A Sacramental-Question Concerning ASSURANCE.   

A Sacramental-Question CONCERNING ASSURANCE: How far Necessary to A Worthy Communicant, Practically Answered, in a SERMON, Preparatory to The Lord's-Supper. Saturday, March 2. 1699/ 1700.  
LONDON, Printed by J. Brudenell, for John Falconer, at the Talbot, on the Bridge. 1700.   

TO THE READER.  
HAving reason to believe the following Discourse was of some Use to several who heard it, to comply with their Desire, and in hope of doing good to Others, it is now Published. If it be objected, That the Style is too Negligent and Copious; and the same things expressed over and over in different Phrases, and sometimes the same repeated, which may be well enough in Preaching to a mixed Auditory, but more exactness should be used in Printing; I have only to say, That I apprehend the same Pulpit Stile will best answer my End, as to the Service of those, for whom I principally intent it.  
May I find Mercy of the Lord to be Faithful, whose I am, and to whom I am devoted! If any are brought upon their Knees, seriously to bless God, for what they Herd, or shall now Read, I shall more hearty Rejoice in it, than to have the Approbation and Applause of all the Witty People upon Earth, who have not Wisdom enough to know themselves, and consider their latter End, and prepare for Death and Judgement, which cannot be without seeking to Jesus Christ, as the only Redeemer and Saviour of Sinners, to reconcile us to God, and save us from Wrath to come. His Grace, and Mercy, and Love, is above all we can think. Oh be Humble and Thankful; adore Him, and admire His rich, free, and glorious Grace, but abuse it not!  
J. S. London, April 17. 1700.   

A Sacramental-Question, concerning ASSURANCE, How far necessary to Worthy Receiving.  1 Cor. XI. 28. 
— But let a Man Examine himself, and so let him eat of that Bread.—  
IN this Verse you have it plainly supposed, That 'tis a Christian's Duty to partake of the Lord's-Supper. The manner of the Performance is regulated, but the substance of the Duty is presupposed, viz. to Do this in remembrance of Christ. He ought to eat of this Bread, and drink of this Cup, and show forth the Lord's Death this way; only take heed not to rush hastily, without previous Self-Examination.  
●. That solemn Preparation is necessary to the right performance of this Duty, may be argued from the Instance given of one special part of that Preparation, The due Examination of ourselves. Let a Man examine himself, and so let him eat of that Bread.— 'Tis a Christian's Duty to partake of this Solemn Ordinance: He must not do it rashly and unpreparedly: And it is one special Part of necessary Preparation, to Examine himself.  
Quest. But some will be ready to say, I have Examined myself, and endeavoured to know the true state of my Soul, but I cannot come to a Determination; Whether I have Sacramental Graces in truth, and am partaker of Life from the Spirit of Christ, or no; and consequently, how is it my Duty to come to this Ordinance for Spiritual Nourishment? After all my Examination, I cannot positively conclude, that I am in a state of Grace; at least, I have many Doubts and Fears; I have no Certainty, no Assurance of my good Estate towards God. May I nevertheless come? Is it my Duty, while I have so many Doubts and Difficulties unresolved, and am so far from full Assurance and Joy? This I shall endeavour to Answer, by considering how far Assurance is necessary to our Worthy Receiving: You will have my Thoughts of it, in the following Particulars.  
Answ. First, That in the diligent use of God's appointed means; it may ordinarily be known, Whether you have truly Repent of your Sins, and do unfeignedly Believe on the Lord Jesus Christ: And so, whether you are sincere in your Christian Profession, or no. By Selfreflection, and comparing yourselves with the Word of God, endeavouring to prove yourselves, and making use of the Assistance of Books, and Ministers, with Prayer to God, to enable you to discern the true state of your Case, you may ordinarily come to the knowledge of yourselves, and your Spiritual Condition. I speak not of the grossly Ignorant, or of such as live at that rate of Licentiousness, that they cannot but know they are Impenitent, or may easily know it on a little Reflection, but of such as doubt, and have some reason for it.  
Secondly, He that endeavours not to know the true state of his Soul, that with a prepared Heart he may join with his Brethren and Fellow Christians, at the Table of the Lord, liveth in continual Sin. He that will not endeavour to come Worthily, and accordingly Examine himself, that he may be disposed, and fitted for this Ordinance, he continueth to disobey an Order of Christ. 'Tis not enough to say you have no Assurance, or are afraid to come without it; that will not excuse you from Sin. Many keep off, on such pretences, lest they should Eat and Drink Unworthily, and so Sin: But consider not the Sin and Danger on the other hand, of staying away, upon such grounds as will not excuse them before God. Consider therefore what is the faulty cause of your Ignorance of yourselves, and of your true state towards God? Is it not Sloth and Carelessness, Negligence and Remissness, Earthly Cares, or the Hurry of Worldly Business? And if the doubts of your Sincerity arise from a faulty Cause, you must not plead those Doubts, as a sufficient Excuse for not coming to the Lord's Table.  
