▪ I did him no wrong, ●e wronged me, and if he would ●me and confess his fault, I ●●ould forgive him, but I will ●uer seek unto him. But mark this is the flesh and the Devil, and as yet thou hast taken counsel of none but them, Answ. Christ will teach thee another lesson. If thou remember that thy brother hath aught against thee etc. Mat. 5.23. stand not upon such terms but go thou to him, look not for him to come to thee first, and seek reconciliation with him, hereby thou shalt heap coals of fire upon his head. Otherwise with what hart canst thou pray, forgive us our trespasses, as we forgive them that trespass against us. Dost thou not pray the Lord to hasten thy destruction, and no way to forgive thee in as much as thy heart is shut up against thy brother? whereas in deed we are taught to love ou● very enemies, after the Example of Christ, who prayed for h●● Enemies, thus unto his Father. Father forgive them they wots not what they do. Luk. 23.35. Act. 7. vlt. And that of Stephen, Lord lay not this sin to their charge. Oh this, this is the truth, let us then acknowledge it. And this is the way, let us then walk in it, otherwise let us not look ●o reap peace unto our Souls, ●or comfort by any of God's ordinances. And thus (Beloved) you have scene the necessity of a Christi●n man's preparation, The Conclusion. before he ●omes to this holy Sacrament. You have seen again ●he Subject of it, not another, ●ut a man's self. And last of all, ●ou have seen wherein this du●y doth consist. Now if we find ourselves ●urnished with some competent ●easure of Knowledge, Faith, Repentance, and Love, as you have heard, all which are required to the due receiving of this Sacrament, we may then with comfort come unto it. And howsoever these graces be in us but in part, and in much weakness, yet if we be humbled for our wants, and desire to increase in our Knowledge, to be strengthened in our Faith, to be bettered in our Repentance, etc. Hear we are called to the living Fountain, from whence we may look to have supply made unto all our wants. But if on the contrary part, upon examination, we find ourselves altogether ignorant of God, and his Son Christ, and the means of our redemption, that we have not our hearts truly touched with our sins and that we are not at peace with men, better not come; for this were but to abuse so holy an ordinance, to mock God to his face, and to stir him up to wrath against us. And by this that hath been said, it may appear that few come worthily, and prepared as they ought, but ignorantly, and for custom sake, to the great dishonour of God, and abuse of so holy an ordinance. And thus much concerning the preparation that is to be made by every faithful communicant: the participation follows, which we refer to another time. Let us pray. The Third Sermon. 1. Cor. 11.28. Let a man therefore examine himself: And so let him eat of that Bread, and drink of that Cup. WHen we have Examined our souls, and prepared our hearts, and bring the true Wedding garment of Knowledge, Faith, Repentance, and Love: then we are to come to this holy banquet and feast of our souls. And so let him eat of that bread, and drink, etc. Hear we have the act of Receiving to be performed by the true Communicant, his taking and receiving of the Bread, and the Wine. In which action we note 1. The Duty itself, Eat, Drink. 2. The Qualification of the person, employed in this word, So. 3. What he must Eat and Drink; This Bread, Of this Cup. And first, for the duty itself: As before he was enjoined to examine himself: So here by no ●esse strait an injunction to Eat, and to Drink. The Doctrine is, Doct. 1 That it is not left to our choice, To receive th●s Sacrament is not a thing indifferent. whether we will come to ●his Sacrament, or not, to receive ●t, or not to receive it; but it is the will of God, and his commandment, that we should come unto it as often as conveniently we may. And so let him Eat, etc. This is not a bare permission, but rather a precept, and binds all unto obedience thereunto: And therefore as it is our duty to hear the word, to pray, to sanctify the Lords sabboth's, etc. because the Lord hath so commanded; even so hath the Lord commanded us this duty likewise, to come and partake of this holy Sacrament. And the necessity of this will appear, if we do but consider, how straightly the Lord enjoined the people of the jews the observation of the types of both the Sacraments. Such as was Circumcision under the Law, when the Lord commanded the uncircumcised Manchild (that was not circumcised according to the ordinance of the Lord) to be cut off from his people, Gen. 17.1 Exo. 3.24.5 Num. 9.13 as one that had broken the Covenant. And so for the Passeover, he that did not keep it solemnly, according to the law was to be cut off from God's people: now then, if it hold so in the ceremony, then how much more in the Substance? But the Reasons that follow, will show the necessity of the same more clearly. Reason 1 First, the receiving of this Sacrament in a holy manner, is a principal part of God's worship ●nd service, which every Christi●n is bound to perform. Now ●he Lord will be served according to his will prescribed in his word. It resteth not in man to prescribe or appoint, but to re●aine and embrace that which is taught by him. For in vain do they worship me, Esa. 29.13, 14 teaching for Doctrine, men precepts. Mat. 7.7. Now one principal part of his worship consists in the due receiving of this sacrament, and therefore in obedience to so holy an ordinance of God, men must come thereunto. Reason. 2 Secondly, it is an holy help and means to increase grace, howsoever of itself, it cannot confer grace; for unto some, both the word and Sacraments are but the savour of death unto death. 2. Cor. 2.16 Yet notwithstanding, this Sacrament may truly be said to be a Conduit, to convey the grace of regeneration and remission of sins unto the true believer: Simile. Even as the Prince's Letters are said to save the life of a malefactor, whereas indeed, they do but signify the Prince's pleasure that he shall be saved. And ●he Lord working grace in the hearts of his servants, hath ●n his wisdom appointed the ●ord, Sacraments, prayer etc. to ●e the means for the effecting of ●he same. Reason. 3 Thirdly, this Sacrament is a confirmation of our covenant, ●nd serves to be a seal of the ●ame, between God and us, Gen. 17.1. that ●e will be our God, Esay. 43.25 and we will become his people, by the which ●s by a most sure and certain ●ledge given on God's part, jer. 31.31. and received on ours, Zach. 8.8. God of his ●reat mercy, doth as it were ●●nd himself to us by an euerlast●g decree to be our God, and ●ee again bind ourselves vn●● him to remain his people, ●nd to keep a constant course of obedience before him. Use. 1 And surely this condemns those as do wittingly and wilfully abstain from the Lords Supper. For reproof. As many do offend in coming unworthily and unprepared, so many offend in coming not at all, when occasion & opportunity is offered unto them to come. Doth not the practice of such men bewray that they do lightly esteem of God's ordinance. Simile. If the King or some other great parsonage, should have granted unto a man the lease of some goodly Manor upon very reasonable conditions, and appoint a day to seal the writings, who would not give attendance, or rather what great ingratitude, were it for a man not to come at the time appointed, but wilfully to refuse and contemn 〈◊〉 friendly an offer. Oh beloved, ●he Lord of heaven and earth, he ●ath promised to give unto us Christ and with him all things▪ Rom. 8.32. Hea●en, eternal life, and the salvation of our Souls. The very day ●nd time of the Administration ●f this Sacrament of the Lords ●upper, what is it but the sea●ng day wherein the Lord offers ●o confirm his grant unto us, ●nd to establish that his covenant, ●hat ingratitude than shall we ●e guilty off, if we neglect so ●reat salvation. And surely this Sin of wil●ll refusing or abstaining from ●e Lords Table is not all one, ●ut it hath many other sins attending upon it, and accompanying it. First such men as do wilfully abstain and absent themselves, do contemn and despise the commandment of Christ himself, What sins they are guilty of, that neglect to tome to the Lords Supper. who hath commanded all to do this. To examine, to take, and t● eat. Now to rebel against God & Christ, is no small sin, Since herein they cannot but declare what a light esteem they hau● of the covenant, God hath mad● with them, & the seal of the same Secondly, such make light account and despise the memor● of the blessed death and passion of jesus Christ, which he s● straightly commanded us to keep in memory, as wherein we shall show forth his death v●till his coming again. For so ofte● as ye shall eat this bread, and drink● this cup, ye show the Lords death t● he come. Thirdly, this wilful contempt in any, doth manifestly ●eclare the great vnthankefull●esse of such unto God. Vnthankefullnesse in a great measure. Who ● great measure and deep compassion towards our poor souls ●oth afford us such props and ●ayes, to support our weak ●ith, as this Sacrament is. For ●ch is our weakness while we ●e here, even when we have ●ained unto the greatest meager of grace, and assurance of ●r Salvation, that we stand in ●ede daily of the word and Sacraments, as to beget, so to con●me and strengthen us in the ●ce received: And therefore 〈◊〉 neglect the same, when the ●rd doth offer it unto us, doth manifestly declare great ingrati●e against God. Fourthly, such be guilty of 〈◊〉 contempt of the price of their redemption even the most precious body and blood of Christ, which is offered in this sacrament unto every true believer. Mat. 26.2 28▪ 6. This is my body, which is given for you &c: And the very food of their souls, joh. 6.55. men so loath, & so lightly regard. Fiftly, such men bewray their infidelity, & do no less than temp● God as Ahaz did, which refused the sign, the Lord offered vnt● him, & said, I will not ask a sig● nor tempt the Lord. But because he asked not a sign, therefore h● did tempt the Lord, & what is i● else, but a tempting of God, for ● man to neglect the means appointed of God, & make trial whether he will save him with out the means or not. We kno● that the word, and Sacraments, a● the means appointed of God, n● only to beget faith and other graces, in the hearts of his children, but are means likewise ordained of God, to help the weakness of our faith, and to neglect or lightly to esteem of these, doth manifestly declare that such men have either no faith, or that they ●egard not the increase or confirmation of the same. And lastly such as willingly ●nd wilfully refuse to come, despise the communion of Saints, ●nd the fellowship of the Church ●nd people of God, and hereby ●ut themselves off from Christ ●nd his Church. For this Sacrament is the Communion of the ●ody and blood of Christ, from ●e which they cut and sever themselves, us unworthy. And thus you have seen how ●any sins such men are guilty of, as neglect the due receiving of this holy Sacrament, which must be duly considered of us, lest by the heaping up of these sins now, one upon the neck of another, we bring upon our own heads swift damnation. Now because there is none that either refuseth or neglecteth duly to come to this holy ordinance of God: But have some excuses for themselves, I desire therefore briefly to remous some of the chiefest of them, an● so come to the further uses to b● made of this point. Objections answered. This first and most common excuse, men have for themselves is they are not prepared, Obiect. 1. & the know that it is a dangerous thing to come unprepared, succate and drink their own damnation. Answ. I answer, that this objection doth certainly bewray great impiety in the heart of such a one: What, art thou not prepared, and therefore wilt not come? What is this but to pay one debt by another, and to add unto such men's sins, and to make them ●xceeding sinful. For know O ●hou vain man, that it is thy sin ●o neglect to come to the Lord's Table, when occasion is offered ●nto thee from the Lord, and ●hou hast aggravated thy sin, 〈◊〉 that thou art not prepared to ●ome unto it. What do such men ●at glory in their own shame? ●ur life should be a continual ●eparation, and setting of our ●ues in order for every Christi● duty, yea such as our daily sacrifice is to be offered up unto ●od. And Christians are commanded to be watchful, that so we may be always ready, Mat. 24.44. ever expsecting the coming of the bridegroom. And therefore away with such excuses, which are but demonstrations of a graceless hart, & no better than Fig leaves, that shall never hide thy nakedness from the eyes of the almighty: But the Lord one day will make it an argument against the● that thy condemnation is mos● just, and out of thy own mouth will condemn thee. Object. 2 Secondly, others think the have better ground for their abstinence, some business or other that is in hand that must be se● unto, Mat. 22. like unto those in the go●pel; one that must be excused b●cause he had bought a farm, ●nother five yoke of Oxen, a thi● that had married a wife, a● therefore could not come, these have some journey to ride, or one trivial business or other, that is matter sufficient to keep them from the Lords Table. Answ. Unto such kind of men I will say with Christ: What shall it profit a man to win the whole world, and to lose his own Soul? Is not thy Soul more precious unto thee than thy body? and the welfare of the one to be preferred before the welfare of the other, since the loss of thy Soul, a whole world cannot recompense: make not light account then of the Lords gracious call, neither belike those profane Gadarens, to prefer thy Swine before Christ I mean, the world before thy salvation. Object. 3 Other there be that allege for themselves, or rather indeed against themselves, that they are not in charity, and therefore they dare not come: Do you not know, and have you not taught us that we must come in love, otherwise we cannot receive the sacrament worthily; Now such a one and myself, we are not friends, and he hath so wronged me, that I can never put it up. Answ. Oh how do such men bewray both their impiety and hypocrisy! Dare you not come? Dare you pretend Religion and conscience in abstaining, especially upon this ground, that you are not in Charity? Whose fault is it that thou art not in charity ● thy own. Art thou not required to forgive thy brother his trespasses, Mat. 6.12. Mat. 5. and to go and be reconciled to thy brother? yea though he hath trespassed against thee, and injured thee. Religion and Christianity doth teach the professors thereof to seek reconciliation with their brethren. But of this before in the duty. Many more are the objections of wicked men, which when they come to be weighed in the weight of the Sanctuary, will prove to light, and manifestly declare the want of grace in the soul: For where there is true Sanctification in the hart of any, such a one is ever conscionable ●n the use of such means as are apppointed of GOD, for the increase of grace: Amongst which ●he reverend use of this Sacrament is not the least. There are other objections, ●hat are of another nature, made ●y weak Christians, who are ●uch discouraged in themselves: ●nd object against themselves as followeth. Object. 4 First, they say they are so fare from loathing this Sacrament, as that they long after it, but now their wants are so many, and their infirmities are so great, their faith so weak, repentance so small as that they are afraid to come. Answ. Unto such a one I say with the Disciple to blind Bartimeus, Behold, Christ calleth thee. Mar. 10.49 Such are fit patients for Christ the spiritual Physician to work on. If this complaint or the like, proceed from an inward feeling of their wants, and from a hart truly humbled for them, having in them a hungering and thirsty desire after Christ and his righteousness, Surely such a one is not fare from the kingdom of Heaven. And therefore, for the endless comfort and consolation of such that are thus humbled and dejected through the conscience of their own wants: Consider First, Comfort to the weak Christian. that the feeling of the want of grace, with grief for the same, is grace itself, for the graceless and faithless do seldom or never find any such defects in them. Secondly, Christ inviteth such poor souls unto him, saying: Mat. 11.38 Come unto me etc. Thirdly, that Christ pronounceth such to be blessed, that do ●ut hunger and thirst after righteousness, and hath said, Mat. 12.20. that he ●il not break the bruised reed, nor ●uench the smoking flax. Fourthly, that the Lord doth ●ore regard the truth of grace, yt●aboureth after perfection, then ●he measure of it, as that gift that was so highly commended by our Saviour in the poor widow. And last of all, that this Sacrament of Christ's Supper, was instituted and ordained for the weak, not for the strong, for the poor, not for the rich, & for the sick and broken hearted, and not for the whole. Now then, what an absurdity were it for a man to refuse to eat, because he were hungry, and to refuse to drink, because he were thirsty. Do not then discourage thyself more than there is cause, but come, O come unto this heavenly banquet & feast of thy soul, where thou hast a promise, that by the conscionable and holy use of this ordinance, thou shalt have thy faith strengthened, thy repentance increased, and all other graces of God confirmed in thee, to thy endless comfort. Object. 5 Some again object that the jews received the passover, but once in the year. In the fourth●eenth day of the first month at even, is the Lords Passeover. Exo. 12.18. Levit. 22.5. And the passover we know was but a ●ype of this Sacrament. I answer, we now compare the shadow and the substance together in that particular where●● they are not to be compared. For touching this Sacrament of the Lords Supper it is ●is will, that it should be administered and received often, for so ●ith our Saviour, So oft as ye shall ●te of this bread &c, And as for ●is Annual communicating, is ●ow hatched in time of popery in ●e infancy of the Church, and ●y no means to be imitated ●f us, that live now in the Sunshine of the Gospel. But to leave these objections we come now to make some further use of the point. Use. 2 Seeing then we see the necessity of this duty, For instruction. that it is not left as a thing arbitrary, to come or not to come, but it is rather a flat precept imposed upon all, To come and eat of this bread, and drink of this cup. Let this serve for our instruction that we learn to make more conscience of this duty of coming to this Sacrament. If the Lord should require as our hands a thing that were hard and heavy, we ought with all cheerfulness to undergo it, and willingly to submit out selves unto it, in regard of his commandment. How be it, this the Lord requireth at our hands, is not hard, but easy, not an intolerable burden, but tha● which may delight the Soul of christian. And therefore were shame not to do it. It was well ●aid of Naamans' Servant to his Master. Master if the prophet had ●id thee do some great thing, 2. Reg. 5.12 oughtest ●ou not to have done it? how much ●ore when he saith wash & be clean. ●f Christ should have imposed upon us greater things than ●hese, ought we not to do them, ●ow much more, when he saith, ●ake and eat. How will we drink cup of Martyrdom for Christ: ●at will not drink the cup of ●luation with Christ. Use. 3 And last of all this may serve ●r matter of singular consolatiō●to the godly that make con●ience of this duty, For consolation. that hunger ●d thirst after this spiritual ●nquet, more than their appointed food: such may surely expect a blessing. Whatsoever thy wants are, the Lord will cover them all. Do thou take the Lords offer when he calls thee to his Table, and come with a certain expectation of good success, and see if the Lord do not open the windows of heaven upon thee, and rain upon thee abundantly the showers of his grace, and refresh thy hungry Soul, with good things. And therefore in God's name le● this be an encouragement unto us, jam. 4. to Draw near unto God, seeing he will draw near unto us. And although we cannot prepare ou● selves as we would, Yet when we labour after holiness, and Sanctification of life, let us come and not be discouraged, the Lord will be merciful unto us, ●. Cro. 30.19. though we are not cleansed according to the purification of the Sanctuary. And thus much for the first ●enerall circumstance of the Text, the duty Eat, Drink, we ●ome now to the qualification ●f the person ●●. And so let him Eat etc. 2. Cir. The qualification of the person that must communicate. The qualification of the ●erson, is employed in this word 〈◊〉. Which hath reference to the ●●rmer part of the verse, examination itself. The doctrine is ●eare. Doct. 2 That after a man hath examined himself as before, It is not sufficient to come but to come prepared. and finds ●●mselfe in some measure fitted 〈◊〉 Knowledge, faith, Repentance, ●d Love, than he may come, yea ●s he alone, that hath warrant ● come and none other, and is ●e required to participate of ●s holy ordinance. It is not sufficient that a man come to the Lords Table, but that he S● come, that is in an holy manner unto such an holy ordinance. Mat. 22.11. At the Marriage banquet i● the Gospel, ma● were bidde● to the feast, and many came, bu● that was not all. If there be bu● one in the company, that come without the wedding garment, b● is discovered, and it was not h● being present at the feast, th● would serve his turn, but in a much as he was not perpar● and fitted thereunto, he is th● sentenced, Mat. 26 to be bound hand, 〈◊〉 foot, and to be cast into utter darkness. judas received this Sacrament as well as Peter, from 〈◊〉 blessed hand of Christ: yet b●cause he was not prepared th● unto, it proved his bane, 〈◊〉 gave Satan the more advantage, even for the abuse of so ho●y an ordinance, to enter into judas. Mat 25. The foolish Virgins seemed ●o expect the Bridegrooms coming, but in as much as their Oil was spent and their Lamps gone ●ut, they were taken unprepared, and so for ever shut out of ●he Marriage chamber, and the Bridegrooms presence. These ●nd the like examples, whereof ●he Scriptures are full, they all serve as a cloud of witnesses, to confirm unto us the undoubted ●ruth of this doctrine, that it is ●ot sufficient that a man come unto ●his Sacrament of Christ's Supper, and so join with the rest of God's people in receiving of the ●●me, but he must So come, that is ●●ted and prepared by a godly examination as before. The reasons follow. Reason. 