There is a faulty Carelessness in some good Christians, that they do not observe and record the Workings of God's Spirit upon their Hearts, and so the time of His Love is not taken notice of, nor remembered. To allude to what God says to Ephraim, Hos. xi. 3. When Ephraim was a Child, I taught him to Go, taking him by the Arm, but he knew it not, did not observe it. You must reflect, inquire, and consider what God hath wrought in you, and done for you: Whether you have been brought, humbly to acknowledge your Sin with Shame and Sorrow and Self-abhorrence, seeing your need of Christ, and His Grace, have been persuaded thankfully to take hold of the Covenant, to accept the offered Mercy of the Gospel, and yield yourselves to be the Lord's. We lose much of our Comfort, for want of bringing our Doubts to a Determination; and this through Laziness, Sloth and Carelessness. 'Tis true, the want of Assurance will not argue a Man under the Power of Unbelief, but it shows the Weakness of Faith; and we ought diligently to clear it up, whether we are in the Faith, and whether Christ be in us, or no; and whether with all our Hearts we love Him? Which, for the most part, may be known, as well as our Love and Affection to Persons and Things, in other Cases. If we reflect and bethink ourselves, we may ordinarily know, that we Love.  
Are you not willing that Christ should be your Saviour, and bring you to Heaven, in God's appointed way? Do you not make Religion your great Business in this World? Is not your being accepted of God, in Christ, your great Concern? Is there any thing in all the World your Hearts are set more upon, than that you may be Saved by Jesus Christ, and not be found Hypocrites at last? Would you not account the Certainty and Assurance of this, a greater Privilege, than to be Owner of all the Riches and Treasures of the Earth? Is it not your heaviest Burden, that you fear you shall fall short of Heaven? And you dread nothing more, than to be mistaken about your Interest in the special Love of God? Whence have you these Apprehensions, these Desires, this Choice? Can the Devil ever persuade you this is from corrupt Nature; or, that that you don't love God, when you would give all the World to be assured of His Love? You abhor every thing that you think will displease him: There is nothing he requires, but, by His Grace, you are willing to comply with: You would fain love, and serve, and enjoy Him better: There is nothing would better please or more rejoice you, than to please Him more, and to be more conformed to His Image, be filled with His Spirit, and live to Glorify Him more in the World: There is no Lust that you would indulge, but desire to mortify; and are accordingly diligent in the use of Christ's appointed Means, to subdue Corruption: 'Tis your Trouble and your Complaint, that you are not more Dead to Sin and the World; you feel the remainders of Ignorance, Pride, Selfishness, Carnality, Unbelief, Deadness, Dulness, etc. You groan under 'em, as a continual Burden; and would rather be rid of 'em, than of any outward Affliction whatsoever. Doth not all this argue true Love to God and Holiness; true Love to Christ, and Hatred of Sin? And can you not infer from hence, What he hath done for you, and wrought in your Souls? Oh bear not false Witness against yourselves! But labour, by such Reflections, to know your State, that you may come to the Table of the Lord, with Joy and Praise.  
Thirdly, As it is ordinarily some Sin that keeps a Man unresolved, and in the dark (which doth not excuse him from the Duty) so for a Man to mistake his true State, and doubt and question his Integrity towards God (if he be Sincere) even that Doubt is his Sin.  
He ought to endeavour to know himself, and make a right judgement, and then come to receive the Seal of the Covenant. His mistake in judging of his own Case, is faulty, and will not excuse him from the obligation of judging more truly and justly of himself. Upright Christians are obliged to judge of themselves according to Truth, what really they are, and so to receive what belongs to them, as the Children of God, and Members of Christ, within the Bond of the Everlasting Covenant.  
Fourthly, 'Tis a common and dangerous mistake (by which many are deceived) to place the nature of Saving, Justifying Faith, in the Assurance of God's Love; and the Knowledge and Persuasion that we are Pardoned, and Justified, and Accepted of God: Whereas, many truly Believe, and have Faith unfeigned, and shall inherit Eternal Life, who yet doubt and fear, and dare not say all this; and others may be persuaded that is their Case, who did never yet Believe in Christ, with all their Hearts: The one shall be ashamed of their Fears, as the other of their Hopes.  
To place Faith in a mere Assent to the Doctrine of the Gospel, is one Extreme; to place it in assurance of my good Estate towards God, that's another. There is a Blessedness pronounced to such as Mourn, and are Poor in Spirit, and Hunger and Thirst after Righteousness: They may do so without Assurance. The Unbelief that Condems, is not the not Believing we are already Justified; therefore the Faith which Saves Men, is not the believing that they are Justified. He that believes he is Justified and Pardoned, must be so, before he can believe it. By him all that believe are Justified, Acts xiii. 39 We have believed in Jesus Christ, that we might be justified, Gal. two. 16. Assurance follows Faith: In whom after ye believed, you were Sealed with the Holy Spirit of Promise, 1 Eph. 15.  
All that hear the Gospel Preached are commanded to Believe on the Lord Jesus Christ; but all are not commanded or obliged to believe their Sins are already pardoned, and that they are in a justified State; then many would be commanded to believe what is not yet true. And to believe my Sins are forgiven, that they may be forgiven, is very absurd: And yet, if Faith be necessary to Justification, this will follow. To believe I shall certainly be Saved, is not justifying Faith. I must be so justified before I can believe it, or be assured of it. The Scripture makes a plain difference between these two, 1 Joh. v. 13. These things have I written to you, who believe on the Name of the Son of God, that ye may know ye have Eternal Life; that is, have it in the Seed, and Root, in the Earnest, and Beginning of it. They might have said, we do this already, if Faith consist in believing I am Pardoned, and shall be Saved. And many that have had Assurance, have lost it, as well as many, who have true Faith, may not have reached Assurance. I say, many have lost Assurance who have not lost their Faith; unless a Man may be a Believer and no Believer several times in a Year. There are several States, Ages, and Ranks of Believers; some whereof are yet short of Assurance. And must not the Child be allowed to be a Child, before he can speak for himself, and say he is one? How many of the Children of God must we then turn out of Doors, whom he receives and loves?  