1 First, it is God's commandment as to come, so to come worthily and prepared, without which preparation better never come. For we shall but offer th● Sacrifice of fools, Which is abomination unto the Lord. Ecle. 4. And a● our hearing, praying, receiving▪ &c: When we come unto them for custom sake and fashion sake not in a holy manner, in faith▪ repentance, and obedience, ar● so fare from pleasing God, a● that they rather provoke hi● Majesty and stir him up to wrath against us. Reason. 2 Secondly, such a one as come prepared as he ought, may safely expect a blessing from God, wh● hath promised to add a blessing to all that come prepared unto his ordinances, and hath said, h● will be found of all them that seek him, in the conscionable use of those means he hath appointed. Reason. 3 Thirdly, as it were a sin for a man to receive unprepared, so were it no less a sin for a man to be prepared, and not to receive, for his preparation otherwise were to little purpose. Use 1 Seeing then that it is not enough for a man to come, unless he come prepared: Oh how should this humble every one of us, that have many times come and partaked of this royal feast and supper of the Lord, without our wedding garment; Note. many a time have we received this Sacrament, when we made little or no preparation vn●o it: and this was our case before our calling, in the time of our unregeneracy, howsoever it hath fa●ed with us since. And surely it was Gods wonderful mercy unto us then, that we were not destroyed for abusing so holy an ordinance, and his gracious & glorious presence therein. And now (my brethren) albeit we have escaped our deserved judgement, which the Lord might then have most justly inflicted upon us, yet now should we judge ourselves worthy, then to have been destroyed, and labour to be humbled for our old sins, lest they bring upon us new judgements. Use 2 Secondly, this may serve for matter of terror unto all wicked and men, that make no conscience of this duty, who either seldom or never come to this holy ordinance of God, or if they come, come altogether unprepared. What though the Lord in this Sacrament do offer unto them his own Son, and the benefits of his passion, remission of sins, redemption, his Spirit, and Kingdom. They prefer their sins before these, and by no means will be brought to part with them, but have their appetites so taken up with earthly things, that they have no mind at all, or appetite to spiritual things. Oh, the case of such men is most miserable and fearful. How just shall their condemnation one day be, when the Lord shall enter into judgement with them for neglecting so great Salvation. Use 3 Thirdly and lastly, this may minister matter of singular joy and consolation unto the godly, For consolation. that labour to prepare themselves, and seek to put away their sins by godly sorrow. Though this man cannot be so fitted and prepared as he desires, he may not be discouraged, but draw near unto God in his ordinance, who will accept of the poor desires of his servants, and hath invited such hungry and thirsty souls to come unto him, and hath promised to satisfy them: but of this before. Now because the heart of man is deceitful above all things, jer. 18.17. and we are ready to deceive ourselves herein, I shall very shortly propound such degrees of grace, as are in some measure found in those whose hearts are at all seasoned with grace: and without which no man, The least degrees of grace are can come unto this Sacrament with comfort, or expect any blessing from God. First, they must see their wants, 1 To see sin. this is required in every one, to have their understandings enlightened, by the which they come ●o see what God requireth, and how far short they come of that obedience the Lord requires at ●heir hands; and this is indeed 〈◊〉 first step to true repentance and ●ound conversion, to attain to ●he sight of our own wand'ring, ●nd is one of the smallest degrees ●f grace that can be in any. And because that wicked men and hypocrites may attain unto this, ●hat shall never be saved, unto ●his more must be added. And in the second place, 2 To be humbled for sin. this ●an must be humbled for his ●ants, and not please himself in ●●em. And this is it, as I take it, yt●●ts the difference between the ●odly Christian and the Hypocrite, though both see and discern sin in them, yet both doth not dislike sin, because it is sin, and offends the Majesty of God. There is ever in the heart of an hypocrite some secret sin or other the which howsoever in his judgement he knoweth to be a sin, Note. yet in his affection he could wish it were no sin, that so he might live in the same without controlment, for this appears by his often relapse into the same sin, whe● as the child of God is content tha● the sacrificing knife of the Law, should be applied to the throat o● every sin, even to his darling and beloved sin, that so he might no● offend so good & loving a father 3 To pray for the pardon of sin. Thirdly, he is earnest with Go● to pray for pardon, not resting in the former degrees of grace, to see sin, and to be grieved for it but making conscience of all holy means by the which he may obtain deliverance. And because it is God alone that is offended, and his most righteous laws violated, unto God goes he, and desires as earnestly that God would cure his corrupt nature for the time to come, as to pardon his sins that are passed in his life: And O Lord thinks he, that I could be more holy, and less sinful; and it is the on●y grief of his heart, that he cannot master his corruptions as he ●hould, and as he would. Fourthly, 4 To resolve for the time to come of new obedience. he resolves hereafter to come more prepared; as to ●ee and acknowledge his want of due preparation, with grief of heart for the same: So there is a ●esolute purpose in his soul, in all things to please God, and for the time to come, to walk in new obedience. These are the least degrees of grace, and in some measure are to be found in the weakest Christian, and in him whose hart is truly seasoned with grace: as for others, they are able to practise more excellent degrees of Mortification and Sanctification. Doct. 3 And So let him Eat, &c: That is, being fitted and prepared as before. We may yet observe one note of instruction further. That Circumstances in God's service are to be observed, Circumstances in God's service must be observed. and good things must be done in a good Manner. This is in effect the same that was handled in the former doctrine; I shall handle the same so much the more briefly. The Manner as the Matter of God's service is to be looked after, ●nd hence is it, that many men ●auing performed the outward work of some commendable duty, and failing in the circumstance of the manner of performing of it, have marred all. The people of the jews performed many things in themselves commendable, Esa. 1.14.15. yet having their failings in some particulars, the Lord did abhor both ●hem and their services, & hence ●s it that David giving direction ●nto Solomon his son, touching God's worship. Doth prescribe ●s the matter, so the circumstances ●hat belong unto it, how and ●fter what manner he should serve the lord And thou Solomon ●y son, 1. Cro. 28.9 know thou the God of thy ●ather, and serve him with a perfect ●eart, and with a willing mind &c And the same doth Solomon again in his time give touching Gods worship, Eccle. 5.1. When thou goest into the house of God, take heed to thy feet. How is this thing urged in all the Epistles of the Apostles, that men should regard circumstance in the Act of God's worship, and the manner how they perform it, as the matter, as: The Lord loveth a cheerful giver. jam. 2.12. So run ye that ye may obtain, and So speak ye, 1. Cor. 9.26 and so do ye, as they that shall be judged by the perfect law of liberty. These present texts of Scripture, and the like, whereof the Scriptures are full, they all serve to confirm unto us the undoubted truth of this doctrine, that circumstances are to be regarded in God's service, and men must regard the manner, as the matter in the true performance of the same. Reason. 1 And great reason, for the Lord that hath commanded the one, hath commanded the other, and we have a commandment for circumstance, as well as for substance, and God looks that his work should be well performed, as performed. Reason. 2 Secondly, Circumstances of actions may overthrow an action: Give me children (saith Rachel) or else I die. A speech proceeding from a Spirit very impatient of delay. That notwithstanding, the desire itself was not unlawful, yet her manner spoiled the matter; and so in the ●andling of the word of God, when men shall leave the fountain, the pure word of life, and stuff their Sermons with philosophy, and the vain fantasies of man's brain, and so in prayer, when men will seem, to Draw near unto God with their lips, when their hearts are far from him. And to give Alms pharisayical-like to be seen of men, circumstances make or mar all. Reason. 3 Thirdly and lastely, God is a Spirit, and he that will worship him, must worship him in Spirit and truth. It is not shows and shadows that will serve his turn, make we never so glorious a show, if we give not the Lord our hearts, all is nothing worth. So then, whether we consider, that God hath commanded the manner, as the matter, that circumstance of an action, may overthrew an action, or that God being a Spirit must be worshipped spiritually, we conclude the circumstancs in God's service, must be regarded of us, that so holy duties may be performed holily. Use. 1 And surely this serves in the first place, to reprove such as stand upon the workedone, Forreprofe. not regarding any circumstance, or the manner of doing it. How many have we in every congregation, who think they can say enough for themselves, that they they have been at the Church upon the Sabbath, & if they have offered their, there presence once or twice upon that day, God ●s much beholden unto them, & ●hey have done enough, yea, as much as any, or as the Lord doth require. And so if once or twice ●t the most in the whole year, ●hey partake of this Sacrament, what would we more? although (poor Souls) in the mean ●ime they have but offered the Sacrifice of Fools, and the Lord one day will say unto such, Who hath required these things at your hands? yet herein they think they highly honour God, never regarding how or after what manner they come thereunto. Use. 2 Seccondly, this may serve for our instruction, to teach us to learn what circumstances are required in every duty, For instruction. and how and after what manner we should perform the same, both in public and private, the hearing of the word, receiving of this Sacrament, Prayer, Singing o● Psalms, &c, that so performing them aright both for matter and manner, or at the least so endeavouring, we may bring some glory unto God, and peace and comfort unto our own Souls, th● which we shall never do, so long ●s we rest contented with the outward matter of God's service: ●nd look not after the right ●anner of our performing of ●he same, but of this before. And thus much for the Qualification, of the person that ●ust communicate. We come ●ow to the third and last circumstance, what he must Eat, ●●d Drink: Of this Bread: of this ●up. And so let him eat of this Bread, ●d drink of this Cup. the handling of ●is point we are to serve two things. 1. What it is to Eat and Drink. 3. Circumstance What he must eat and Drink. 2. What we Eat and Drink. For the first, A twofold eating. we must know ●t there is a twofold Eating ●nally, and Spiritually The first is an outward partaking of the outward sign of Bread & Wine carnally, 1 Carnally. which indeed a wicked man may do which doth reap no benef●● nor comfort thereby, as Iuda● did, and as all wicked and impenitent persons that live in thei● sins, and want Faith, the han● of the Soul (whereby the tru● believer doth lay hold vpo● Christ) do at this day. The second, is spiritual an● mystical, 2 Spiritually. and that is by faith inwardly to feed upon the bod● and blood of Christ. And 〈◊〉 much importeth those words 〈◊〉 our Saviour. I am the bread of li● he that cometh to me shall ne● hunger. joh. 6.36. And he that believe on me shall never thirst. And th● to feed on Christ, What it is to feed on Christ. is to belee● in Christ. And it is an action the Soul, when as we do by faith apply jesus Christ his death and passion unto our own souls in particular, believing that he died for our sins, Rom. 4. vlt. and rose again for our justification: According to that of john: As many as received him, to them he gave prerogative to ●e the Sons of God, even to them that believe on his name. So then, ●o feed on Christ is to believe in Christ. And indeed, To feed on Christ, and to believe in Christ all one. Christ attribueth the same fruit and effect to ●hem that believe in him, that ●e doth to them that eat his bo●y and drink his blood, to teach ●s, that by eating and drinking, ●e meaneth nothing but belee●ng. And to this end, to con●me us herein, compare these scriptures together▪ He that earth my flesh, and drinketh my blood, joh. 6.54. hath eternal life. verse 40. And This is the will of my Father, that every one that believeth in the Son, should have eternal life, and I will raise him up at the last day. Whereby it appears, how Christ doth attribute that to believing, he doth to eating and drinking. And hence it is that under the Law, before Christ came in the flesh, it is said, that the Fathers did Eat the same spiritual meat, and drink the same spiritual drink the Corinthians did, 1. Co.. 10.1.2. and other Christians that lived under the Gospel. And how could this be, but only by faith, resting upon the promises of Christ's coming, that it was he alone tha● should take away the sin's o● the World. Luk. 23.40 And thus did the believing thief upon the cross ●hough he did never receive this sacrament, eat the body, and ●rinke the blood of Christ to eternal life. Object. If to believe is to eat Christ, 〈◊〉 what end then serves the ●se of the Sacraments in the Church? Answ. They still retain their use, ●●d are most holy and excellent ordinances of God, to be used of 〈◊〉 for our benefit and comfort: ●●d serve, as for the begetting of ●ith, and other the graces of ●od in us; so for the confirmation and strengthening of the ●me. Now who hath that grace of ●od so firm and perfect in him ●ut stands in need of help dai●, and of the further confirma●on of the same. Lo this is one 〈◊〉 the most excellentest ordinance of God, that he hath sanctified to the same end, which in all holy obedience we are bound to use, as a thing most necessary while we live here. So then, the point of Instruction is: That Doct. 4 The faithful only feeede on Christ in this Sacrament, The faithful only feed on Christ in this Sacrament. As a man coming to a feast being hungry, is assured there to be refreshed and strengthened, so the true believer, that hungers and thirsts after righteousness, is sur● here to be satisfied. And indeed inasmuch as the fruit and benefit thereof doth appertain unto a spiritual and eternal life, wicked men cannot thus partake o● Christ in this Sacrament. The● want a hand to lay holde o● Christ, a mouth to receive Chris● a stomach to digest Christ, a●● can only ta●● of the outward elements of Bread and Wine, to the preservation of a temporal life: but can in no wise so partake of them, as they may serve for the strengthening of their souls vn●o eternal life. For herein indeed, is that true which the holy Ghost speaks of the word preached: That it profited not, Heb. 4.2. because ●t was not mixed with faith in them ●hat heard it. So, even so may it be ●ayd of this Sacrament, that it ●rofiteth not, because it is not ●ixed with faith in them that receive it. But this point was sufficiently declared in that part of ●he communicants examination ●hich showed the great necessity ●f faith to the due receiving of his Sacrament. The uses follow. Use. 1 Seeing then that the faithful only feed on Christ, in this Sacrament, we may hence learn, that all men do not receive alike: Some catch only the Shadow, some lay hold upon the Substance: Some feed on Christ, others feed only on the elements of Bread and Wine. Some are strengthened in the inward Man, and Christ doth dwell in their hearts by faith▪ Others again have but the body only refreshed, and their souls in the mean time, hunger-star●ued and ready to perish. Unto some this Sacrament is a savour of Life unto Life, unto others the woeful savour of Death unto Death: and eating the same unworthily, eat and drink judgement unto themselves. And thi● is the condition of all such a● want faith. Use. 2 Secondly, seeing the faithful reap such benefit by the reverend use of this sacrament, to feed on Christ, and to be nourished unto eternal life. Whereas wicked men that want faith, reap no fruit or benefit by it But on the contrary, this Sacrament is as poison unto them, and proves the very bane of their Souls, so as they eat and drink their own damnation. This shows what ought to be the care of every godly Pastor ●nd faithful Minister, even to ●arre from so sacred an Ordinance, all such as show themselves unfaithful, and impenitent, and in whose lives there appears not the work of Sanctification, all are not indifferent● alike to be admitted for that ●ere to make the Church of Christ 〈◊〉 Sty of Swine: No, Holy things ●●e not to be given to Dogs. Mat. 7. A naked sword in the hand of a child or madman that cannot use it. Let discipline have her place, and wicked men as rotten members cut off, that so they may be brought to the sight of their sins, and repentance for the same, that the rest may fear, and so be preserved in sound doctrine, and holiness of life and conversation. Note. Oh, if Ministers would but consider of this, that in giving of these Seals to any, they do thu● much, as if they should say unto every one whom they do admit; I as the Minister of Christ, and in hi● stead, do by these Seals assure thee that thou art the child of God, ●●member of Christ, who is wholly thine, for thy eternal Salvation which to do to a limb of Satha● how horrible a sin were it. And for this cause it is well provided in our Church in this and, that the Minister must not only examine such as he admitteth unto the Lord's Table, ●ut also refuse such as he findeth ●o be ignorant, and can give no testimony of their faith, be out of charity, or any other ways ●e notoriously wicked, and show ●o token of repentance. These ●nd such like, even by the order ●f our Church ought to be debarred & not suffered to partake ●f the Lords Supper. So that, what Minister can admit such, but ●ust incur God's heavy displeasure, abuse his Sacred ordinance, grieve Gods faithful people, ●ncourage others in sin, & make himself guilty of other men's iniquities, than the which, what can ●e more fearful. Furthermore Ministers must know that this Sacrament is the Lords broad seal of eternal life. The keepers whereof are the Ministers of God. Now therefore as the Lord-keeper of the King's broad seal is guilty of of great offence, if not of treason itself, that should give it without authority from his Majesty: How much more heinous is that Minister's sin, who shall give the seal of God's kingdom to such, as he is not able to justify it before God, that is fit for the same. This I speak not as though I meant that any man can judge of the heart, for that is proper to the Lord. Only this I say, that God who hath made his Ministers keepers of his seal, hath plainly showed to whom they must deliver it, and hath put as it were a rule and measure into their hands to measure every one by, that so they may know whom to allow, & whom to disallow. Use. 3 Thirdly and lastly, seeing that only the faithful feed on Christ unto eternal life, and that to believe in Christ, is to eat Christ. This may minister matter of singular comfort and consolation unto the Godly, in time of oryall, tribulation, Sickness and ●ther adversity, to consider, ●hat howsoever by sickness, persecution, imprisonment &c, they ●ay be kept from partaking of ●is holy banquet, they cannot ●e kept from partaking of Christ ●y faith, and howsoever they ●ay be separated from the congregation and society of the faithful, yet they have still a secret and sweet fellowship & society with Christ their head, who will accept of the will for the deed, and answer the desires of their Souls when they cannot come unto his ordinance, with a gracious supply of his own spirit. Now as we have heard what it is to eat Christ, viz. to believe in Christ, and that it is a privilege that belongs only unto the faithful so to do. So now we are to observe our spiritual union, which by this means we shall have with Christ. The Godly have communion with Christ in this Sacrament. For this word Eat and Drink serves to set out unto us our Spiritual union and communion that we have with Christ, being made now bone of his bone, and flesh of his flesh. That as verily as we see and feel our bodies to be nourished and fed by the outward elements. So, even so undoubtedly are our souls likewise nourished & strengthened, by the body and blood of jesus Christ, applied by Faith. So as the true believer becomes now assured that Christ jesus with all the merits of his death and passion, becomes to be his righteousness and obedience, and doth ●ruly belong unto him, seeing Christ is his. Even as truly as Bread and Wine is turned into his substance, and becomes his, so Christ and his benefits becomes ●is likewise. Christ in this Sacrament doth give the true believer a sure possession of himself. So that the Instruction Doct. 5 that doth arise hence to the endless comfort of every true believer, is That Christ jesus in this Sacrament of his Supper doth give unto the true believer, a sure possession of himself. And hereby we come to be engrafted into Christ, and to have a spiritual being in him. So that as the spiritual eateing of Christ, consisteth in faith, by the which the true believer doth truly partake of Christ, so doth it in a consequent and effect of faith, which is our spiritual union and conjunction we have with Christ. And this the Apostle calleth a Great mystery. Speaking of Christ and his Church: Ephe. 5.32. for what union can be greater or stronger then that which is between the thing nourshing, and the thing nourished. The cup of blessing (saith Paul) which we bless▪ is it not the communion of the blood of Christ? 