Some of the first Reformers, who fell into this mistake, were Eminent for Faith, and Holiness, and Joy; and by what they found in themselves (speaking what they felt) they described Faith, by such a full Persuasion of the Love of God, as many real Christians have not attained; by such Assurance and Joy of Faith, as they themselves experienced: But the Lord knoweth who are His, when many of them do not know it themselves. 'Tis the Reality and the Sincerity of our Faith that is necessary to Salvation, not the certain Know-of that Sincerity.  
I dare not come, says One and Another, to the Table of the Lord, because I can't Believe. I have not true and saving Faith. I can't Believe: But I would ask such, What is it you can't Believe? Don't you Believe the Witness given by Christ, in the Holy Scriptures, to be true? Don't you Believe Him to be the true Messiah, the only Saviour of Sinners? That he hath Ability and Willingness to save to the Uttermost, All that come to God by Him? That He is Constituted and Impower'd, by Office, to do this, as the Christ of God? Don't you Believe, from your Hearts, that he is able to Reconcile you to God? That His Blood can Cleanse from all Sin? That you are lost and undone without Him? That if ever you are Reconciled, Pardoned and Saved, it must be by Him? Don't you desire this above all things? Are you not willing to take Him as your Saviour and Lord in all His Offices; to be taught by His Word, to be guided by His Spirit, to be governed by His Law, to depend on His Righteousness, Sacrifice, and Intercession, for all your Hopes of Acceptance with God? Don't you look for all your Supplies of Grace and Strength, to conquer Temptation, and perform every Duty from His Spirit, as the Purchase of His Blood? Don't you Believe all the Promises He hath made, shall be fulfilled? and desire nothing more than that you may have a Share and Interest in the Blessings of the New Covenant, purchased and promised by Christ? And from your very Souls, are willing to be His, upon any terms; so that, there is no Sin but you would be free from, rather than keep; and accordingly are faithful and constant in following after Holiness.  
You can't deny this; and yet, after all, you'll say, you have no Faith, because no Assurance. Doth not all this argue true Faith? You want the Knowledge of your true State; but you don't want true Faith in Christ. Therefore you ought to come to the Table. Nay, tho' you have not conquered all your Doubts about the great Truths of the Gospel; and the Life to come; and the Mediation of Christ; if yet you have such a prevailing Persuasion of those Truths, as brings you to consent to the Covenant of Grace; to take God for for your God, and Christ for your only Saviour; and the Holy Ghost for your Sanctifier and Guide; His Law for your Rule, His Promise for your Security, and the Heavenly Glory for your Rest and Happiness; resolving, by the Grace of God, to forsake all that stands in Competition; you are True Believers, and aught to come, to Eat of the Child's Bread.  
Fifthly, There is a vast difference, as to the Lord's Supper, between the Case of an Hypocrite, who does not know himself to be one, and the Case of a sincere, real Christian, who doth not know himself to be Sincere. You must not imagine these two Cases to be alike: The one has true Grace, tho' he discern it not, and consequently hath a right to the Blessings of the Covenant, and is bound to know and discern his Title, and so come and partake of the Privileges that belong to his State. But suppose another Professor comes to the Lord's Table, who hath no true Repentance, or Faith, and so his Heart not right with God, but he is under the Reign, Power, and Dominion of Sin. He hath, as yet, no right to the Blessings of the Covenant; but is bound to know his true State, that he may be brought to Repentance; 'tis a greater Sin for him do demand, and take what doth not belong to him, than to tarry away for a while, in order to his Recovery and Preparation: For, if such a one comes, he Hypocritically professes that Repentance, Faith and Devoutness to God, which he hath nothing of, but is secretly an Enemy to God and Holiness: He comes and claims the children's Bread, with a Lie in his Mouth and Heart, against the Holy Ghost; and he takes the Name of God in vain. There is a great difference in this Case, from that of a doubting Christian, who truly Believes, and cannot say he is assured of it. There is a further difference, in point of Comfort; for a real Christian, tho' he come with many Doubts and Fears, yet there are some secret. Testimonies of the Love of God; there is some Influence of the Holy Spirit to bear up his Hope; which is much better than all the groundless Joys of Hypocrites, in a false persuasion of the Goodness of their State.  
The Penitent, Upright Believer, who wants Assurance, hath a right to the Ordinance, and is accepted with God, tho' he can't affirm it; or say, that he unfeignedly Believes in Christ, and Loves God with all his Heart, yet he hopes 'tis true: He is willing to be the Lord's on his own terms. 'Tis the favour of God in Christ that he values, and seeks above all things: This he aims at; nothing else will content him; he would rejoice in it, more than in any Earthly Prosperity, if he could attain more certain knowledge of it. Is not such a one accepted of God? And supposing a competency of knowledge about the nature of the Sacrament, (to understand his Work, and to discern the Lord's Body,) he hath a right to come; tho' his timorous Scruples may keep him off a while, yet they can't deprive him of his Right, or disoblige him from his Duty, to show forth the Lord's Death this way. He doth truly consent to the Covenant, and should come to signify that Consent, and receive the Seal of the Covenant.  