1 Cor. 10.16. And the bread which we break, is it not the communion of the body of Christ? And the Bread and wine, are not only pledges of what shall be bestowed upon ●s, but effectual means to confer & exhibit the things promised unto us. Yet what can be ●earer unto us than our Meat ●nd Drink. We can have no greater interest into any thing ●hen in our food, for that is part ●f ourselves, and turns into our ●ery substance, and there is no ●●e member of the body, but ●ceiues life and strength from ● what then can more lively express this union and conjunction, that we have with Christ, then ●read and Wine, in this Sacrament doth. ● am not ignorant, how the spi● of God in the Scripture, doth ●der diverse similitudes, labour ● set out this our union and conjunction with Christ, as by the Similitude of a Marriage, the strongest conjunction tha● can be betwixt any. By a building, whereof Christ is the foundation. By a tree, whereof Chri● is the Root, we the branches: Nay more, which is strange, the● is scarce two things in nature come to be made one: But th● spirit of God in some one plac● or other doth borrow a comparison from the same, to express our union and communion tha● we have with Christ. But amongst all other things none ca● more lively set out the same vnt● us, than this Sacrament doth where Christ doth in a most lively manner communicate himself unto the true believer. 〈◊〉 the which, he comes to be transformed, and transchanged into into the Godly Nature, 2. Pet. 1.4. making us one with himself. Object. But Christ is in heaven, and we are upon earth, how then can ●t be that we are united unto him? Answ. I answer, that though Christ ●e in heaven, and we on earth, ●o distance of place can hinder his union, inasmuch as it is spiritual, and so hath Christ promised to be present with hi● church ●nto the end of the world, joh. 14. spiritally. We may see this to be ●eare, by the members of Christs mystical body, howsoever they ●e scattered and dispersed tho●wout the whole earth, and have ●uer seen each other, yet are notwithstanding knit together ● the bond of one spirit into an ●ly Communion, Note. and have in ●em a fellow feeling of the miseries one of another. Then why should we doubt but that the head and members of this mystical body, are also one by the same spirit, though Christ be in heaven, and we upon earth. There needs not any corporal presence for the effecting of this union, his spirit is sufficient while we abide here, which is given to all that truly believe. Now from this ground of a Christian man's union with Chris● there proceeds many comforts. Comforts arising from our union with Christ First then, seeing we are vnite● unto Christ, and made one wit● him, here-hence ariseth a notable comfort; That the Lord jesus Christ, 1 Comfort. who sanctified o● Nature, that he might assume it, he will also sanctify us, i● as much as he hath united us unto himself. It is not so left unto us to do, as that the Lord jesus Christ will be a mere patient, but he hath taken it into his own hand to perform. Moses may marry an AEthiopian, but he cannot change her colour: but the Lord jesus Christ shall make to himself a glorious Church, Eph. 5.27. not having spot nor wrinkle. And from him shall we have such a garment as shall cover all our nakedness from God's sight, Even Christ our righteousness, who being united unto us, and we unto him, shall cover us therewith. For, shall the woman in the Gospel but touch Christ's garment, & be cured, and ●hal we be incorporated into his body, Mat. 9.20. and made one with him, and not have the running sores of our corruptions stayed, and more and more solued in us, by the work of God's Spirit that is in us. 2 Comfort. Secondly, we have by our union with Christ, a communion of estates; for being united unto him, he must needs be touched with compassion of our infirmities. This is clearly to be seen in a natural body, as the Apostle witnesseth: 1. Cor. 12.16. If one member suffer, all suffer with it. The foot cannot be pained, but the head is affected with it; one finger cannot ache, but all the body suffers pain. Even so it fares in this mystical body: He that toucheth you, touch the apple of mine eye. Zach. 2.8. There being a most sweet and secret sympathy betwixt Christ and his members, so as to persecute them, is to persecute him, Act. 9.4. Mat. 25.40. he still partaking with them in their weal or woe; a sweet comfort. Thirdly, we have by virtue of this union and conjunction with Christ, 3 Comfort. a most certain assurance of the resurrection of these our bodies to life eternal, for so saith the Apostle; Rom. 8.11. If the spirit of him that raised up jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. And this is likewise confirmed by that of our Saviour, where he saith; joh. 6.33.54.58. Whosoever eateth my flesh, and drinketh my ●loud, hath eternal life, and I will ●ayse him up at the last day. What ●hough these bodies of ours, for ● time do taste corruption, they ●hall not perish in corruption. Trees, and plants of the earth in ●he winter season, appear like dead trees, without leaves or fruit, but in the Spring time they bud, blossom, and bring forth. And the reason is, because of that union and conjunction which they have with the root, where lies the Sappe all the Winter season. Even so, by virtue of our union and conjunction we have with Christ, these decayed bodies of ours shall one day rise again, and that to life eternal, where we shall ever enjoy the Lord. And last of all, this our union with Christ, 4 Comfort. what doth it but assure us of the grace of perseverance, that we shall hold out firm and constant unto the end, so as the gates of hell shall never prevail against us. And the reason is clear: Mat 16.16. Rom. 11.18 We bear not the Root, the Root beareth us. We are fast knit unto him that is the Lord of Life. We are built upon a sure foundation, Ephes. 2.20 Christ himself being the chief Corner stone. And Because I am not changed, therefore ye are not consumed, Oh ye Sons of jacob. And surely in time of temptation, this is a sure stay unto God's people, to consider the manifold privileges that follow such as are united unto Christ. Now the use in a word. Use. Seeing the godly are thus knit unto Christ, and have such an union and conjunction with him, it shows, as the happy and blessed estate of all those that are thus united unto Christ, in regard of their manifold privileges they enjoy by him: So the miserable estate and condition of such as are left in their old sins, as wild Olives, not plucked up, and planted into the stock Christ: Their nature is not change, Christ partakes not with them in their sufferings, but the same is inflicted as a judgement of God upon them. Little comfort can such have in their life, whose hope and glory is but vain, and dyeth with them, if not before them: Less comfort in death, inasmuch as judgement doth follow, Heb. 9.27. and they are then to give up their account unto God. Poor souls, if such only be happy and blessed, who have the Lord for their God, and are thus knit unto him, oh, where shall the and sinner appear, that are solyable unto all miseries, crosses, and curses in this life, & hereafter to be separated for ever from his glorious presence: But of this before. And thus much for the first circumstance, what it is to Eat, and what to Drink. The second, followeth, and that is what we eat, ●nd what we drink. Of this Bread: Of this Cup. It is Bread then that we eat, 2 Circumstance what it is that we Eat and Drink. ●nd it is Wine that we drink, too of the most excellent creatures ●hat God ordained for the use 〈◊〉 comfort of man's life, the one, ● strengthen man's heart. The o●er, to glad man's heart. For use ●nd comfort, what would we ●aue more, and therefore of all ●her creatures the fittest for ●ch an holy use. Teaching us ●us much. Doct. 6 That the true believer that ●rtakes of Christ, Christ every way a sufficient Saviour unto the elect. as every true believer doth in this Sacrament, shall find him every way a sufficient Saviour, whatsoever our wants are, we shall here find a Supply made unto them all; for the weak; here is Bread to strengthen them. For the sorrowful here is Wine to comfort them, And thus doth the Lord by his prophet Esay make a free and a large proffer of his heavenly graces unto his Church, yea such good things as shall make a Supply unto all our wants. H●e every one that thirsteth, Esay. 55.1. come ye unto the waters: And ye that have no silver come buy and eat, come I say, buy Wine and Milk without money etc. Whereby Wine and Milk etc. are to be understood the graces of God's spirit, yea such good things as will fit every man● turn, according to their several necessities. Some have Sorrowful hearts, for such he hath wine to comfort them. Some are Babes, for such he hath Milk to nourish them. Others are feeble ●nd weak, for such he hath Bread to strengthen them, others are grown Christians and ●espect their pleasure, and unto ●hem he hath Let your Soul de●ght in fatness. So that Christ is all ● all unto all, Col. 1.19. for so saith the Apostle, It pleased the Father, that in ●m should all fullness dwell. And ●his fullness we all receive grace ●r grace. Mat. 1.21. He is jesus a Sauiour ●●d shall save his people from their ●nes. He is the way, the truth, 1. Cor. 10.3.4. ●●d the life, and there is salvation ● none other. Say we than ●th the Apostle, Lord whether ●ll we go? thou hast the words of arnall life. It shall little avail to go to Saints or Angels, or the Virgin Mary, to procure a pardon from the Pope, indulgence etc. in as much as for all our wants, of what nature soever, here we may have supply. The reasons follows. Reason. 1 For first, the Lord jesus Christ he hath satisfied the law fully in the rigour thereof, & by his death hath removed the curse: even that judgement, that was due for sin. As also by his obedience merited our peace and procured the blessing. So that now we may safely reason with the Apostle▪ If when we were enemies we were reconciled unto God by the death o● his Son: Rom. 5.10. how much more being reconciled, we shall be saved by his life The reason is clear. Reason. 2 Secondly, God the Father i● he that was offended with mankind, for his disobedience, and he it is, that threatneth the curse an● afflicts the punishment, now ●ath not he apppointed his own ●onne to be our peacemaker? ●● workman's reconciliation? ●nd to make atonement for us? ●ow then can he but be pleased ●ith his own sacrifice, and accept of the obedience of Christ: inasmuch as he appointed him 〈◊〉 suffer for the same end. Reason. 3 Thirdly, the infinite power ●at is in Christ jesus, and the wonderful validity that is in his obedience and sufferings, doth ●eare this truth, and to the endoss comfort of every christian ●ule may settle our judgements, ●●d comfort our consciences, ●●at Christ is every way a suffici●t Saviour unto the true belee●r, that As by ones man's disobedi●ce many became sinners, even so, Rom. 5.19. 〈◊〉 the obedience of one, many be made righteous. The means that Christ hath used, being more forceable to repair our breaches, and to set us at liberty, than Adam's si● could be to procure our misery, and to keep us in bondage. Reason. 4 And unto all that hath bee● said, may be added the wonderful love of jesus Christ toward his Church and people, who a● he is a Prince of wonderful riches, power and glory, bein● the Sovereign Lord of all things and hath in his power and possession great variety of all goo● things. So is he ready and wi●ling to communicate the sam● unto others, calling upon men ●● come, and to Eat, and to Refre●● themselves with good things. An● who can doubt of this, that he● that was so willing to lay down his life a ransom for us, when w● were his enemies, can deny us any good thing, inasmuch as we are now reconciled unto him. Oh no, the Lord is very bountiful and needs not to be sparing as man in his gifts, in as much as in him lie hid all the treasures of life and of happiness. Use. 1 This serves, to refute that horrible doctrine and practice of ●he Church of Rome, that leave ●he fountain, & dig unto themselves cisterns that can hold ●o water. I mean which leave ●esus Christ, in whom all the ●reasures of happiness are hid ●nd through whose sufferings a●one we come to have life, and ●o rely upon the merits of ●aints and Angels, and so patch ●nd piece out their own merits ●ith others, denying the free iu●ification of a sinner by Christ alone, a Doctrine; then the which, what can be more derogatory to the blood of Christ, when men shall mingle heaven and earth together, the merits of frail men, with the all-sufficient sufferings of jesus Christ. Use. 2 Secondly, this may minister matter of singular joy and consolation unto the Godly; tha● Christ is every way a sufficien●●au iour. Whatsoever then ou● wants and necessities are: Le● Christ be our refuge, and to him let us go, here we may hau● supply made unto them all Christ is a gracious help an● remedy unto all afflicted consciences, he hath promised t● satisfy the hungry, and to refresh the thirsty soul, yea he will fi● us with all good things, an● never send us away empty. Of this Bread: Of this Cup. Doct. 7 Note further here, that the true Communicant is not only to Eat, but to Eat and Drink▪ Christ delivered both these signs, not only the Bread, but the Wine also unto the Disciples. So that the instruction is, That both kinds by the Minister are to be delivered, Communicants are to partake of both kinds. and both kinds by the Communicant are to be received: not Bread only, nor Wine only, but Bread and Wine. And great Reason. Reason. 1 For first, it is Christ's commandment that we should do ●o. After a man hath examined himself, he is enjoined To Eat ●f this Bread, and Drink of this Cup. Luk. 22.19. 1. Cor. 11.24. Luk. 22.20. joh. 6.54. And often are these words used ●y Christ; Take, eat, this is my bo●y, which is given for you, and ●hich is broken for you. And so for the Wine, Drink ye all of this: and This is my blood which is shed for you. This then being Christ's commandment, and his own ordinance, doth bind all to this duty. Reason. 2 Secondly, the true communicant aught to partake of both signs, and communicate under both kinds, in regard that Christ's blood was indifferently shed for all the faithful; for the laiety aswell as the Clergy, and All are commanded to show forth Christ's death until he come, and how shall this be done, but by eating of the Bread, & drinking of the Wine: for so saith the Apostle; 1. Cor 11.26. As often a● ye shall eat o● this Bread, and drink of this Cup ye show the Lords death till he come▪ And again, of the Wine, Chris● saith thus; This is my body, whic● is shed for you, and for many, for the remission of sins. Mat. 26.28. Why then should the blood of Christ, or the Cup, which doth represent the same unto us, be denied them unto whom Christ hath given it. If ●hey have part in Christ's death, which is the thing signified, why ●hen not in the Sign and Seal ●hereof? Reason. 3 Thirdly, to receive this Sacrament under one kind, is to make ●he condition of Christians under the Gospel, inferior to the ●state of the people of Israel under the Law: For what saith the apostle; 1. Cor. 10.4 They did all drink of that ●iritual Rock that followed them, ●●d that Rock was Christ. But ●●at were absurd, to make the ●●ndition of such that lived under the shadow, to excel the con●●tion of such as live under, and enjoy the substance, no, no, the Lord doth more highly honour his Church under the Gospel, than so to keep them back from any privilege they enjoyed under the Law. Use 1 This doth show how sacrilegiously the Church of Rome doth deal with the people, who will not suffer them to partake of this Sacrament in both kinds, but deprive them altogether of the Cup, separating those thinger which God hath joined together, and so bereave the poor people of GOD of the sweet● comfort of this Sacrament, making them but a dry feast only o● Bread, whereas Christ hath instituted and appointed Wine aswe●● as Bread, to be used in this Sacrament, of all such as come prepared thereunto. Now if any should ask, Why Bread and Wine. why Christ should make choice of Bread and Wine, rather than any other creature, to represent his death and passion in this Sacrament. I answer, because it is his will: and if there were no other reason to be assigned, this were sufficient, and with this we ought ●o rest contented, it is his pleasure, it is his will. As it is said concerning the preaching of the Gospel: 1. Cor. 1.21 It pleased God by the foolishness of preaching, to save them ●hat believe. Yet there may be other rea●ons given, wherefore Christ in ● special manner might make choice of these signs in this Sacrament. Because Bread is the most ordinary food of the body, and therefore called the Staff of man's life, So is Christ the food of the soul, by the which we are nourished unto eternal life: Howbeit these elements do but in part shadow out the same, the one being earthly, the other heavenly, the one serving but to preserve a temporal life, and that but for a time: the other tending to the preservation of a spiritual life, and that for ever. And herein indeed do these signs make wonderfully for God's glory, in that he should make choice of such weak means, that so his glory might appear. If we had been to receive any other signs, or things of a● higher nature, we should have been ready to have pored so upon the shadow, as that we should have lost the substance, and ou● senses would have been more wrought upon then our hearts, which the Lord in his wisdom hath prevented, in giving us these signs of Bread and Wine. Of this Bread: Of this Cup. Doct. 8 Last of all, observe here that if Christ took, gave, Bread and Wine retain still their natures. and delivered Bread and Wine, than they must needs retain their former natures, and their former proper substance, and still remain the same elements, even after the words of consecration. Against the doctrine of the Church of Rome, which hold, that after the words of consecration, there remaineth no Bread at all, but that it is transubstantiated into the very body & blood of Christ, a mere fable and fantasy, against all divinity, philosophy, reason, sense, and experience. Reasons against transubstantiation. First, it doth overthrew the very nature of a Sacrament, which consisteth of two parts: an outward sign, & an invisible grace. Now then, if after the words of consecration, the Bread & Wine were transubstantiated into the very body and blood of Christ, than the sign must needs be taken away, and the element overthrown. Secondly, the Lord leads us to the spiritual use of this Sacrament by sense, thus: that as the substance of the bread and wine received, strengtheneth and comforteth the body, even so Christ received by faith, joh. 6.33. doth nourish and strengthen the soul. Now then, to take away the natural use of this sacrament, wherein can our faith be confirmed & strengthened, which ever relies upon this in the use of this Sacrament that as the bread and wine serveth to nourish and feed our bodies, so doth Christ jesus and the merits of his death & passion feed our souls, so that while they take away the substance of bread and wine in this Sacrament, the very nature and spiritual use of the Sacrament is taken away with it. Thirdly, we now that live ●nder the Gospel receive the same in substance, which our forefathers' did under the Law. But the Manna they eat off, and ●he Spiritual Rock they drank ●f, 1. Cor. 10.1 was not Christ's body and ●loud corporally, because he ●as not then come in the flesh, ●either had he taken our nature ●pon him. Therefore it was by ●ith that they fed on Christ under the law. Neither is there any other feeding on Christ under the Gospel. Fourthly, if the bread & wine should so miraculously be turned into the very body and blood o● Christ, how could it be, that i● should not appear unto the outward senses? for our senses still apprehend the same to be Bread and Wine. The eye seethe it, the taste deserneth it, to be Bread and not flesh, to be Win● and not blood. And therefore that doctrine of transubstantiation is most false and absurd. I might hereunto add divers reasons of this nature: As namely if that should be granted the● maintain, what absurdities would follow it. As Hypocrites should then eat the flesh o● Christ, and so be saved, inasmuch as Christ hath said. He that eateth my flesh, and drinketh my blood, joh. 6.15.54. hath eternal life. Besides, what cannibals would they make of christians, to feed upon man's flesh, which nature itself doth abhor. And to make a natural body ●n diverse places at one time, which cannot be. Use. And last of all, as this doctrine serveth to confute our adversaries the Papists, that hold there ●s no bread at all in the Lord Supper. So it maketh no less against such as conceive there is nothing ●ut bread to be expected there, ●nd this is, the condition of many thousands, that come ●hereunto. They are not able to ●o discern of the Lords body: ●oore Souls, they want the eye ●f faith, and this must be spiritually discerned. Whereas the true believer, beholds the Lord truly although not corporally to offer unto him jesus Christ, with all the precious merits of his death and obedience▪ unto his endless comfort, though natural men neither see nor feel it, inasmuch as they being not able to discern of the Lords body, come unto this Supper as to their appointed and ordinary food. And thus much for the Apostles precept or commandment▪ Let a man therefore exam, etc. Let us pray. The Fourth Sermon. 1. Cor. 11.29. For he that eateth and drinketh ●nworthily, eateth and drinketh his ●wne damnation, because he discer●eth not the Lords body. IN the former verse we have heard the Apostles precept, that every one ought ● Examine himself before he ●ome to the Lords Table: and partake of these holy Mysteries. We have heard the necessity of that duty. The subject of it, a man's self. And the duty itself, examination. And wherein the same doth consist. We are now to speak of the second general part of the text, and that is the reason the holy Ghost doth here lay down to enforce the duty: and the Reason, is taken from the great hurt and danger which for want of this Examination is like to ensue: laid down in these words, For he that eateth and drinketh unworthily, eateth and drinketh his own Damnation. That is by eateing and drinking these holy mysteries unworthily, that is unprepared and unreverently, they do thereby provoke the Lord to plague and punish them with some judgement or other in this life, to ●●ring them to the sight of their ●innes, and to repentance for the ●ame: if not, then with condemnation in the life to come. ●nd in handling of ●is reason, we will observe this order 〈◊〉 speak 1. Of the persons. 2. Of the punishment 3. Of the cause of their punishment. Of unworthy receivers, Two sorts of unworthy receivers. there ●e two sorts, one pertaining to ●ods covenant, the other not: ●e one, the godly who thorough negligence and carelessness, may ●●me to to this Sacrament united and unprepared, without ●at reverence and due respect ●ey ought to show unto such ●cellent mysteries. The other, ●icked and profane, that want ●ith, and so come in their sins, ignorance, blindness, malice etc. unto whom this ordinance of God is a savour of death unto death. And Two sorts of punishment. And as the persons do differ so do their punishments, the godly if they come unprepared unto this ordinance, without that godly examination and preparation they ought to mak● thereunto, the Lord will not pass● by that sin of theirs, but he will be sure to chastise them so the same, they eat and drink judgement unto themselves bu● what judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●fflictioni● judgement of affliction, that is such stir up the Lord to wrath, as this Church of Corin● did. For whose unreverent pa● taking of this holy ordinance the Apostle saith in the ver● following, that many were wea● sick and some of them taken away by death. But as for the punishment of wicked and men, it is certain that such unworthy receivers, eat and drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation, judgement of eternal condemnation unto themselves, that is by that their unreverent and unworthy receiving of this so holy an ordinance, they sinne highly against God, which sin of theirs, shall be punished with no less punishment then with eternal condemnation. Before I enter into these particulars, I will propound one instruction from the scope of the holy Ghost in this text, and that ●. Seeing the Apostle hath be●ore exhorted unto that christian ●uty of godly examination and preparation, that every christian ought too make before he come to partake of this holy ordinance, and now useth such a reason to enforce the duty, as is taken from God's justice and judgements, which for want thereof, he will execute and inflict upon them. Doct. 2 We learn, that the consideration of God's judgements should make men perform holy duties in an holy manner: The consideration of God's judgements should make men perform holy duties holily. And hence it is, that it is very usual with the Lord by his servants, when he hath exhorted unto any one holy duty, to annex unto the same some forcible reason to persuade thereunto. This is clear by the practice of Almighty God himself with our first parents, Adam and Euah, Gen. 2.18. who having given them but one Commandment to observe, he useth a reason to bind unto obedience, and that is taken from God's justice: The day thou eatest thereof, thou shalt die the death. And thus doth Almighty God deal with Cain, Gen. 4. one of the Sons of Adam, persuading him first to welldoing, to break off his sin by repentance, even that malice he had conceived against his innocent Brother: But if that would not serve, the Lord adds one reason more, and that is taken from God's justice and vengeance, which otherwise will be sure to follow: If thou do ill, sin lieth at ●hy door. And this is that one ●y Reason that Moses doth ●se unto the people of Israel; That they should hearken unto ●he voice of the Lord their God, which if they would, it should then go well with them, and with their children after them: If not, what then? It shall come to pass, Deu. 28.15 16.17. etc. if thou wilt not hearken unto the voice of the Lord thy God, to observe and to do all his commandments, and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: Cursed shalt thou be in the City, and cursed shalt thou be in the field: Cursed shall be thy basket and thy store, etc. And this is the order that David useth in his exhortation unto Solomon: And thou Solomon my Son, 2. Cro. 28.9 know thou the God of thy fathers, and serve him with a perfect heart, and with a willing mind. And he adds a reason to enforce his exhortation, and that is taken from God's justice: If thou forsake him, he will forsake thee, and cast thee off for ever. And what thing else did our Saviour intend, when he bade Remember Lot's wife: Luk. 17.32. but to move all men to consider her sin, and her punishment, that so fearing the one, we might learn to take heed of the other. And why doth the Spirit of God in the Scriptures, lay down so many examples before us of God's justice and vengeance upon the Angels which ●ept not their first estate: 1. Cor. 10.6 11. 2. Pet. 2.4. jude 6. Pro. 14.16. Upon ●he world of men, In ●he days of Noah: Upon the Cities of Sodom and Gomorrah, tur●ing them into ashes: but to this ●nd, that all men might fear. And this is the reason why the apostle here doth propound ●he judgements of God upon the corinths, for that their unreverent receiving of this sacrament, to this end, that all men that hear of the same might learn to fear, and to come more reverently and prepared thereunto. And great reason, that the consideration of God's judgements should work this effect in us: For Reason. 1 First, because of the certainty of God's judgements and vengeance, which otherwise will not be avoided. The Lord is ever the same God, just, & righteous, unchangeable in judgement, and the same sins do ever procure the same judgements. Did the Lord strike the Corinth's, some with feebleness, some with sickness, and some with death, because of their unworthy receiving of this Sacrament, and shall we think to escape? It cannot be: Their judgements must we lay to heart and be warned by them Reason. 2 Secondly, the consideration of God's judgements should make us come prepared unto this ordinance, because they are insufferable and intolerable. Heb. 12. vlt. Our God is a consuming fire. If man will not turn, he will whet his sword, and make ready his bow, and the sinner shall not escape. This is cleared by the Author of the Epistle to the Hebrews, where he saith, Heb. 10.28 29. that If he that despised Moses Law, died without mercy, under two or three witnesses, Of how much sorer punishment shall he be worthy, which treadeth under foot the Son of God: counteth the Blood of the New Testament as an unholy thing: and so despites the spirit of grace. Where he shows, that God's judgements must needs be heavy upon such as abuse this holy ordinance, by comparing their sin with those that despised Moses Law. Use. 1 And surely this may serve to discover the wonderful hardness of their hearts, For reproof. that are no whit moved with God's judgements upon others, nor those fearful threatenings that are daily denounced against themselves, nothing can terrify them from sinning. It fareth with such, as with the Sons in law of Lot, when Lot spoke unto them, he seemed unto them as if he had mocked. They are ready still to skin over the deadly wounds of their Souls with peace, peace, and secure themselves against the judgement to come. Poor souls, their damnation doth not sleep, the Lord will one day visit for these things, and pay, and repay tribulation, anguish, and sorrow upon ●hem, when he shall come to make good his threatenings, and accomplish his judgements upon them, which will prove so much the more intolerable, by ●ow much the less they ever ●eared them. Use. 2 Secondly, this may serve to admonish us all in the fear of God, For instruction. that we do not lightly esteem of God's judgements, ei●her executed upon others, or threatened against ourselves: ●ut make this use of them, that ●hey may enforce us unto good duties, and bind us unto obe●ence. I confess that this aught ●ot to be the principal motive ●to us therein: in as much as the love of God should constrain us, and our obedience should be free and willing, and not wrong out from us even as the service of a loving and dutiful child the Love of whose Father unto him, makes him most careful to obey, and most fearful to offend. Yet let the thoughts o● his judgements have place in us likewise, that so we may learn to fear him with David. My flesh trembleth for fear of thee: and I am afraid of thy judgements, and to obey him and to walk humbly before him in all holy obedience, in as much as he is a God so fearful and terrible, just in hi● judgements, and true in his word. Men naturally are afraid o● water, Fire, Ravenous beasts, &c oh let us learn to fear our God who is a consuming fire. And will be sure to punish sin, Heb. 12. and take vengeance upon the impenitent. And what though the Lord do not presently punish us having offended, shall we say with the wicked, Tush God careth not for it. Or is their any knowledge with the most high? oh no, let that be fare, from us, but know that it is his mercy to bring us to repentance. Which effect, if the Lords patience and long-suffering towards us, work not in us, his judgements when they come will be so much the more fearful. Having now handled the doctrine in general, from the scope of the holy Ghost in the whole verse, we come now to the parts of it. And first for the persons. He that eateth and drinketh unworthily, etc. 1 The godly themselves may sometimes be said to eat and Drink unworthily. There are of the godly themselves, as well as wicked men that may be said to eat and drink unworthily. When they shall come and partake of this holy ordinance of almighty God, without that godly examination & christian preparation they ought to make thereunto. Neither may this seem strange, that even the godly themselves, may eat and drink unworthily, in as much as they are not at all times alike, careful to fit themselves and to prepare themselves unto this duty; But either the world & the businesses of the same, hath so taken up their affections, and their most precious time, when this preparation ought to be made: or else some secret sloth and drowsiness, hath crept into them, that they have omitted the same. It was the case of this Church of Corinth, albeit God's people, that many amongst them had their failings herein, Verse. 30. for which sin of theirs, the Lord did not spare to punish them, with diverse and sundry temporal judgements. Now as the child of God may eat and drink unworthily, so it follows, that such must needs eat and drink judgement unto themselves. Howbeit as I said be●ore, judgement of affliction. Not ●udgement of condemnation, for ●here is no condemnation to them ●hat are in Christ jesus. Rom. 8.1. And so indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify not properly condemnation, but judgement of affliction, and so is the same word used 〈◊〉 diverse places of Scripture, as ●at of Peter, judgement must begin at the house of God. 1. Pet. 4.17. That is, punishment and correction must begin with his own children, and so our Apostle expounds the same in the verses following. For this cause, many are sick amongst you: and many weak, and some are fallen a sleep. And he addeth further, that we are judged of the Lord. That is punished and corrected, That we should not be condemned with the world. So that it is not properly to be understood, as our common translation reads it of eternal condemnation, that God's children might eat and drink, so unworthily, but rather of temporal punishment and correction. Now then, seeing that the godly themselves may thus eat and drink unworthily, and for that sin of theirs may provoke the ●he Lord to correct them with temporal chaistsements and corrections as we have heard. We ●earne here-hence, this instruction. Doct. 2 That many are punished temporally that are not condemned eternally. Many are punished temporally that are not condemned eternally. The Lord would not ●uffer this sin in these beleeue●ng Corinthians to escape unpunished, but laid sundry sharp corrections upon them, Verse 31. yet in ●e midst of judgement, the Lord ●ough upon mercy, they were ●dged, (that is corrected) of the ●ord. Num. 27.12.13.14. That they might not be con●mned with the world. And thus ●d the Lord deal with Moses ●d Aaron; inasmch as they had ●ouoked the Lord to wrath, the ●ord would not suffer them to ●ter into the land of Canaan. The ●e may be said of Vzza: that stayed up the Ark, 2. Sam. 6.7. who having no calling of the Lord thereunto was stricken of the Lord. And josiah who albeit he was a good King, and served the Lord from his youth, yet the Lord gave him into the hands of Pharaoh Necho, 2. Reg. 23.29. King of Egypt, who pu● him unto a violent death. Num. 11.33. The history of the Israelits in their journeying towards Canaan For whose sin of murmuring the Lord did smite them wit● exceeding great plagues, Psal. 90. eue● judgement upon judgement, until he had almost consumed th● greatest part of them: doth mak● this clear. The like may be● said of Manasses jehosophat, H●zechiah and the like. All whic● testimonies as a cloud of witness, they all serve to confirms our judgements in the vndoub●ted truth of this doctrine: That many have been punished temporally, that have not perished everlastingly. And that God will not spare, no not the godly themselves, be they never so near or dear unto him; but if they will sinne against him, he will visit their transgressions with the rod, and their iniquity with scourges. And this did the Corinthians ●ind by woeful experience, who ●or want of their preparation, ●nd godly Examination before ●hey came to the Lord's Table, ●he Lord did punish them with ●ore afflictions, although they perished not eternally. Reason. 1 And the Reason is, that all the ●orld may take notice of his iu●ce, that he is no respecter of ●ens persons, but is a God that ●●th not iniquity, but hates all Sin whensoever, wheresoever, or in whomsoever he findeth it. He accepteth not the person of Princes (saith Elihu), job. 34.19. nor regardeth the rich, more than the poor, they being all the work of his hands. And thus doth the LORD declare himself to be most righteous, and just in his judgements and corrections for sin, that all men to the end of the world, might learn to quak● and tremble at the committing thereof. Reason. 2 Secondly, God doth oftentimes thus chastise his own● Children in this world, lest the● should be condemned with the wi●ked, 1. Cor. 11.32. in the world to come. Sinn● must be judged, and sinn● must be condemned. An● surely it is God's mercy unto h● servants, that the Lord w● not let them so thrive and go on in their sins, for so would they multiply their iniquities against him, but doth correct them betimes, and labours to prevent more heavy judgements, which by their sinning they would otherwise draw upon themselves. Use 1 This serves then in the first place, to reprove the common course of many men in the world, that judge of God's favour, or displeasure, by outward prosperity or adversity: Whereas Solomon saith; All things happen alike to all, Eccle. 9.10. meaning all outward ●hings, such as is prosperity and adversity: yet many will take vp●n them to judge & censure men ●o be out of the favour of God, because of some outward affliction that lies heavy upon them. But ●hus might these believing Corinthians been condemned as wicked, who notwithstanding their temporal chastisements, were not condemned with the world. Who ever had such a load of afflictions, as Christ himself had laid upon him? Why should we conclude then, that such are out of God's favour? No, no. judgement gins at God's house. And if the Lord do not correct men in this life, Note. it is a sign that the Lord reserves such a one to the condemnation of the rest of the world, and such indeed have just cause to suspect themselves, that they are Bastards, and not Sons, for the Lord doth chastise them whom he loveth, and no heavier judgement can there be upon any, then to thrive in sin, and grow up in iniquity, & yet to be free from correction. Use 2 Secondly, the consideration of this one thing, may be a stay and a prop unto us, in time of temptation, and sore affliction: When the waters seem to have gone over our souls, as David complaineth: And the Lord shall seem to vex us with all his storms, as job confesseth. Even this, that ●his is the portion of all the ●aints. It hath ever been the con●ition of the Church. God many ●imes feedeth them with the bread ●f tears, Psal. 80.5. and giveth plenty of tears ●o drink. Rom. 8.38. Yet there shall be nothing able to separate us from God, nor divide us from his pre●ence. Let us then confess the ●and of God in all our troubles, ●nd withal confess our sins, 〈◊〉 the procuring cause of all Gods ●dgements: Lam. 3.40. and amongst the ●st of our sins, acknowledge that our want of preparation to this Sacrament hath provoked the Lord to punish us. Little do men think, that this negligence of theirs in coming unto this holy ordinance, and want of Preparation thereunto, hath been the cause of their sickness, troubles, afflictions, etc. but what saith the Apostle? For this cause some are sick, etc. The Lord doth surely chastise for thi● sin of unworthy receiving this sacrament. Again, inasmuch as the Lord i● thus stirred up to wrath against his own children, for this sin o● unpreparednes, to chastise them so severely with sickness, weakness, yea and with death itself albeit they be not condemne● for ever. We learn by the greatness o● the punishment, to conceive of the greatness of sin. And here hence we may learn; That is is Doct. 3 no small sin to come unworthily unto the Lord's Table, It is a great sin to receive unworthily. but it is a very great & grievous sin, such a sin as highly provokes the Majesty of God to anger, and draws God's judgements upon his own Children, that howsoever he will not for ever condemn them, yet he will punish them, and correct them for coming unworthily and eating and drinking these holy mysteries, not with that reverence as they ought to do. These Corinthians were the Church of God, embraced the Gospel, believed in Christ, yet because they came unworthily to the Lord's Table, not so fitted and prepared with that reverence as they ought to have done, Paul tells them, that for this very cause, and for this very sin of unworthy receiving of this Sacrament, the Lord sent those judgements amongst them. Reason. The Reason of this point is clear. It must needs be an heavy sin, that procures