And remember this, That the Covenant of Grace is mutual between God and You; so that, from your Consent to be the Lord's, you may infer that He is Your God: Your choice of Him is an Evidence of your Interest in Him by a Covenant-Relation. The Relation is mutual, equally, and at once, on both sides; therefore, as soon, and as long, as you can say, Lord, I am Thine, and I desire to abide, continue Thy Servant, I would not departed from Thee. As soon, and as long as you find within you such a Disposition of Heart, you may be assured that God is your God, and will be your God for Ever, and Guide unto Death.  
Sixthly, There is a true discerning of our Faith and Repentance, which is short of Assurance, upon which we may act, tho' we are not fully certain. There is true Love to Christ, that is short of delighting and rejoicing Love; even desiring and mournin Love: Tho' there be not the Witness and Seal of the Holy Spirit to give Joy, there may be so much knowledge of our good Estate attained in a way of Duty, as to prevent trouble and terror of Mind; even a good Hope, through Grace, short of Certainty, and full of Persuasion.  
And, if a Man may not act upon some good Hopes (tho' he have not an assured certain Judgement concerning his State) a great deal of God's Service in the Christian Church would be laid aside. For Instance, He only that's Penitent, should profess himself Penitent; only he that truly desires Christ and His Grace, should say he doth desire it; only they that have received Saving Grace, should give God thanks for having received it: And yet, if none should confess Sin, and profess Repentance, but such as knew certainly, and with Assurance, that they are truly Penitent; and if none should beg Grace, with a Profession that they desire it, till they have Assurance of the truth of those Desires; if none should give Thanks to God for Redemption, Effectual Calling, Justification, Adoption and Sanctification, but such as have full Assurance, that they have received all these; there would be little Confession, Prayer, and Thanksgiving in the Christian World. Is it unlawful to say, I Believe, while there is a mixture of Unbelief? We must let alone a great part of our Religion, if we may not act upon Hope, short of Assurance. And if all doubting trembling Christians should be debarred the Lord's Table, till they have Certainty and Assurance, there would not only be very few to partake of it; but we should exclude some of the fittest, the most acceptable, and most welcome Guests at that Feast of Love. Therefore we may have many Fears, and Scruples, yet if Conscience, enlightened by the Word of God, do not positively condemn us, (tho' upon Self-Examination, it doth not clearly and fully absolve us,) we may come in Hope.  
Seventhly, Tho' you have not yet attained Assurance of the Love of God, and of your reconciled, justified State; yet, by waiting on God, in the use of His Holy Ordinances, you may expect and hope to attain it. You may and aught to wait for, the Communications of His Grace and Love, in the use of all His Appointed Means; and 'tis one End and Use of The Lord's-Supper, to strengthen weak Faith, and to help doubting Christians. You have there a Sign, and Seal of the Righteousness of Faith: The Blood of Christ is there represented as shed for the Remission of your Sins: The Benefits of Redemption are offered to you in particular; and you are called to apply them to yourself, as if your Names were mentioned. You are there called to profess your Acceptance of Christ, and the offered Salvation of the Gospel; and to surrender, and give back yourselves entirely to be the Lord's. This Feast was not appointed only for those, who are the most perfect Christians, and highest in Grace; but for the Relief and Supply of your Spiritual Wants: You come there not only to be Thankful for what Grace you have received, but to receive more. What would you think if one should tell you, You must not eat, till your Hunger be first satisfied; or not come to the Fire, till you are first Warm; or not take Physic, till you have recovered your Health? The Seals of the Covenant are appointed for our greater Confirmation, that the Heirs of the Promise might have more abundant Consolation and Joy: And, in this Ordinance, our Saviour Speaks more solemnly, more, particularly, and more pathetically to us, for the help of our Faith, than by the Ministry of the Word. What is spoken in general, by the Preaching of the Word, is here particularly applied to individual Persons; to support Weak and Doubting Christians, as well as to confirm the Joy of their Stronger Brethren. You may as well neglect hearing the Word, and pray and hope for Faith, as expect Assurance, and neglect the Lord's Table. The Primitive Christians, who walked in the Fear of God, and in the Comforts of the Holy Ghost, continued in the practice of breaking the holy Bread (partaking of this Ordinance) and so could Eat their common Meat with gladness of Heart, praising God. It may be you'll find, as Jesus made Himself known to the two Disciples in breaking of Bread, (to allude to that Expression, tho' I think it not meant of Sacramental Bread,) so you may find, by waiting on God in this Ordinance, your Doubts scattered, your Jealousies removed, your Difficulties cleared, your Objections answered, and the goodness of your State, which before was doubtful, made manifest and evident, to the Joy of your Souls.  
Therefore refuse not o pay Homage to your Crucify'd Saviour, by partaking of this Ordinance, believing that you shall not do it in vain: It may be, e'er you are ware, your Souls shall be, as the Chariots of Aminadab; you can't tell but your Attendance on this Institution, shall be the happy means, which God will make use of to scatter and cure your Doubts. And, by your neglect of this Ordinance, you not only take the most likely course to increase and continue your Doubts and Fears, but are in danger to lose that Seriousness of Spirit, and sense of Religion, which you now have, by denying yourself those Means and Helps, by which it is preserved and maintained in other Christians.  
Eighthly, Consider, that after Self-Examination, you may sometimes find one Grace more evident than another. A Christian can say sometimes, more hopefully, that he lives by Faith; sometimes that he has true Repentance, and Godly Sorrow for Sin; sometimes he can say more concerning the truth of his Love to Christ; sometimes concerning his Hunger and Thirst after Christ, and the Spirituality and Earnestness of his Desires: And if you can discover Truth and Integrity of Heart, as to any of these, you may so far take Comfort. But especially, as to Faith and Love, the two Radical Graces, which do influence and strengthen all others; and by which you may make the best judgement of yourself.  