such a heavy punishment, and the greatness of the sin may be judged, by the greatness of the punishment: Because the Lord is ever just in the distribution of his judgements; He doth not lay heavy judgements upon light transgressions, nor light punishment, where Sin is grievous. Object. But some will say, this seems hard, that for some neglect and negligent oversight in coming to the Lords Table, the Lord should punish so severely and sharply. Answ. I answer as our Saviour himself speaketh of his Ministers, He that receiveth you, receiveth me, Luk. 10.16 and he that refuseth you, refuseth me. He that offers any wrong, to any Messenger, Legate, or Embasador of a Prince, offers wrong unto the King that sent him, or he that abuseth the king's picture or coin by clipping it, or treading it in the mire, it is ●eason against the King himself. Even so, howsoever Christ ●e in heaven, and the bread be not transubstantiated into the ●ody, & the wine into the blood ●f Christ, as the papists teach. ●et because these eliments are ●y God's ordinance, set a part, ordained, and sanctified by the ●ord, and prayers to be signs and seals of the body & blood of jesus Christ; the abuse of them therefore redounds unto Christ himself. Use. 1 This condemns the practice of most men and women, that seldom or never regard, how they come to the Lords Table, though they come in ignorance, blindness, and all manner of profaneness and wickedness, in their old sins and abominations, and because that judgement is deferred, think either that they have not sinned, o● that they shall not be punished Oh how do such deceive themselves they may be sure that th● Lord will not so lightly pass● this sin over, but at the least will bring upon the transgressor some temporal chastisement an● correction to humble them, an● to bring them to see and acknowledge this sin of theirs, and so to Repentance for the same, if not, the Lord will be sure to punish the same eternally. Use. 2 Secondly, if they cannot escape Gods judgements that eat and drink unworthily, even the very servants of God themselves, who come in some weakness and infirmity, without that due examination and godly preparation they ought to make thereunto, oh then, how shall such escape God's wrath & vengeance that contemn this Sacrament, make light account of it, and will not come at all unto it, that think it is at their own choice ●o come or not to come, to receive or not to receive. Heb. 2.4. If every ●in and transgression receive a recompense of reward. How shall such escape as neglect so great salvation. Exo. 4.24. When Moses did but omit the Sacrament of circumcition, either of some negligence or carelessness, or else as it is thought, for fear of his wife and Father in law, it was like to have cost him his life, the Lord made as though he would have slain him. What punishment then do such deserve, and shall one day draw down upon their own heads, that despise the substance, and make light account of the blood of the covenant, Christ and his righteousness, who is here crucified afresh and offered in this Sacrament unto every true believer. Use. 3 Thirdly, seeing this is so great a sin to receive unworthily, we learn here that it is not enough to repent and to be grieved for gross and grievous sins, such as the world cries out of, but we must be humbled for our secret sins, infirmities, & wants. Our carelessness in prayer, hearing of the word, receiving of the Sacrament; yea we must be humbled for our unworthy coming to the Lords Table, for receiving this Sacrament carelessly, unreverently, and unworthily; And hence it is that David ●rayes that the Lord would par●on his secret sins, Psal. 19.12. and Peter ●ils Simon Magus to repent, Act. 8.22. and ● pray that the thoughts of his ●eart might be pardoned. The ●ord hath threatened a curse to ●●em that do his work negligently, saying, jer. 47.10. Cursed be he that ●th the work of the Lord negligent 〈◊〉 And yet notwithstanding that we have all of us had our failings there in, where is the man that is humbled aright, and saith, Alas what have I done? and seeks to to stay God's wrath and to appease his anger before the decree come forth, jer. 8.6. and the Lord gins to punish for this sin. Use. 4 And last of all, seeing weakness, sickness, yea and death i● self with other sharp corrections are all inflicted for sin and as for other open and grievous impieties, so for this sin o● unworthy receiving of this Sacrament. Learn we then, whe● the Lord sends sickness in body diseases, weakness, and want o● health, or other temporal judgements in our bodies, goods o● names, amongst other cause● let us impute them to be se● of God for sin especially fo● this common sin of ours; the unworthy receiving of this Sacrament of the Lords Supper. But alas, though the Lord send abroad his judgements, sickness, diseases, weakness in men's bodies, &c, Who thinks of sin as the cause of all, especially of this sin of unworthy receiving of this Sacrament: little do men think, that that is, is cause of all, well the Apostle concludeth thus: For this ●ause many are weak amongst you ●nd sick &c: Note. And experience reaches, that the Lord usual doth ●ot send more sickness at any one ●ime all the year after, then at ●his time of the year, when most should or do receive this Sacrament of the body and blood ●f Christ. Thus much concerning the first ●●rt of men that may communicate unworthily, even the godly man himself, for want of this godly examination and preparation thereunto: as also for his punishment. But now, howsoever the Lord in mercy doth thus deal with his servants, and for this sin of theirs correcteth them here, that they may not perish hereafter. It is not so with the wicked, their unworthy receiving is punished after another manner, They eat and drink their own damnation. Tha● is amongst all other their sins this their unworthy receiving is not the least, but the Lord doth and will impute the same unto them, 2 Sorts of unworthy receivers are the wicked, properly so called. and this doth help to fil● up the measure of their iniquities, and hasteneth their condemnation. And now being to speak o● the wicked and their punishment: we will labour to discover the person of the unworthy receiver, and then to speak of his punishment, Now for the more certain discovery of the person of the unworthy Communicant, Unworthy receivers discovered by being compared with the worthy. and who it is that may most properly be so called, and who it is that doth thus abuse Gods holy ordinance, and eat and drink unto his own eternal condemnation; ● take it to be needful, first, to ●hew who they be that receive Worthily: So shall we come the ●etter to discern who they be ●hat receive unworthily. For rea●on itself doth teach us, that it ● the readiest manner of teaching one, to know which is the ●rong way, by instructing him ●●st which is the right way, for that is but one, whereas other byways are many. For whosoever is not a worthy receiver, must needs be an unworthy one, whether he come too short, or go too fare. Who receive worthily. Now such only receive this Sacrament worthily, who both see and acknowledge their own unworthiness. Wherein there is first of all, Knowledge required, 1 Such as have a competent measure of knowledge. which is the ground of all other grace: And that is to be considered two ways. First, more generally, in the knowledge of the principal points of Christian religion. Seven things to be known of every worthy receiver. Secondly, more particularly, in the Knowledge of this Sacrament. Touching the first of these seven particulars must be known of every worthy receiver. First, that the Lord hath revealed in his word, what we ought both to know, and acknowledge concerning his Will, that all things therein contained are true. Which whosoever knoweth not, cannot be in the estate of grace, much less can be a worthy receiver of this Sacrament. Secondly, touching God himself, the worthy receiver must know, that there is but one God, who is of a spiritual nature, most wise, just, mighty, and merciful, who hath ordained all things, created all things, and governeth all things according to his own will. And that this God hath revealed himself in three persons, Father, Son, and holy Ghost, and that these three are but one God. Thirdly, concerning man, the worthy receiver must know, that God in the beginning created man in a most happy estate, perfect in soul and body, after his own Image, who by his own disobedience, lost his own happiness, procured God's curse, and made both himself and posterity subject unto all misery. Fourthly for ourselves, we must acknowledge ourselves to be corrupted seed of corrupt Parents, conceived and borne in Sin, and brought forth in iniquity, whereby we deserve Gods curse, and everlasting condemnation. Fiftly concerning our remedy, the worthy receiver must know, that neither himself, nor any Creature in Heaven or Earth, could free him from that cursed estate, but that God the Father of his mere love and tender compassion, without any desert of man, did send his own Son to take our nature upon him, and in the same, to work our redemption, and to reconcile us unto God. Sixtly, the worthy receiver must know, that forasmuch as his redemption is wrought by Christ, we must have some means to make that ours which is Christ's, and that is only Faith, for it is Faith that apprehends and applies Christ and his obedience, and makes the same ours, as we had wrought it ourselves. And last of all, the worthy receiver must know, that this faith ●s not in ourselves, but it is the ●ree gift of God, wrought by the Spirit of God, by the Ministry of the word, and that God hath apppointed means, as for the begetting of faith, so for the strengthening, and daily increase of the same in us, such as are the Word, Sacraments, Prayer, etc. Secondly, Besides the knowledge of Christian religion in general, Rom. 10.2 Particularly in this Sacrament. there is further required in all worthy receivers a particular knowledge of this sacrament, the nature of it, as namely, what he doth receive, how he doth receive, and why he doth receive, all which we have spoke of in the former Sermons, Use. Now then (my brethren) is this knowledge to be required in every worthy receiver, then may we by this first property perceive what an infinite number come to the Lords Table unworthily, and in so doing, eat and drink their own damnation; for alas, how few do truly know these things, but are altogether ignorant of these main and fundamental points of Christian Religion, without the knowledge whereof none can be saved, much less receive this Sacrament worthily. This being so, we see what great need there is for every one that will approach to the Lords Table, to labour for Knowledge, and to use all holy helps and means whereby they may attain unto it. Lest for their ignorance they be judged unworthy receivers, and so be guilty of this fearful judgement, to Eat and Drink their own damnation. The next thing required to a worthy receiving of this Sacrament 2 Faith. is Faith, which cannot be without Knowledge, but must follow it: For here by Faith is meant, not only a giving credit to all those things we spoke of before in Knowledge, but a certain assurance of the heart in every Child of God, and worthy receiver of this Sacrament, that all those promises which God hath made unto his Children, pertain unto him. Now this Faith standeth in two things, as Knowledge did. For, the Faith that is required of the worthy receiver, must take hold upon Christ, as he is offered in the Preaching of the Gospel, and so of his death, obedience, and resurrection, whereby he comes to have assurance that his sins be forgiven him, and he received into favour. But besides this, there is another degree of Faith required in this Sacrament, and that is, as Christ jesus hath and doth most truly offer himself unto the true believer in this Sacrament. So the worthy receiver must be assured thereof: and accordingly takes these outward signs as seals and pledges, whereby his faith becomes more & more confirmed, then by the bare promise made in the Gospel. Use. Whereby, again we may see how many more Unworthy receivers there be. Seeing that as the greatest part wants knowledge. So of those that have Knowledge, the greatest part of them want Faith, as ●heir lives do sufficiently declare. 3 Repentance. The last property that I will stand upon, is Repentance, which proceedeth from a true faith, and is most necessarily required of all those that worthily receive this Sacrament. For mark I pray you, whereas in this Sacrament we be coupled with Christ, and are made one with him, of necessity now we must become New creatures, and be changed, inasmuch as we are now knit unto Christ. And we must now part with the practice of sin for the practice of Godliness else how can we have any fellowship with Christ, for to sa● we have fellowship with Chri● & to walk in darkness, we ly● for there can be no agreement between light and darkness Be'st thou in Christ, declare, declare it, by thy walking, For th● that are Christ's, have crucified the flesh with the affections and lusts. And surely this true repentance, extendeth itself very far even to the obedience of the whole law of God. First, to the hating and forsaking of all things that be evil and forbidden in the Law, as also in the love and practising of all that which God requireth. And here-hence do flow all those graces of God, which do so adorn his Servants, as love to God and his children, humility, meekness, patience, etc. which such, as are not knit unto Christ, are strangers unto, and altogether unacquainted with. Whereby, as by the former, we may see how many more are cut off from the number of worthy receivers, even all persons, who though they have never so much knowledge, and boast never so much of their faith, yet inasmuch as there appears not in their lives, true repentance for sin. Which will show itself ever by the effects of it. Certain it is that their knowledge is but braine-knowledge, not experimental and sanctified knowledge, and their faith they boast of, presumption and not faith. And thus as shortly as I could, I have showed what is required to worthy receiving. Whereby it may most evidently appear what it is to receive unworthily. For whatsoever is not agreeable unto this, must needs be unworthy receiving, and such do eat and drink unto their own damnation. Of which sort be all those that be ignorant of these necessary points of christian religion, Who receive unworthily. who come in their old sins, ignorance, 1 Such as are ignorant. blindness, unbelief, &c, Who, as they are ignorant of God's word and will, so they know nothing of the doctrine of this Sacrament, but are extreme ignorant and blind in ●hese holy mysteries: not knowing the institution of this Sacrament, the matter of it, nor in ●hat manner they should come ●nto it. Such ignorant souls ●ust needs come without the ●edding garment, and so eat & ●rinke their own Damnation, vn●sse they repent. Use. 1 Which must serve to admo●sh all ignorant people, and ●ore blind ignorant souls, to ●e heed that they do not ignorantly rush upon their own destruction, and eat and drink unto their own damnation, but labour to be instructed, & learn to know how they should come worthily, and prepared thereunto. Secondly, this may be noted further as a good direction unto the ministers of God, how to be have themselves towards suc● as are ignorant, want faith, an● yet abide in their sins. Such mu● not be admitted unto the Lord Table though they would thru● in themselves thereto. An● to allow and admit of such one, for aught I can see, is to be made partaker of his sin. A● it were to put a sword into a ma● man's hand, is to make himself guilty of what hurt he shall do● even so that Minister that sha● know one to be unworthy, and yet admit him, who can account him innocent. Object. But the Minister he doth not know him to be unworthy, he is to have charity towards all. Answ. Nay rather, I say with the holy Ghost that the good shepherd must know the State of his sheep. And every faithful Minister must labour to know the state of his flock, who may be admitted ●nto the Lords Table, and who ●ot. And therefore the Lord requires this at the hands of ●uery good shepherd, that he strengthen the weak, Heale the ocke, Bind up the broken, Eze. 34. and ●ing into the way all such as wan●er. None of which can he do ●nlesse he know the estate of is flock. 2 Such as come in unbelief. Secondly, such eat and drink unworthily, which come in their unbelief without faith in Christ, Rom. 14.23. which is all in all. For faith is the hand of the soul to lay hold on Christ, Heb. 11.6. the mouth of the soul to feed on Christ, and without which, whatsoever we do, is sin. Use. Which may teach all men that desire to come to the Lords Table, first of all, according to the precept of the Apostle, to Prove themselves whether they be in the faith. 2. Cor. 13.5 In as much as it is that grace that must bid us welcome, and make both us and our Sacrifice accepted. 3 Such as come without repentance. Thirdly, such do eat and drink unworthily as come without Repentance, that is, which do not find their hearts humbled and broken for sin, in whom there appears not the work of Sanctification and sound Conversion, that are not yet made New Creatures, but live in all Sinne. A manifest declaration, that such are not in Christ. And thus having discovered the person of the unworthy Receiver, compared with the worthy; we will now come to propound a Doctrine or two, from the consideration of the person and the punishment, and so hasten towards an end. He that eateth and drinketh unworthily. Note here, that wicked men will be eating and drinking of these holy mysteries of the body and blood of Christ, aswell as others, howbeit not with the same fruit and effect as others. The Doctrine is clear, that Doct. 4 A man may Communicate, and Communicate unworthily, A man may Communicate, and yet unworthily. else what meaneth the Apostle here to say, that He that eateth and drinketh, etc. were it not that there are some that eat and drink unworthily, and so draw down judgement upon their own heads. And as in this, so in all other the duties of God's worship and service, as the hearing of the word, Prayer, etc. a man may perform them, and yet not in a holy manner, as God commands, and therein the same become sins unto them. This appears by the example of Cain, who offered Sacrifice aswell as Abel, yet it was so fare from being pleasing unto God, Gen. 4. and acceptable with the most highest, as that it added unto the number of Cain's sins. And thus did the people of the jews offer their Sacrifices in a great abundance, Esa. 1. but the Lord tells them, that he had no pleasure in them. This was the case of these Corinthians: Paul tells them, They came together for the worse. And notwithstanding they had met together at the Lords Table and partaked of this Sacrament, they had been so far from pleasing the Lord therein, as that rather, they had stirred him up to wrath against them. Witness those heavy judgements that were inflicted upon them, for their unworthy receiving. But the Reasons that follow, will further clear this truth unto us. First, because there are in the Church, that are not of the Church; Secrete and close hypocrites have ever shrouded themselves under the profession of the truth, yet inasmuch as they join with the rest of the Church in God's service, we are not only to embrace their fellowship, but to hope the best of their service, till the Lord shall at the last discover them. Now what is that duty that a wicked man will not join with God's servants in? Especially in public, such as is the hearing of the Word, receiving of the Sacrament, public Prayer etc. And yet for all that, highly provoke the Lord in the doing of the same. But of this before. Reason. 