And a difference you must allow, for different Times and Seasons. Tho', it may be, you cannot now say so much concerning this or the other particular Grace; yet, at such a time, upon serious Reflection, you could say a great deal to the Glory of God, and to your own Consolation; you think that it is much better now with others than with you; but it may be the last Month, at the last Sacrament, you could say truly, concerning your Communion with God, and the Evidence of His Love, and the Expression of your own, and the Exercise of other Graces, a great deal more, than any of those Christians and Brethren, whom you apprehend to be so much above and before you.  
Remember, how at such a time, according to such a Scripture Character of an Upright Christian, your Hearts could bear witness, and God did bear witness, by his Spirit, that you were not Hypocrites. Did you not record it? Did you not promise to remember it, and improve it? Call to mind what hath passed between God and your Souls, as to such things: And, if there be no notable declining to the World and the Flesh, or commission of gross Sins, or wilful Carelessness or Remissness, (which must be particularly repent of, and reformed, in order to Pardon, and Peace,) you may take comfort in former Evidences, and Experience. If a Father have forgiven a Child that had offended him, and told him so; must he be every day telling him again and again, that he hath forgiven him, or he won't believe it? If God hath comfortably resolved your Doubts, tho' some time since, you may be encouraged by it; for you have not always the same Opportunity or Help, outward or inward, to discern aright the State of your Soul; not always the same clearness of Apprehension, or sedateness of Mind, or Assistance of God's Spirit, to determine and resolve the great Question. 'Tis unreasonable, on every turn, to expect a new Answer from God; as if he had given you none before.  
Ninthly, As to the Apostle's Expression, which is frequently objected in this case, Rom. xiv. 24. He that doubteth is damned, if he eat, because he eateth not in Faith; and what is not of Faith is Sin. You ought to consider, that the Word we render Doubting, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making a difference between Clean, and  Meats: 'Tis not meant of Eating at the Lord's Table, but of Eating those Meats, which were forbidden by the Law of Moses to the Jews; or such as had been offered to Idols, and afterward sold in the Market: Meats to be Eaten at an ordinary Table, concerning which, one who believed the Obligation of the Law of Moses thought to be . He was persuaded of the Unlawfulness of Eating, but he knows he may Lawfully forbore. This is quite another matter, than the case of an ordinary doubting Conscience; where a Man only doubts on one side of an Action. 'Tis there but reasonable to choose that side, where he hath no doubt, rather than the other, where he suspects he may transgress some Law of God, tho' he be not certain. While the Doubt lasts, till a Man be better informed, (supposing he be mistaken,) he should forbear acting against his present Opinion, and Judgement: Whatsoever is not of Faith, is Sin, i. e. Whatever a Man doth, without being persuaded of the Lawfulness of it, tho' it be not a Sin in itself, it is so to him, who doth it against his Conscience. But as to matter of plain Duty, such as, Doing this in Remembrance of Christ, and showing forth His Death, by coming to His Table, it is otherwise. The Doubt will not excuse him in the neglect of his Duty: His Doubt is double, whether he be not bound, by the Command of Christ, to Communicate; but on the other side, he doubts whether, by some other Law of God, he ought not, as yet, to forbear, as not thinking himself duly qualified. In such a case, What should a Man do, but endeavour to fit, prepare, and qualify himself, as soon, and as well as he can; that he may not continue to offend God, by the neglect of Obedience to an Order of Christ. And can such a ●ne say, he is as certain he is not qualified to come, as he is certain, in the general, that it is his Duty to come?  
As to the Expression, He is Damned if he Eat: The meaning is, He is Self-condemned, his Conscience condemns him; for he knows 'tis lawful to forbear; and he believes it to be unlawful to Eat: If he do Eat, he acts against his own Judgement, and so is Self-condemned. As to matter of Duty, an Erring Conscience, be sure, will not cancel the Obligation of the Law of God: If we doubt concerning that, which God hath made our Duty; our Doubt will not excuse us from Sin; for God hath bound us to know our Duty and do it. Whatever our Opinion and Persuasion be, the Obligation to obey the Command of God remains: Our doubting whether it be our Duty, doth not make it cease to be so.  
However some Melancholy Persons, under great Conflicts and Temptations, may suspend and stay away for a while, lest they should run into Despair, on the Apprehension of having Eaten and Drank their own Damnation. They ought not to cherish such Doubts and Fears, but endeavour to overcome them, and ask Advice and Counsel, and use all other fit means in order to it; that, being better acquainted with themselves, they may come with Peace and Comfort. If your Heart's consent to be the Lord's, according to the tenor of the Covenant of Grace, you ought to come, and Declare that Consent, with your Fellow Christians.  
Tenthly, Consider that there is a Scrupulous Conscience, which tho' resolved and satisfied, in the main, concerning Duty, when it comes to act, is perplexed and hindered by unaccountable Fears. Tho' there be no just, rational, Scripture Grounds of Fear or Doubt, yet a Person of weak Parts, little Knowledge, and of a timorous Disposition, is easily disquieted with general Jealousies and Fears, as to himself and his state towards God. He fears (tho' he can't tell particularly from the Holy Scriptures why) that he is not qualified, that he shall receive unworthily if he come, and eat and drink Judgement to himself: Ask why he thinks so, He has only some conjectural Suspicions, some uncertain Surmises of his own Condition, arising from some mistaken Notions of the Qualications, and Preparation necessary to a Worthy Communicant. These general; unscriptual Doubts, Jealousies, and Fears, if countenanced and indulged, will increase, and, like Circles in the Water, continue and beget one another. But a good Man would not deal with his Neighbour, after this manner, as with himself: He would not, he ought not, to judge hardly of a Neighbour, by general Rumours of Accusation, or every idle Objection, and imaginary Supposition, that may be made to his Prejudice, if, when particularly Enquired into, solid and positive Proof is wanting. You must not judge hardly of yourselves, any more than favourably, but according to the Word of God, the Rule of Judgement.  
Lastly, If you have not Assurance, yet if your Hearts accuse you not of Hypocrisy, and double Dealing; if you can say, As far as I know my own Heart and Life, I think I do sincerely consent to the Covenant of Grace, and am really changed as to my Principles and Ends; I am unfeignedly willing, without reserve, to be the Lord's; You may come, to renew and seal your Covenant. Can you say, I believe the Gospel to be true; I am willing to have Christ for my Saviour and Lord, and absolutely to resign myself to Him; to be ruled by His Laws, and saved by His Righteousness: My Imperfections I bewail, my Corruptions I strive against, and endeavour to Mortify; and, as far as I know myself, am willing to part with every known Sin: I am not certain, I am a true Believer, but I would fain be delivered, by Christ, from the Dominion of Sin, as well as the Condemnation of it. Now, where the Case is thus, what should be a bar to your coming to the Lord's Table? Such a sense of Sin, and striving against it, and desire to be rid of it, is your very Fitness. And in this, as well as other cases, we may act according to the best of our Judgement, notwithstanding some considerable Doubts.  
Christians, You may come with Humility and Reverence, paying Homage to a Crucify'd Saviour, having found your Sins, and being humbled and penitent, judging and condemning yourselves for 'em; tho' you have not so clearly discovered your Graces, as to be able to Rejoice, you may come with broken and contrite Hearts, as Penitent Sinners, if you can't come with Assurance, that you are Pardoned Sinners; you may come, sensible of your need of Christ, if you can't come with the clear knowledge of your Interest in Him. Come with Humility and Contrition of Returning Penitents, tho' you can't come with the Joy of Faith, as Assured Believers. Come with Hunger and Thirst after Christ, and His Righteousness, tho' you dare not yet say, My Beloved is mine, and I am His. Come humbly, and Apply yourselves to Him as you can, if you can't Apply Him to yourselves as you would. Honour Him as your Lord, when you can't appropriate Him to yourself, as your Saviour. Own His Propriety in you, tho' you are not assured of your Interest in Him. Come, and say, Lord, I Believe, help my Unbelief! If you can't triumphantly say, He Loved me, and Died for me: You can't, with Certainty, say, He is Mine; but you can say it, with Sincerity, that you desire to be His: You resolve to be so, and accordingly give up yourselves to Him. Lord, help me; Lord, save me; Lord, strengthen me; Lord, deliver me, for I am Thine, as the Psalmist frequently speaks. You may use such Language; Lord, I am Thine, Devoted, Dedicated, Resigned, Willing to be Thine, tho', I can't say, with present Joy and Comfort, (what that truly infers,) That He is Mine. You can say, Lord. If I am rejected, refused, cast off, and left to Perish, there shall One Perish, who did hearty and unfeignedly Desire to be the Lord's: But, you may be certain, that such shall never Perish, if they follow on to know the Lord, and seek him.  
Let me therefore bring this home to Doubting, Trembling Christians, who are afraid to tarry away from the Lord's Table, and yet, for want of Assurance, are doubtful, whether they should come or no. You have Examined yourselves, and found out your Sins, so as to be humbled for them: You are among such as Hunger and Thirst; you can't deny it: And is not Blessedness promised to such? Matth. v. 6. You are in the Number of such as are weary and heavy laden for Sin; and is there not Rest promised to the Souls of such? Matth. xi. 29. The Blessings of the Covenant have been offered to you; you consent to the Terms on which they are proposed, and desire to trust in Christ to do all this for you, which he hath promised: Why should not you come and Seal this at the Lord's Table, and profess this to be the Sense of your Hearts? Is all this no Evidence of Faith? You may have true unfeigned Faith, tho' you don't know certainly that it is true. If Sin be a Burden, and you are weary of it, and would fain have it more subdued, and you ong for more Conformity to Christ, that the same Spirit may be in you, that was in Him; If you long to have the Love of Christ rule and reign more in your Souls; If it be thus, you may come in Hope, and plead his Word, and pray for His Grace, and devote and give up yourselves to be the Lords. You may do this Acceptably at His Table, without a certain Persuasion, and assured Knowledge, that you are passed from Death to Life, and made an Heir of Heaven. Tho' you have some Fears of Hypocrisy, you dare not say, but you have some Hopes that you are Sincere; and a mixture of some Fear with your Hope should not discourage you. Doubts concerning the Truth of your Faith, are very consistent with the Reality of it: The shaking of a Tree, will not argue it is not a Tree, or not Alive.  