2 Another Reason why a man may Communicate, and yet unworthily, is laid down by the Apostle. Heb. 11.6. All men have not Faith. And therefore cannot receive this Sacrament worthily. For without Faith it is impossible to please GOD in any particular action that we do. It is Faith that seasons all our actions that we do in God's service, & makes them to have a gracious acceptance with the Almighty. This made the widow's mite accepted, and that cup of water, that was given unto a Disciple, not to lose it reward. But now, wicked men, and hypocrites that live in the Church, albeit they hear the Word, pray, receive the Sacrament. &c, it profits not them, because their persons are not accepted with God, they are out of God's favour, and unto them the Word is but the favour of death unto death. Use. 1 Seeing then that a man may Communicate, and Communicate unworthily, how doth this discover the folly of them that stand upon the work done, and never look after the manner of doing the same. Oh, it is the case of many thousands in the world, that think they have highly honoured God, if upon the Sabbath day they have presented their bodies before the Lord in his house, and there have heard the word, and perhaps, for company sake, have received the Sacrament with the rest. But as for the manner of performing this duty, they never look after, but hand over head, rush upon them, and rest satisfied with the doing of them. Poor souls, how do such deceive themselves. At the last day, I doubt not, there shallbe as many condemned for the ill doing of good actions, as for the doing of those things as are simply evil. As many condemned for ill hearing, Note. as not hearing, for bad praying, as for not praying, and for unworthy communicating, as not communicating, for unconscionable preaching, as for seldom preaching. It shall not avail any to say, these and these things have I done, when men have not regarded how they have done them. Neither would I be so understood, as if there were no hope that God will accept of our service, unless it be absolute in the manner of performing, God forbidden we should so think; for then, what would become of the best duties, even of the best? No, better to hear in weakness, than not to hear; better to pray with infirmity, than not to pray, and to Communicate with some defect, then utterly to forbear. Better it is to limp, and creep in the way, than not to come at al. Yet we must learn to make conscience of the manner of our performing of good duties, and be humbled for our wants therein, lest the Lord reject both us and them, and say unto us one day, when we look to have comfort in them; Who hath required these things at your hands? Use. 2 Secondly, this Doctrine may afford unto us matter of trial and examination of ourselves. When Christ told the Disciples one of them should betray him, every one began to say, Master, is it I? They doubted the worst that might be in themselves, and out of a godly ielously make question, Master is it I? So my brethren do we hear, that some may communicate and that unworthily. Eateing and drinking judgement unto themselves. Let us do as the Disciples did say, good Lord is it ●l? I have now partaked of this Sacrament, as I have often done hereto-fore: Is not that all; may wicked men, and Hypocrites do the same? and such as shall everlastingly perish in the end? It be●oues me to look unto it, that I go beyond such in the performance of this duty, lest I ●eape their reward one day: oh his godly fear and care ought ●o be in all the children of God, ●hen they come to be exercised ●bout this duty, that so they may ●ot perform the same formally, as wicked men do, but in a holy and sanctified manner, in Faith repentance, and obedience, that so the same may be accepable unto God. Eateth and Drinketh his own Damnation. Doct. 5 We may yet further take notice of the miserable estate o● wicked men. Unworthy communicants, even whilst they are performing of this duty, of receiving of the Lords Supper, a duty in itself commendable, they sinne greviously, and haste● their own judgement, There is no ordinance of God so holy, but wicked men abuse it to their own condemnation. yet herein fill up the measure of their sinne● and hasten their final condemnation. The Doctrine is There is no ordinance o● God so holy, but wicked me● may abuse it to their own condemnation. As this Sacrament of the Lords Supper is a heavenly banquet unto the hungry and thirsty soul, that groans under the burden of sin, and desires to be eased & refreshed. So wicked men instead of receiving any spiritural food: they receive (except the special mercy of God prevent them,) that which will be the bane and poison of their Souls. Gen. 4. Cain sinned not only ●n slaying his innocent brother, ●ut in offering his sacrifice. This ● clear by the indictment which Christ brings against the old ●orld. They Eat and Drank, Mat. 24.38. Mar●ed, and were given in Marriage. ●ll which were things lawful in themselves. yet became sins ●nto them that lived in that ●me, and tended to hasten their destruction; for they only minded their pleasure therein, thei● hearts being set upon carnal lusts, they gave themselves wholly to satisfy their sinful desires and so fell upon those things good in themselves without fear, without prayer or thanks giving unto God, as if they wer● no way beholden unto the Lor● for them. And this is further cleared by that of Solomon, He tha● turneth away his ears from hear ring the Law, Pro. 28.9. even his prayers sha● be abomination. The meaning i● that the very best duty that wicked man can perform, tha● life's in sin and wants faith, tha● should season all his actions i● God's worship and service, a● not better than abomination unto the Lord. And the like i● alleged by our blessed Saviour against those filthy Sodomites tha● They bought, they sold, Luk. 17.28. they plan●ed, they builded: Things in themselves lawful, but now they become so many sins unto them, inasmuch as they abused them, they bought and sold with co●etuous desires. They builded ●ot for necessity sake, but to ●hewe their pride & vanity. And thus it fares with wicked men in ●his sacrament. They cannot but abuse it to their own perdition. And the Bread and Wine which ●hey receive, shall be so fare from being unto them the body and blood of Christ unto their salvation. As it shall rather be as the ●op unto judas, a means in and ●y the which sathan shall enter into ●uch, unto their condemnation. The reasons are clear. First, because wicked men are ignorant how to use the ordinances of God aright, and stand upon the matter of them, not regarding the manner, I shall not need to press this reason farther, in regard of the affinity i● hath with the former doctrine. Reason. 2 Secondly, though some do know that the manner of God● service, as the matter, is to be regarded: Yet their wills are s● froward, that they never s● themselves aright about the du● performance of any, like tho● stubborn jews, which said w● will not hear, nor obey. Nay the walk on stubbornly against the Lord, and against his word and notwithstanding their judgements be often convicted, & the themselves therein constrain to consent unto this truth: Y● their rebellious wills, not bein● sanctified: lead them away from all obedience. Whose condemnation doth not sleep. Reason. 3 A third reason may be that of Paul to Titus, where he doth manifest this truth more clearly, when he saith, Tit. 1.15. that To the pure ●●e all things pure. But unto the wicked is nothing pure, but even their minds and consciences are defiled. They are like unto a cold stomach, that turns the best food into putrefaction, and corruption, the most holy things of God are defiled by such, and turn in the end unto their vt●er ruin and destruction. Use. 1 This serves in the first place, ●o discover unto us the miserable state of wicked and ●en, whose sins increase daily, not only by their open and horrible crimes that break out 〈◊〉 their lives, to the great dishonour of God. But even in th● performance of Good duties their hearing of the word, thei● praying, receiving of the Sacrament etc. The Lord make these things turn to the utter ruin and Destruction of wicked men. Oh then how do wicked men increase their sins daily and multiply their iniquities, i● as much as their best duties ar● sinful and call down judgement upon them. And if to do goo● things in an evil manner be s● farefull a sin, what will one da● become of those, that have don● evil things in a worse manne● to be laid to their charge likewise▪ Let such consider this thin● well betimes, before they be p● into the real possession of th● judgement, which waits and attends upon them. Use. 2 And last of all, let this serve for our instruction, to teach us to fear, and above all things, to look that we perform holy duties in an holy manner, lest we incur the judgement that is here threatened. For if when we have been at the Lord's Table, and have received this Sacrament unworthily, we had but only lost so much labour, this were too much, that we should so much dally with God in his ordinance. But alas, that were nothing to this, to eat and drink to damnation! If God should punish us after this manner, to turn the Bread and Wine that we receive in this Sacrament unworthily, ●nto a bodily poison, would it not make us to fear and tremble ●ow we receive them, were we ●o persuaded, that for want of a godly preparation, it would be our last Bread that ever we should eat, and would turn to the bane of our bodies. Oh (my brethren) the Lord hath threatened the unworthy receiver, not with a bodily death for this sin of his: but with a spiritual and eternal death, even with the death both of body and Soul for ever; and shall not this move us? If our bowels and intrals should be in danger to rot within us, Note. for receiving this Sacrament unworthily, would it no● make us look about us? And what? shall we no way regards what the Lord hath heer● threatened, that He that eateth and drinketh unworthily, eateth an● drinketh his own damnation. Th● were a pitiful folly. The Lor● open our eyes at the last, to see our misery herein, and give us hearts truly to be humbled for our sin. Hitherto of the persons, and their punishment, we come now to the last circumstance, and that is the ground and cause of the punishment. Not discerning the Lord's body. In these words, the Apostle comes to lay down the cause of the aforesaid punishment, why men do by their unworthy receiving, eat and drink judgement unto themselves: That is, hale down some judgement or other upon themselves, temporal here, or eternal hereafter: the reason is, Because they discern not the Lord's body. The meaning is, they put no difference between these Sacramental elements, and other common Bread and Wine. They do not consider that the Bread and Wine, now sanctified and set apart for such an holy use, differs from common Bread and Wine, as signifying and representing unto us the body and blood of Christ, and are as signs and seals to confirm unto us, all those precious promises that God hath made unto us in his Son. Quest. Hear than it will be first asked, what it is to Discern the Lords body? Answ. I answer, the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, signifieth to sever something, and to set it apart from the common use and account, and to esteem of it more highly and honourably than we do of other things, and accordingly to use it. And so the same word is used elsewhere: Have compassion on some sinners, jude. 22. and put a difference: That is, put a difference between such as truly repent, and such as be impenitent. So again; 1. Cor. 4.7. Who maketh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to differ. So then, What it is to discern the Lords body to discern of the Lord's body in this place, is to distinguish that bread that is used in this Sacrament, as a most precious and blessed sign and seal of the body of Christ, from all other Creatures, and therefore to use it with all reverence and due respect, as a thing set apart of God, by his own appointment and institution to be a sign and seal of the body and blood of jesus Christ, and of all those benefits which we have and receive by him, and therefore that we come not unto it, as we come unto our common meat and drink, but as to a holy mystery and sign of a blessed benefit. Doct. 6 And now in that the Apostle makes this, the ground of that curse or punishment, that wicked men do draw down upon their own heads, even their own condemnation, They discern not the Lord's body: It is the property of an unworthy receiver, to put no difference between bread and wine in this Sacrament, and common bread and wine. that is, put no difference between those elements thus sanctified, and set a part for such an holy use, from their ordinary food: We learn, That It is the property of an unworthy receiver, and of such a one as doth eat and drink unto his own Damnation, to put no difference between Bread and Wine in this Sacrament, and common bread and common wine, but eat and devour the Bread and Wine, never looking after, or regarding to feed on Christ, who is therein exhibited to every true believer. Now what is this else, but to contemn Christ and his merits, and the undeserved love of God the father himself, who hath prepared such a bountiful feast for us, when we will not see nor regard that food by the which we should live for ever. So that, again here cometh to be considered the grievousness of that sin of unworthy receiving, the Apostle calls it, a not discerning of the Lords body: and here by doth not lessen the fault, but rather teacheth us, that this light esteem, and slight regard that most men have of this so holy and sacred an ordinance, howsoever men make light account of it, and the grace that is therein offered. Yet it is such a Sin, as grievously offends the Majesty of God, and pulleth down upon men his fearful wrath. If the King should pass by us, and we know him not, how could we do him that reverence we ought, inasmuch as we could nor discern him, nor know his person. Even thus fareth it with men in this Sacrament, albeit the Lord be nigh unto his servants that come in a holy manner thereunto, in Faith, Repentance, and true Obedience; And that such feed upon Christ to their endless comfort. Yet it is not so with the wicked, the reason is, they Discern not the Lord's body. They cannot see nor perceive any difference at all betwixt this bread, and their ordinary food, they want the eye of faith to discern Christ, who is spiritually discerned. And hence is it that they in stead of reaping comfort and benefit by this his ordinance, do rather dishonour God, contemn Christ and his merits, and draw down upon their own heads swift damnation. Use. 1 Now then, if all those that be not able to Discern of the Lords body. Receive unworthily, and eat and drink their own damnation, this shows in what a lamentable and fearful estate many thousands in the world be at this day; For ask them what they receive in this Sacrament, they make you a marvelous silly and ignorant answer. They receive their Maker. A bit of bread and a little wine, and the like. By which ignorant and profane speeches of theirs, they show that they discern not the Lord's body. But eat and drink unto their own perdition. Use. 2 Secondly, let this serve for our instruction, that as we desire to receive this Sacrament worthily, and so as we may find true peace & comfort unto out souls, let us labour to be rightly instructed in the doctrine of it that so we may be able to Discern the Lords body. And to apprehend what rich treasures are offered unto every true believer herein, even Christ with all his merits, and not a piece of Bread as many fond imagine. And that these elements being set a part by God himself, and sanctified unto us by the word and prayer, are now become unto us, signs and seals of the body and blood of Christ, and of those benefits that come unto us by his passion, and so be able to put a difference between them and common bread, and common wine. First, because they are set apart by God to a special use, not so much to feed the body, as to Nourish and refresh the soul. Secondly, because being now sanctified, they serve to be Sacraments, signs and seals of heavenly things, and spiritual mysteries: even of the body and blood of jesus Christ, and all those singular benefits that come unto us by the same. And thus much for the Apostles Reason in this 29. verse. To enforce his former duty of preparation. ⸪ Let us pray. The Fift Sermon. 1. Cor. 11.30.31.32. For this cause many are weak, and sick among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, because we should not be condemned with the world. Our holy and blessed Apostle Saint Paul, having in the former part of this chapter, The Coherence. ●et down the true and holy manner of ministering and receiving the Supper of the Lord, as ● direction for all good Minister and people to follow. Doth i● the seventh and twentith verse threaten the unworthy receivers that they are guilty of no less● then high treason against th● blood of Christ, for profaning and unworthy receiving of th● same. And verse 28. He lays dow● a general rule to be observed o● all, that will come worthily an● prepared as they ought. Let every one therefore examine himself, an● so let him eat, verse. 28. etc. First his knowledge, whether it be sound an● sanctified. 2. His faith, whether i● be firm or not. 3. His Repentance, whether he have a dislike of sin past, a resolute purpo●● and endeavour to avoid sin fo● the time to come, resolving to obey God in all things. 4. whether he come in love and charity to man. All which are absolute necessary in every true communicant, that desires to receive this Sacrament worthily. Verse 29. The better to awake all careless and unreverent receivers of this holy Sacrament. The Apostle comes to show them the danger of the want of this preparation: viz. That such do not only lose their labour, or the benefit which otherwise they might receive by the use of this Sacrament, but such do indeed provoke Gods heavy wrath and displeasure against them, & hereby hasten and procure their own judgement. Because they discern not the Lord's body. That is, they put no difference between the Bread and Wine thus consecrated and set apart for such a holy use, and ordinary Bread, and ordinary Wine. Now in this 30. verse the words of this text, the Apostle comest o● prove that which he had se● down before: viz. that the unworthy receiver of the Lord● Supper, draws down God● heavy wrath and vengeance by this means upon him, and this he doth by bringing in the Church and people of God in Corinth, to witness this truth who for this very sin of unworthy receiving of this Sacrament, were many of them stricken, some with one disease, and some with another: saying For this cause many are sick and weak etc. q.d. You yourselves oh Corinthians find this to be true, that the unworthy receiver of this Sacrament eateth and drinketh his own judgement. Seeing that for this sin of yours, the judgement of God is upon you, in punishing many of you with faintness, sickness, yea and with death also. All which judgements of God now resting upon you, are so many witnesses of God's displeasure against you for this sin. This is the some of this verse. Doct. 1 Wherein we are to observe how our Apostle applieth particularly, that which he had so generally propounded touching the abuse of this Sacrament. It is the ministers duty to make particular application of their Doctrines. Teaching That it is the duty of every faithful minister of jesus Christ, to make particular applications of those Doctrines the which they deliver: not to soothe the people in their sins, but plainly to set them before them, and to show them the judgements of God that are upon them for the same. And thus doth Nathan make a particular application of the parable of the sheep, saying to David, 2. Sam 12.7 I. Reg. 21. Exo. 9.13 Act. 14.25. Mar. 6.18. joh. 4.9 Thou art the man. Thus doth Elias reprove Ahab: Moses, Pharaoh Paul, Felix: and john Baptist, Herod, etc. yea, thus doth Christ himself deal with the woman of Samaria, who did but dally with Christ, until he came to lay to her charge her particular sin, that she was a wicked woman, no better than a whore or harlot; and then she was tamed, and began to listen unto Christ's doctrine. And there is great reason that the Ministers of God should deal thus truly and faithfully with men's souls: For Reason. 1 First, it is God's commandment, that his ministers should deal so plainly, Eze. 33. and faithfully with the souls of men, to lay open their sins, and to acquaint them with the judgement to come. And here-hence it is, that the Lord doth give unto his servants in the Ministry, such names and titles, which serve to put them in mind of their duty herein: Eze. 3.1. Eze. 34.1. 1. Sam. 9.9. 2. Pet. 1. ●3. as Watchmen, Shepherds, Seers, Remembrancers, etc. Reason 2 Secondly, because we know, that conviction is the ready way to Conversion. And the judgement of man must first of all be convicted to see its error, before he can come to leave and forsake the same. Now then, inasmuch as this is it whereunto all the labours of God's servants in the Ministry, doth tend to bring men to see their sins, and to repent for the same; this can they not more better effect, then by the particular application of their Doctrines, bringing down the same, and applying it unto the consciences of the hearers. Use. 1 for reproof. And surely this doth serve to show, why so many that labour in the Lord's vineyard amongst us are so unprofitable, and do so little good in their Ministry; the reason is plain, they deliver general Doctrines, without their Uses; they make not a true and particular application of the same unto the Consciences o● their hearers, and so it wants the life of all Application, and falls to the ground. Men having no● their portion out of the same divided amongst them. Use. 2 Secondly, for instruction to Ministers. this may serve to admonish all Ministers of the word, that as they desire to see some fruit of their labour, the conversion of their hearers, and those the Lord hath committed unto their charge: So to behold Paul's practice here, to deal faithfully with men's souls, to rip up men's consciences to smite home, to press them with their sins, and to say with Nathan, Thou art the man. For indeed, such is the deceitfulness of man's nature, that unless men be plainly and faithfully dealt withal, we may see, that self-love will make men put off the most wholesome instructions unto others, as if they did no whit concern themselves. This is a good lesson for such, and such a man, I would they had heard it: Whereas indeed, it concerneth none more than themselves. Paul prevents this amongst this people of Corinth, and tells them, That many amongst them were weak, etc. Oh that this duty were duly regarded of all in the ministry, it could not be but we should then find the fruit of the same: much peace in our own souls, in the conscionable discharge of our duty therein, and the good of many a poor soul that is under us. Use. 3 For instruction to hearers. Thirdly, & lastly, if this be the duty of God's Ministers, to make particular application of his doctrines, and to press the same up on the consciences of his hearers: You that are our hearers, must be thus content to be dealt withal, and not to storm against the Minister, nor to kick against the word. For this know, that if the word of God be not as an edged sword, to cut the throat of thy sins, it is a sign the Lord hath cast thee off from his care, & intends to glorify himself in thy destruction. And therefore, as you tender the salvation of your own souls, suffer the Lords Chyrurgians to make incision into your souls, by the sharp razor of the Law, who best know what will be the danger of a festered soul with Sin, and must lance the same before it can be cured: rather say with David: Let the righteous smite me friendly: Psa. 141.4. a good sign of an humbled soul, and broken heart. Many are weak, sick, etc. Hear we have three kinds of corrections & visitations, that almighty mighty God layeth upon this people. 