Our Lord hath told you, He is willing to be your Saviour; I tell you again, that He is Willing to be Yours, in all His Offices, as Prophet, Priest, and King: He hath done and suffered enough (one would think) to testify His Willingness, to declare His Love, and express His Kindness and . Can you think of His Bloody Death and Sufferings, and question His Willingness to Receive, and Pardon, and Save Sinners? Now, dare you deny, that you are willing to be His? To forsake all Compeditors and Rivals, and accept Him for your only Saviour? If you are hearty Willing; you are accepted, you are united to Christ, and interested in Him; And will you not lift up your Heads in Hope? Will you still cherish unscriptural, unreasonable Doubts, that have no foundation in the Word of God? Will you continue to doubt of His Love, tho' you can't deny the Evidence of it? Do you not love Him so, that you can part with All, in this World, to be assured of His Love; and the want of this Knowledge and Assurance, is the daily Burden of your Hearts, and the Matter of your continual Complaint? If He should ask you, as He did Peter, this Evening, or to Morrow Morning, Soul, Lovest thou me? What Answer could you make but this; Lord, I cannot say Thou lovest me, (O that I could,) but, as far as I know my own Heart, I do love Thee, I desire to love Thee, I would fain love Thee: I approve, esteem, and judge those the happiest Souls, that love Thee most, and live in Thy Love. Oh, what would I not give, or do, or part with, if I might be One of them!  
The Reflections I would make on what has been said, will concern two Sorts of Persons, of a very different Character.  
First, I would Caution some, not to abuse, or mis-improve this Discourse, by emboldening themselves to come to the Lord's Table, in their Hypocrisy, and under the reigning Power of Sin. Let them not think that 'tis enough, if they can but make themselves uncertain, whether they are Hypocrites, or no. There are some who have no Assurance of their Salvation; and it is impossible they should; their State will not admit it: They are under the Dominion of Sin, and live in the Impurities of the Flesh, and under the prevailing power of an Earthly Mind, destitute of Love to God, and Strangers to Faith in Christ, and yet will adventure to come frequently to the Table of the Lord. 'Tis a terrible Passage, He that eateth and drinketh unworthily, eateth and drinketh Damnation to himself. (Temporal Judgements and Calamity in many Cases, Spiritual in others, and, without Repentance, Eternal,) which frightens Some from Communicating at all, which it should not; but doth not deter Others from coming unworthily, which it should.  
There are divers such, who through Sloth and Negligence, and Inconsideration, for want of Enquiring into their true State, are ready to flatter themselves, from some little things (as transient Affections in the public Duties of Religion, etc.) that their State is good, but they do not allow themselves leisure, to think what they are; and with many, the hurry of their Earthly Business will hardly permit them to retire, for Self-Examination: And yet they will come, they will do as others, and, without further search, take it for granted, that they may and aught to come to the Table of the Lord. Sometimes they have checks of Conscience, and if they think of Dying, are afraid; and well they may; there is reason for it. Such Professors should take heed of abusing what hath been said to Others, who need it. They like to hear, that many who have Doubts and Fears, concerning their State, may yet come to the Lord's Table; 'tis good News to them; for they have sometimes Doubts, and no Assurance, (nor will their present State allow it,) and yet they will adventure. Oh, beware how you misapply, and misimprove, to your own Destruction, what hath been said for the Encouragement and Support of Sincere Christians, under Doubts, and Scruples, Weakness, and Temptations.  
Let such consider the Gild they contract, and the unspeakable Hazard they run, by professing to belong to Christ's Family, and so partaking of His Supper, as Living Members of His Body, while they are secret Enemies unto Christ, in Heart and Life, and hate to be reformed. Such are Guilty of His Body and Blood, they join with the Murderers of JESUS, whose Death they pretend to show forth; His very Blood will cry for Vengeance against their Hypocrisy, and sink 'em under more dreadful and intolerable Wrath. They, of all others, Eat and Drink their own Damnation, who thus wilfully profane the Ordinance, and take the Name of GOD in vain, by pretending Love to CHRIST, (to serve some little Secular turn, and be thought better than they are,) while they Live in secret allowed Wickedness; in stated Enmity and Rebellion against Him.  
I may say of the Worthy or Unworthy Receiver, as Solomon did of Adonijah, 1 Kings 1.25. If he be a Worthy Man, not a Hair shall fall from his Head; but if Wickedness be found in him, he shall Die. If you come to the Lord's Table humbly and penitently, in Obedience unto Christ, in such a manner, and for such holy Ends, as He hath appointed, you shall meet with Welcome, you shall be feasted with the fat things of His House, you shall partake of the Treasures of His Grace, and receive of His Fullness. But, if you come without Sorrow for Sin, and without Resolution against it; if you come Impenitent, and Unreformed, without Desires, and Purposes, and Endeavours, to forsake Sin, and subdue Corruption, and be devoted to God, etc. You increase your Gild, you harden your Hearts the more, you receive a Curse instead of a Blessing, and will be more under the Power, and in the Possession of the Devil. And You shall die for't, unless Sovereign Grace do timely prevent it, by your Repentance and Conversion. I cannot speak with too much Terror to such. But,  
Secondly, There be Others, Humble and Sincere, Weary and Heavy-laden, Contrite and Broken in Heart, who have many Doubts, and yet much Love, who Fear and Tremble if they come, and yet fear to tarry away. There are many Such who need this Encouragement. They have the Call of Christ, to remember His Dying Love; their Duty is plain; They ought to make an Adventure of Faith, as Peter (when unlikely to take any Fish) yet, at Christ's Command, let down the Net with astonishing Success: Or, as the Disciples said to the Blind Man, Be of good Comfort, Arise, for the Master calleth thee, Mark x. Let Faith in the Authority of Christ, bring you to Remember His Death, this way; If you obey the Precept, you don't know the Success as to Comfort.  