1. Many were weak: That is, had upon them some linger and faint diseases, as the Consumption, etc. 2. Some were Sick, and so were vexed with more painful griefs: as Agues, Fluxes, Fevers, etc. 3. Some were fallen asleep: that is, the Lord had by his own hand taken them out of the world by death. Object. But here lieth the doubt, how the Apostle known, that these plagues and punishments sent of God, were for this sin of theirs, their unworthy receiving of this Sacrament. Answ. I answer; First, he was taught and instructed by God's spirit what to say: and therefore might boldly say it. But beside, Paul knew that God had threatened thus to plague his people for this sin, as he threatened by Moses his servant. Deu. 28.21.22.27.28. And had further in all ages, executed sundry judgements upon his Church and Children, for such open and common transgressions. And therefore Paul seeing these judgements upon these Corinthians, and knowing this to be a common sin amongst them, as God's Minister, concludeth thus: For this cause, etc. And heerin I see not the contrary, but the servants of God have warrant to say the like, namely, that when we see a judgement of God upon a place, and withal, do see some great and common sin to reign amongst them; we may safely put them in mind of their sins, and tell them that this judgement of God is upon them for such sins, as are so rife & notorious amongst them. There was good cause then why Paul should thus charge them. Doct. 2 Now for the several judgement, it is not needful to search & so to determine what diseases they were, that this Church and people were sick of, and died, It is sufficient for us to know that these sicknesses and diseases which the Lord had sent, were strange diseases, as may appear, in that our Apostle doth take special notice of them, which he would not have done if these had been ordinary. The note that we may observe herehence is That sickness, Sickness and diseases are the fruit of sin. diseases etc. are the fruit of sin, according to that of the Prophet jeremy: Man suffereth for his sin. Lam. 3.39. And this doth Moses most clearly set down, when he denounceth so many several punishments against the people of Israel, as the Pestilence, Deu. 28.22 Fever, burning Ague, Consumption &c: if they should disobey the the voice of the Lord their God. But of this we have spoken more fully in the former Sermon. The reasons are Reason. 1 First, the Lord is just, and cannot do any wrong. He never correcteth, but their is some thing amiss. Reason. 2 And Secondly, every man is guilty of many sins, the least whereof, deserve all those corrections that are laid upon him. And we have ever cause to say moreover, Lam. 3.22. That it is the Lords mercy that we are not consumed. Our sins ever deserving heavier plagues, and more grievous judgements. Use. 1 Let this teach us then in all our afflictions, to acknowledge our sins to be the cause thereof, and to make a good use of the same to reformation of life. For these diseases of what nature soever, they be but the fruit of sin. This was that counsel that Daniel gave to Nabucadnezzer, Dan. 4.24. Namely to break of his sins by repentance. And his transgressions, by having compassion on the poor. And surely this is the best counsel that one Christian can give to another in affliction, viz. To break of their sins by unfeigned repentance and turning unto the Lord. This is the way to stop the breach of God's wrath, and to move the Lord to revoke his judgements, and without which we shall but weary ourselves in vain, for we must first remove the cause of God's judgements, our sins, or else the hand of God cannot be removed. Use. 2 Secondly, this condemns that hellish and brutish speech of many, who when they are weak, or sick, or at the point of death, ascribe all to fortune, chance, or this or that cause. But never look unto the correcting hand of God. job acknowledgeth all these things to come from God, though it was, the devil and wicked men that spoiled him. Oh let us in God's name, job. 1.21. learn to be wise herein, to acknowledge that all sickness, and every kind of disease, is God's visitation, sent of God to humble us, to make us to know, and to acknowledge our sin, and to seek unto him for mercy. And surely when we know that sickness comes from GOD, it will make us not only to seek unto him for help and deliverance from trouble, but be a good means likewise to work in us patience, to wait his leisure, when we can persuade ourselves that they come from a loving Father, & sent for the good of our Souls. And many sleep. Hence I might observe diverse things. Doct. 3, First, the merciful and gracious dealing of the Lord GOD towards his children, God's judgements are seasoned with mercy. who rather than they should come to eat of this Sacrament unworthily, Esay. 57.2. and so to provoke him to wrath against them, doth first humble them by sickness, Esa. 54.7.8. and after takes them away by death. And thus indeed the Lord takes away his children, when they are at the best, and by death he doth prevent many evils in them to come. And thus the faithful are taken away from the Evil to come. Psal. 103.13.14.15. And howsoever he may seem for a time to hide his face, yet with an everlasting mercy he hath compassion on his; But I will not stand long on this point. Use. The use, shows what a foolish custom that is amongst the Papists, yea & amongst many other that are ignorant herein, who in time of sickness and weakness must then receive the Sacrament at home in their houses, in their chambers, and on their beds. I do not speak this as that I hold it in all cases unlawful so to do, but that the sick desiring it, may have the same administered unto him, that doth hunger and thirst after the same, and is in some good measure prepared thereunto. But I speak as the same is commonly so used, o● rather indeed abused. For wha● do such else but cross God to his face. For whereas the Lord doth by sickness tie up a man or woman, and doth as it were, round them in the ear, and say, thou mayest not receive at this time thou art unfit, they say oh, but we will receive, and that at home though the Lord say nay. And whereas the Lord hath shut them out of his house, and keep them back from his Table, lest they should abuse so holy an ordinance, they notwithstanding are so far from being humbled for their sins, and for their particular failings therein in this duty, as that if the Lord do not strike with the stroke of death itself, they will not be kept from abusing the same still. I speak not this I say, to dishearten any from receiving of this Sacrament, either at home, or in time of sickness, but to warn men of their superstitious custom therein, who receive the same superstitiously, and consider not that the Lords hand is even then upon them, for abusing the same before. And some are fallen asleep. Doct. 4 The last thing that we may observe from this text is, The death of the godly is but a sleep. how the Apostle calleth here the death of the godly a Sleep. A point indeed of singular comfort to the godly, in that the death of their bodies is nothing else, but a sweet sleep. They die not, but sleep. And so it is said of David, Solomon, Hezechias. etc. That they Slept with their Fathers. And so in the New Testament, death is usually termed a Sleep. As when CHRIST came to Lazarus, joh. 11. he saith, Lazarus is not dead, but Sleepeth. And of Stephen it is said, Act. 7. that He fell asleep. And so are the graves of the Saints departed called Beds, according to that of the Prophet: Esay 57.2 And they shall rest in their Beds, every one that walketh before the Lord in righteousness. Now the Reasons of this resemblance are thus conceived: Reason. 1 First, as such as lie down in their beds to sleep, do not lie down for ever, but rise again much refreshed, and more cheerful than before, to do the work of life: Even so the elect of God, and the bodies of his saints, howsoever they taste of corruption, do not perish in corruption, but are laid in their graves, as in a bed of Down, Reu. 14.13 that so resting from their labours, and from all pain and grief, they may rise again at the last day, to eternal life. Reason. 2 Secondly, a man that is asleep, may be awaked out of the same by another: Even so the dead are as easily revived by the voice of God, as the living man awaked out of his shallowest slumber. Use. 1 Such than do err, not knowing the Scriptures, nor the power of God, that teach and maintain, that the body by death is resolved into its first principles, without hope of restoring to life. As also, against all Sadduces, that conclude against the Article of our resurrection: But not to stand on this. Use. 2 We learn here, not so much to fear death; For, it cannot hurt the Child of God, there is nothing in death to be feared of the godly: It is the passage into life, the body resting in the grave as in a bed, until that great day of the Lord shall come, when it shall rise again to life. Which may teach us likewise, to moderate our lamentation for the departure of our friends: 1. Thes. 4.13. Brethren, saith Paul, I would not have you ignorant, concerning them that sleep in the Lord, that ye should mourn, as men without hope. Showing, that this immoderate fear of death, and this excessive mourning of many for the dead, it springs from ignorance & want of Faith: For, if we believed this, that they are laid a sleep, and their Souls being in heaven, their bodies lie in the earth, as in a bed of Down, until the judging day, and then that they shall rise to glory, why should we mourn so much for them? For if we would judge ourselves, we should not be judged of the Lord. In this verse, the Apostle showeth a reason why the Lord dealeth so sharply with his people, and correcteth them so sorely for this sin of theirs, their unworthy receiving of this Sacrament, namely, because they would not see their sin, be humbled for the same, and condemn themselves as guilty before God, of unworthy receiving of this Sacrament: And therefore the Lord was constrained to take the matter into his own hand, and to correct them for the same. For if we would judge ourselves. That is, enter into our own hearts, examine our own ways, and call our own sins unto account, and condemn ourselves for the same, then should we not in this manner, be judged, and condemned of the Lord. Concerning this remedy here prescribed by the holy Ghost, to avoid God's judgement, and eternal condemnation. It stands we see, in the practice of this most needful and Christian duty of men's entering into their hearts and Souls, to examine and find out their sins, and to judge and condemn themselves for the same. Now that we may perform this duty aright, we must know, Four things necessary to the judging of a man's self. there is a fourfold duty to be performed by us: for in judgement there must be examination, accusation, condemnation, and execution. And these four are likewise necessary to the judging of a man's self. First, Examination. there must be a serious examination of ourselves, and of our own estates, how it fareth betwixt God and our souls, which is wrought by the law of God, by the which as in a glass, we may behold the sundry sins we have committed, as so many spots and blemishes in our souls, and this examination and trial of our own hearts and estates is so needful, as that without it, it is impossible to judge himself, or to repent truly of his sins: For by the conscionable performance of this duty, comes the knowledge of sin, and of our misery, which is the first step unto true repentance. And to this end, in the word of God, the Lord doth often call up on men to consider their ways, and to call their lives to acount, and that so they may attain unto the sight of their sin, and come to repentance for the same. The Prophet jeremy doth often call upon this saying: jer. 3.13 Know thy sins, O jerusalem. Lam. 3.39. And again, Wherefore is the living man sorrowful, man suffereth for his sin. Let us search and try our ways and turn unto the Lord. Where he shows that for want of this judging of ourselves, men are punished, and because they will not enter into a narrow search of their own souls, they do not return unto the Lord. So David, I considered my own ways, and turned my feet to thy Testimonies. Ps. 119. 5● And the like speece is used by the Prophet Zephany: Zeph. 2.1.2 Fan yourselves, oh my people. Yea common reason doth require the same, before a man can frame himself to enter into a right course, he must thoroughly be resolved and persuaded within himself, that he hath been mistaken in his former course of life. I might multiply testimonies in this kind, but these shall suffice, to direct us in this duty, how necessary this strict trial and examination of our own estates, is to the judging of ourselves. joel. 2.13. Only let me add this, that in this our examination we must not only search after our gross sins, Act. 8.22. but even after our most secret corruptions. For true repentance extends itself not only to the gross evils of men's lives, but even the most secret corruption of the heart, and of the Soul. And we must withal consider the Circumstances of our sins, as when, where, & how, we have committed the same, that so accordingly we may labour for humiliation for the same. And herein it shall be safe for us to pass through the whole law of God, and take a view of our lives by every particular commandment, that so we may the better come to see and acknowledge our misery, and want. Use. 1 First, than this serves to discover unto us the reason why there is so little faith & true repentance in the world, why men are no more humbled for their sins, and do not repent of the same. Poor Souls, they know not that they do evil, such either cannot or do not search themselves, they call not their own ways to account. Now then how can such come to repentance, and to have their sins pardoned, that never yet called their sins to account, nor questioned their estate. Such never came as yet where repentance grew. Well then I say again, mark well this point, do not lightly pass it over, but esteem it as the blessed truth of God, that the sight and understanding of our own wandering, is the first step unto eternal life and salvation, and to judge ourselves, that so we may in the end escape the condemnatory sentence of the Almighty. Use. 2 Secondly, we may observe hence, what a singular a favour of God it is, when he doth open a man's eyes to see his miseries, & to find himself like a lost sheep to have gone a stray. Surely, surely, this is the beginning of all grace & true conversion unto God. Whereas such as are yet ignorant of their own estates, or cannot abide to look into the Law, whereby sin comes to be discovered. It is a plain sign that such a one, is in a most desperate case, past hope, Psal. 50. and God himself must be faint to take him into his own hand, for sin must be judged. And thus much for the first degree of judging of ourselves: our examination of our own estates. The second particular, 2 Accusation. wherein this judging of ourselves doth consist, is Accusation. Or the preferring of bills of indictment against ourselves: and to accuse ourselves before God for our sins. And indeed, if we would not be judged and condemned of the Lord, we must bring ourselves as poor prisoners to the bar of God's judgement seat. And this we do when we set ourselves, in the presence of God, and enter into a narrow reckoning with our own Souls, and consciences, as if now were the day of judgement. To see what our conscience (which is as a little God and judge in our bosom) would say against us. And surely the often performance of this duty, Note. to bring ourselves thus into God's presence, to see what an acnount we can make unto GOD of our lives past, will be a good means to bring us to this duty, to judge ourselves, that we be not judged of the Lord: and where men do truly come to the sight of their sins, and unto true repentance for the same, there will ever follow this Accusation for sin. In true repentance there is evermore a disposition to lay to a man's own charge as much as is possible. A penitent sinner needs none other adversary than his own conscience, he himself is his own foe. And this appears clearly by that of David, I have sinned exceedingly (saith he) and done very foolishly. 2. Sam. 24.10. And it is the practice of Ezra in that confession of his, he makes in the behalf of the whole Church: Our iniquities are increased over our heads, Esay. 9.6. and our trespasses are grown up to heaven. And that of the Prophet Daniel is most excellent to this purpose when he saith, We have sinned and committed iniquity and have done wickedly, Dan. 9.5. and have rebelled, even by departing from thy precepts, and from thy iudgemens'. How doth the Prophet there accuse for sin, by the acknowledgement of the people's degrees of sins: 1. Tim. 1.13 And if we require some examples, we may behold Paul's practice herein, confessing himself to be a Blasphemer, an Oppressor etc. Yea the Chief of sinners. And that of the Prodigal, who confessed that he had sinned against heaven and against God etc. All which as a cloud of witnesses, Serve to inform our judgement, and to settle the same in the truth of this point, that unto this judging of ourselves there must be self-accusing▪ and indeed where there is true repentance, there is in some Use. 1 measure this disposition. The uses follow. If this accusing of a man's self be so necessary unto the judging of ourselves, that so we may escape the condemnation of the Lord: what shall we say to those that study the Art of mincing and extenuating of sin? poor souls, such never came where repentance gr●we. And yet the world affords thousands of these, who notwithstanding, think themselves to be in good cause▪ that can put upon covetousness, the cloak of frugality and good husbandry: upon drunkenness, good-fellowship &c, so far are many from accusing themselves for sin, as that they rather justify themselves in their evil ways. Use. 2 But let this serve for matter of instruction unto us all, that as we desire the pardon of our sins▪ & to have some good evidence unto our own souls, of our repentance, to aggravate our sins, & to accuse ourselves unto God for our manifold impieties. Oh it is an excellent sign of grace in a man, to think he can never lay enough unto his own charge. Oh this is the only way to have our sin covered before God, to confess and uncover the same unto him. For he will justify us if we condemn ourselves. He forgets our sins, if we remember them: and when we are vile in our own eyes, we are most precious in the Lords, and when we are lost in ourselves, we are found of him. 3 Condemnation. The third degree of this judging of ourselves, is Condemnation. And that is a passing of Sentence against a man's self, acknowledging that if the Lord did bring upon him swift damnation, he were most just and righteous in his judgements: Like the penitent thief upon the Cross: Psal. 51.4. Psal. 32.5. We are justly punished. And this was David's case in diverse places of his Psalms, saying I said (or determined with my self) I will confess my sin against myself. And so job: job. 4●. 6. I abhor myself, and repent in dust and ashes. And indeed, herein lieth a principal part of this judging of a man's self, when a man comes so to see his sins, and Gods heavy displeasure for the same, as that he can subscribe unto God's justice, even in his own condemnation: acknowledging that God is just, and that he himself deserves far more greater judgement: And never comes a man to be truly humbled for sin in himself, till he be brought to this pass, to judge and condemn himself. And unto the three former degrees of judging a man's self, 4 Execution there may be added a fourth, and that is Execution, 2. Cor. 7 11. and holy Revenge. And this is when we beat down our bodies, and mortify our members, denying them that sway and swinge in the ways of vanity: And the undertaking of good duties, that the like occasions may be prevented for the time to come. By all which we see that this judging of ourselves is no small matter, nor easy thing, which should make us so much the more careful to perform the same aright. And thus we have seen what the judging of ourselves is, a duty how necessary, appears in the last clause of this verse. We should not be judged. In which words, the Apostle meaneth that we should not be condemned and punished of the Lord, and heerin giving us to understand: Doct. 5 That the only way to turn away the Lords wrath, is, The only way to turn away the Lords wrath is to judge ourselves. Pro. 28. to judge ourselves, as hath been declared, and might further be manifested by many testimonies, as that of Solomon: He that hides his sins shall not prosper, but he that confesseth and forsaketh them, shall find mercy. And how often doth the Lord by his Prophets tell the people, that if they would turn from evil ways, that he would Repent him, jer. 26, 3.13. Psal. 78.34. etc. and turn from his fierce wrath he had conceived against them: evident testimonies to clear this truth. And for this cause, did the Lord call upon his Prophets, to meet the Lord before the Decree came forth, and the Lords wrath was kindled against his people. To kiss the Son, lest he were angry: jonah 3.9 Psal. 2.1. Esay 55.6 And to seek the Lord, whilst he may be found, etc. And indeed, the Scriptures afford us diverse examples, of such as by judging themselves, have turned away the Lords judgement, not only the godly, but even among the wicked themselves, Exo. 9 as Pharaoh Ahab, etc. And not only of men, but the same hath been proved true of whole Cities, and Countries: as Niniveh, and of the people of Israel, and the like. Use. This serveth for our instruction, to persuade all men thus to judge themselves, since it is the only way to escape the judgement of God. Which mercy and blessing none can sufficiently prise, but such as have felt what a fearful thing it is, to fall into the hands of the Almighty, and and have themselves felt his heavy hand. And therefore in God's name, as we desire to escape the judgement of God, let us make conscience of this remedy, to enter into our own hearts, call our own ways to account, that so judging ourselves, we may not be judged of the Lord. ver. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. In this verse, the Apostle makes plain his meaning, and sets down the principal end why God correcteth his children, viz. That they should not be condemned with the world. Which the Apostle doth to this end, to answer a doubt that might arise and trouble the conscience of God's Children, to whom this comfort doth appertain. And that is this: Object. If God sent these strange judgements amongst them, for their sin of unworthy receiving, and that because they did not judge themselves: They might by and by gather, that they were out of God's favour, and therefore fear that these judgements were tokens of his wrath, and should turn to their destruction. Answ. To this doubt of theirs, the Apostle answereth in this verse, that howsoever they had indeed deserved the Lords overlasting wrath, yet the Lord in judging them, did not cast them off, or like a rigorous judge, in fury take vengeance upon them: But rather, as a Father, did chastise them, and that to this end, that hereby, they might be brought to repentance, and so delivered from condemnation with the world. We are chastened of the Lord, that we might not be condemned with the World. Out of these words we may gather three conclusions. First, that the wicked world, Three conclusions from the text. or the world of wicked men, shall assuredly be condemned. Secondly, that the godly shall not be condemned, but certainly saved: and Thirdly, that one principal means that God doth use to free his children from condemnation is correction. Doct. 6 First that the world, that is the wicked men of the world, who are so called because of their multitude, The wicked shall certainly be condemned shall more assuredly be condemned. And the Lord will take vengeance upon them at last. There is nothing of more certainty than the severity of God's justice upon ●ose, who are no way provoked by the abundance & riches of his mercy to repent. Gen. 18. And hence is it that the Lord in the Scriptures is called a judge, Psal. 50.6. and a righteous judge, to show that the Lord in time will take vengeance upon the wicked. 2. Tim. 4.8. job. 21.20. And job speaking of the wicked saith, His eyes shall see destruction. Pro. 17.15. And Solomon saith that He that justifieth the wicked: and he which condemneth the just, are both an abomination to the Lord. And by the Prophet Esay, Esay. 5.23. the Lord denounceth a heavy woe against those which justify the wicked. Now if the Lord do hate it in others, to acquit the innocent and to condemn the just; we may be well assured, it will be far from the judge of all the world to do unjustly. For he is not respecter of men's persons. Act. 10. But will in the end most certainly execute judgement and vengeance upon the wicked. And if we would look upon some particular examples, the Scriptures afford us diverse, as evident testimonies of the severity of God's judgement upon the wicked. He spared not the Angels (saith Peter) which kept not their first estate. 2. Pet. 2.4. jude. 6. He suffered the old world long, but at the last he cleared his justice, and brought a Flood of destruction upon the wicked; and so at last he remembered the sins of the Sodomites. And answered the cry of them with fire and Brimstone from heaven. What though Pharaoh, Saul, Ahab, and jesabel, flourish for a time, it will be but for a time, their Damnation doth not sleep, nay more to show the certainty of the condemnation of all wicked and men, john. 3.18. our Saviour saith, that the wicked are condemned already. First, in the justice of God who will punish th● transgressors of the law: Gal. 3.10 Cursed is every one that abideth not in all things, etc. Secondly, in the court of a wicked man's conscience, wherein God doth begin to execute the sentence of condemnation upon them, giving them either a guilty and an accusing conscience, as it were the flashes of hell in this life; or else hardness of heart, and blindness of mind, which judgement of God is no way inferior to the former. And thirdly, in God's decree and God's account, they are condemned already: that is, are as sure and certain of condemnation. As if they were already plunged into it. Use. 1 This serves, first of all to assure as that there is a day of judgement coming, when every man shall receive according to his works. 1. Cor. 5.10 Against all those blasphemies of the wicked, who say, where is the promise of his coming, for since the beginning, all things continue alike. And thus the wicked that contemn religion, scoff at all piety and godliness, make but a scoff of the judgement day, either that it shall not come at all, or that the Lord will justify the wicked and the sinner in that day. Oh how hath Satan blinded the minds of such. I ask such why that day is called the day of the Lord. 2. Pet. 3.10. And the terrible day of the Lord shall come as a thief etc. Luk. 19.42. Rom. 2.5. And that it is called the day of the Declaration of the just judgement of God. 1. Thes. 1.5.8. But that the Lord will be exalted in judgement in that day. When he will revenge himself upon his enemies, and upon all impenitent sinners. Use. 2 Secondly, this may serve for matter of terror unto all wicked and impenitent sinners, to consider in what a woeful and fearful estate they are in, they are as sure and certain to be condemned (without repentance) as if they were plunged in hell already. What though a traitor that is condemned, have the liberty of the Tower or Castle wherein he lies, and may follow his sports and pleasures there? poor soul, what joy can he have, to think that even in the midst of them all, the King may ●all him to the block. Even so what though the wicked abound ●n pleasure? job. 21.9. what though their ●●uses are peaceable and without ●eare, and the rod of God be not vp●n them. Shall we say their estate ● happy? Eccle. 8.11. when their sin lieth ●t the door. As God told Cain. And their condemnation doth attend upon them? Oh but the day ●f judgement is not come yet; Gen. 4.7. ●t is true because judgement; deferred, therefore the wicked wax bold. But know, Oh know; thou that livest in thy sin, and puttest in this manner from thee the evil day, that the sentence then to be ratified is already pronounced, and that which is then to be executed is already begun, thou art now as it were upon the hurdle, draging along to the place of execution, the rop● is as it were about thy neck, and nothing is wanting but the turning off the ladder. Oh consider this ye that forget God, Psal. 50. lest I ta●● you in pieces, and there be none to deliver. Use. 3 Thirdly, this may serve to reprove that vain conceit o● many, that think that God ● made all of mercy, and one s● full of clemency, as that whe● they will, they can make the● peace with him, and that a Lord have mercy upon me, will serve the turn, though it be but at the very hour of death. But know, O thou vain man, that strengthenest thyself in thy sinful course, under this hope, that the LORD will show thee mercy at the last: That thou mayest so fare abuse his mercy, goodness, and grace, which should have led thee to repentance, as there will be no place of repentance left for thee, though with Esau, thou seek the same at God's hands with tears. Else, Heb. 12.17 what meaneth that, Prou. 1.24 25.26. where the Lord saith: Because I have called, and ye refused: I have stretched out my hand, and none would regard: But ye have despised my council, and would none of my correction. I will also laugh at your destruction, and mock when your fear cometh. But to show that the Lord will not regard the cries, and moans that the wicked shall make at the last, that have hardened their own hearts against his gracious call, and turned away their ears, when he spoke unto them in his word. Use. 4 And last of all, this may teach us not to envy the felicity of the wicked: Poor souls, they rather deserve pity then envy. The reckoning that is behind, will make them pay full dear for these sweet pleasures for a time, Note. and in the midst of all their pleasures, and height of all their pomp and glory, they are but cursed and condemned creatures. And now for a short time, and a little season, what though the World admire them, and they have many to stoop unto them with cap and knee: God hath already condemned them, Psal. 15.4.6 and they are despised in the eyes of all good men. And thus much for the firste conclusion. That we should not be condemned with the world. Observe hence in the second place, what is God's immutable counsel and decree touching the godly, he will that they shall not be condemned, and to this end, doth many times correct them in this world, that so they may not be condemned with the World. So that, our second Conclusion will be Doct. 7 That the godly shall not be condemned, The godly shall not be condemned but most certainly saved. but certainly saved. For, Who hath resisted his will? If the Lord will have the Elect to be saved: And amongst other the means he hath ordained and sanctified to the same purpose, he hath apppointed correction to be one in this world, to make his servants escape the condemnation of the wicked in the World to come. The Lord ever effecteth what is the purpose of his own will. The gifts and calling of God are without repentance, Rom. 11.29 joh. 13.1. whom he loveth, he loveth to the end. His love is perpetual, and therefore saith: Esay 44.8 With an everlasting love had I compassion on thee saith the Lord thy redeemer. And indeed, this is a most certain rule, that where God beginneth the good work of grace, there is no opposition whatsoever, that can be made by the Devil, the World, or our own Corruptions, shall ever be able to hinder the same. And therefore saith Paul: I am persuaded, Phil. 1.6 that he that hath begun this good work in you, will finish the same, until the day of jesus Christ. And it is made the very final cause, why God sent his Son into the World, even this: That all that believe in him, should not perish, joh. 3.16 but have life everlasting. And unto all that I have said, add these Testimonies: I know my Sheep, joh. 10.27 28. I give unto them eternal life, and they shall never perish: Neither shall any pluck them out of my hand. Rom. 8.1. And there is no condemnation to them that are in Christ jesus. 2. Tim. 2.19. And that the foundation of the Lord remaineth for ever sure. Surely there is no point of Doctrine more often urged, or clearly proved in the Scripture, than this, to show the certainty of the salvation of all the elect, that their life is hid with Christ in God. Col. 3.3 And that such shall never perish: And hence it is, that Christ is called the Author, Heb. 12.2 and finisher of our faith to comfort and stay the poor sheep of Christ with this, that if the Lord have in any measure begun in them the true work of grace, as he is the author of it; For every good gift, and every perfect gift comes from him that is the Father of light, james 1.6 and God of all consolation. So he will never cease, until he have brought the same unto perfection And the reasons hereof are Reason 1 First, because the Lord that hath from all eternity, willed the salvation of all the elect, is immutable and unchangeable. His gifts are without repentance, Rom. 11.29 his foundation standeth sure. And we are kept by his power unto salvation. 2. Tim. 2.19 Reason 2 Secondly, the Elect are sure of Salvation, in regard of the price of the same, and that is the blood of jesus Christ, which cleanseth from all Sinne. 1. joh. 1. And that being given as a ransom for many, what a fearful imputation should we cast upon it, if the same should not be available unto the elect to Salvation. Reason 3 And thirdly, it were directly to cross God's justice, which being satisfied in the death of the Son of God, for the sins of all the elect, and to make the same of no validity, if the elect redeemed by Christ, should finally fall away, and perish everlastingly. But not to stand upon these Reasons. The uses are, Use 1 First, to take notice of God's unspeakable love and mercy unto his Church and Children. Who even herein hath magnified his mercy towards us, not only setting us free from the prison of our sins, and from the fearful punishment belonging unto the same, but hath also in deep compassion towards our poor Souls, acquainted us that we shall not come into condemnation, but shall escape from death unto life: To the end that being free from that same bondage, and servile fear, that the Wicked live under; We might learn to serve the LORD in Righteousness and Holiness yea with much joy, and comfort, Luke. 2. all the days of our life. Use 2 Secondly, this serves to discover a wonderful point of folly that reigns in the world; of all the mercies of GOD this is the chiefest, when the Lord doth give unto a man, Christ, and the benefits of his passion, amongst which, this is not the least assurance of God's love, touching remission of sins and our everlasting salvation. And yet (alas) we see of all things this is less sought for, as if salvation and eternal life were not worth the seeking. Herein we are like unto little children, that look after babies in a book, and regard not the matter. Oh why should we be so foolish, to seek those things which cannot continue, and let go those things as are both perpetual and eternal. Do we affect perpetuities, do we desire a glorious, a comfortable, an honourable and withal an unchangeable estate. Behold here is an excellent estate indeed. Eternal Salvation, an Eternal inheritance. An Eternal wait of glory. A Lease not of one and twenty years, but for term of such a life as shall never see death. Why then seek we not after it, and get good evidences of the same, that so at last, Salvation may be our portion. And thus much briefly for the second conclusion. We are chastised of the Lord: that we might not be condemned with the world. The Apostle herein labours to prove, that these judgements of Almighty God (unto them that can make a right use of them) are but Fatherly chastisements and instructions, to keep his children from the condemnation of the world. We are chastised of the Lord etc. q. d. You are even in the midst of your trials, troubles and afflictions, to behold God's mercy towards you, who doth thus correct you, not out of any hatred he bears to any of you: but even as a loving and dear Father correcteth his own child, to prevent more dangerous courses, which might bring him to shame in the end. So God doth exercise you with these temporal chastisements, that thereby he might keep and restrain you from falling into such sins, as might bring you to Damnation with the rest of the world: the Doctrine than is, Doct. 8 One principal means that God doth use to free his children from condemnation is correction. That one principal means that God doth use to free his Children from condemnation, is correction. For whereas by nature they are corrupt aswell as the wicked: God useth this correction as a sovereign Medicine to Purge out their corruption, and so to cleanse them from their sin, to bring them to repentance, and to Salvation. This is intended by Christ when he saith, Every branch that beareth not fruit in me, he taketh away, john. 15.2 and every one that beareth fruit, he purgeth: That it may bring forth more fruit. And most agreeable unto this, is that of the Prophet David, Psa. 94.12. Blessed is the man whom thou chastisest O Lord, and teachest him in thy Law. That thou mayest give him rest from the days of evil, whilst the pit is digged for the wicked. Whereby we learn what an excellent fruit cometh to God's children by correction, even no less than such as accompany eternal life and Salvation. Which cometh to pass, not simply through afflictions: For than should the wicked have the same fruit of them, inasmuch as All things happen alike to all. Eccle. 9 But only through the great mercy of GOD, who Sanctifieth the same unto his children, and unto the wicked. The Scriptures are full of proofs for the confirmation of this Doctrine. Excellent to this purpose is that of the Prophet Hoseah, I will be to Ephraim as a Lion, and as a young Lion to the house of judah. Hos. 5.14.15. I, even I will tear and go away etc. Till they acknowledge their offence and seek my face. And this is acknowledged by the prophet David, who could speak herein by experience Before I was afflicted I went astray, but now have I learned thy commandments. Psa. 119.71 And Paul concludeth thus, 2. Cor. 4.17 For our light affliction, which is but for a moment: causeth unto us a far more excellent and eternal wait of Glory. And great reason, that the afflictions of God's Servants should work this work, in them. Reason. 1 First, because the Lord in his own decree and counsel, hath apppointed the same for a help and remedy, against our strong corruptions, and these must needs be now as wholesome potions very medicinable, being used by such a heavenly Physician. Reason. 2 Secondly, howsoever the works of correction are unpleasant for the present. For no affliction is for the time present, joyous but grievous, yet they are by God's blessing upon them, excellent means to work in us contrition, and true humiliation for our sins. The ready way to conversion. And this appears by the incestuous person upon whom Paul required to be laid that fearful penalty of Excommunication, that he should be delivered over to Satan: 2. Cor. 5.5. And excluded out of the Church until he repent. It appeareth that he was awakened thereby, and so brought to Godly sorrow for his sin. The uses follow. Use. 1 Seeing then, that afflictions are so useful unto a child o● GOD as the effects thereo● do declare, proving as wholesome Medicines, and as Fatherly chastisements to amend and reform us. This may stay the children of GOD, from being too much dishartened in time of affliction: But rather with all meekness submit ourselves unto our most wise GOD, who ever correcteth for our good. And chasteneth us for our profit, Heb. 12.10 that we might be partakers of his holiness. How many notwithstanding are there that make many hard conclusions against themselves in time of affliction. As if God had forsaken them, and they clean cast out of his favour. But Oh consider wherefore doth the Lord lay thee upon thy sick bed, afflict thee in thy Wife, Children, Goods &c: Surely for no other end, then to bring thee unto himself. What cause then hath any to murmur or complain in time of affliction. Use. 2 Secondly, this serves to Magnify the Power, and Wisdom of God, that can and doth so overrule the nature of all things, that they shall serve for much good unto his children, according to that of the Apostle All things work for the best to them that love God, Rom. 8. As the skilful Apothecary, of poison, makes Triakle to expel poison, so can God make the poison of afflictions, (which in themselves are the curse of the Law) to drive out the poison of sin, as we may clearly see in the examples of Manasses, 2. Cro. 33.11. jer. 31.18. Act. 16. Luke. 15. Ephraim, the jailor, Prodigal &c: The afflictions of whose outward man: were by God's blessings upon them, good means to save both the outward and inward man. Yet even herein we must observe a difference betwixt the godly, & the wicked, to the one, they are helps to heaven, to the other forerunners of greater torments, as in the deluge the waters that bore up the Ark for the saving of Noah, drowned the wicked of those times. And this we may often see under the Cross, the godly to pray, the wicked to blaspheme, the dross consumes, while the gold is purified, So much mattereth it not, what is suffered, but what the persons be that suffer. And thus much for our helps and direction, how to receive the Sacrament, and that worthily. To God only wise, be praise for ever, Amen. FINIS.