Is there no Encouragement in the Invitation, Let him that is a Thirst come, and Who Ever will, let him come, and take of the Waters of Life freely, Rev. xxii. Are not sensible, weary, thirsty Sinners invited? Therefore, Lord, I'll not exclude myself; I am one of them; surely there may be Mercy for Me, among the Rest, however Unworthy and Vile I am. The Invitation is not to such as are Worthy, but Thirsty. We come to Him that we may partake of His Grace, and receive more of the Spirit of Holiness, according as we need it.  
And here, I would not forget the Case of Those, who are in Doubts, because they have had a Religious Education, and by the Restraining Grace of God, and the Precepts instilled into them, by their Parents and Ministers, they have lived unblamably in the World, as to their outward Conversation: They are afraid, all their Religion is the Fruit of Education only; and not of Special Grace: And they are further doubtful concerning themselves, for want of feeling those Pangs of Sorrow, and Bitter Repentance, which they hear, and read others have had, in their Conversion to God, who have been reclaimed from a Prostigate Life. They apprehend, on that account, that they may be still Strangers to the great Change, by Regeneration and the New Birth. On the one hand; I wish they would look to it, that it be not really the Truth of their Case; that they have indeed proceeded no further, than a good Education may carry a Man; which too many, I fear, do Rest in. Yet Others there are, who have had a Religion Education, and, by God's Blessing on it, have had Early Experience of the distinguishing Grace of God. They can't say precisely when they were Born again, but can discover the Effects of it in Heart and Life: These should not be discouraged on that account; Nor for want of those Terrors, which the Repentance and Conversion of Some is accompanied with Early Contents, who seek the Lord, and serve Him from their Youth, commonly escape such Terrors: We find not, that 'tis true of All.  
If the Spirit of Christ hath wrought such a Change in your Judgement, Choice, Affections, Conscience, and Life, as will make up the Character of those that are Sanctified; you should not be uneasy and perplexed, for want of knowing when this Change was first made; you may know a Man is Alive tho' you know not when or when he was Born. And what if you cannot say those things, concerning the Time, Manner, Antecedents, and Concommitants of your Conversion from Sin to God, that Others, it may be, can say, who had great and presumptuous Sins, scandalous and notorious Abominations to Repent of, which God never suffered you to fall into? Such are not sufficiently sensible of the Blessing of a good Education, and what a Mercy it is to be saved from such Terrors. It may be, some of the Best Christians in all this Nation are of this Sort; who may sometimes fear they have gone no further than Education (without the saving Grace of God) may lead ' 'em. But if you can prove your Sanctification, by the real, genuine Fruits of it; And that there is such a Change of Heart and Life wrought, it matters not that you know not the exact Time. You are certain, Corrupt Nature could never incline you to love God, and be devoted to Him; to hate Sin and watch against it; and to take Heaven for your Portion and Christ for your Saviour: This Change must be from the Divine Spirit, however Early, Gradual, and Insensible it seems to have been Effected. If you find the Image of God upon your Souls, and the real Fruits of the Spirit in Heart and Life, (tho' you never were acquainted, with the Throws, and Pangs, and Terrors, that introduce or accompany the Conversion of others) you have Reason to be Thankful, and not be discouraged on that account.  
Your great Business now, should be to walk Circumspectly, and to live more a Life of Faith and Love: And as your Faith in Christ, and Love to God, and Care to please Him, doth increase, Comfort, and Peace, and Joy, will ordinarily follow. The Just Live by Faith, not by Assurance. Without Faith 'tis impossible to please God, not without Assurance. You ought to observe God's Influence by His Holy Spirit upon your Souls; and be much in Prayer, and in acts of Dependence and Resignation▪ and labour to know yourselves 〈◊〉: To Record what God doth for you, and how you carry in towards Him, and what Progress you make in Practical Godliness, and Inward Religion; by comparing yourselves with yourselves, at different times.  
Be thankful that you have good Hope, through Grace, and resolve to follow on to know the Lord and to know yourselves better. Tho' it be our Duty to give all Diligence to make our Calling and Election sure, and to use Means in Expectation of Success, it is not at all strange that but few do attain to Certainty and full Assurance. There must be more than a little Grade to make it clear and discernible; and 'tis Grace in Exercise is best discerned: There must be a good understanding of Spiritual Things and of the Tenor of the Covenant of Grace; some good Acquaintance with our own Hearts, and with the Wiles of the Devil; and some Cure of that confusion and disorder of Thought which most complain of: There must be Diligence, Resolution, and Patience, in the Trial of ourselves, with earnest Prayer to Heaven: There must be upright Walking a Pure Conscience, and great fear of sin, etc. Such things as these being necessary, in an ordinary way is it any wonder that few, very fe● attain it▪ When Grace is so weak, where it is true, and the Knowledge of ourselves so little, and most are so backward to Self-Examination, or so little skilled in it, and so little acquainted with Satan's Temptations, and their Mind so confused, and their Thoughts so ungoverned, and their Consciences have so little Tenderness, and are so often wounded by wilful Sin, no wonder if the generality of Christians have not Assurance, even of such as are Sincere, and accepted of God.  
There are many things to be known and understood concerning the Nature and Application of the Promises of the Gospel, which every real Christian hath not attained. And besides the discerning of their own State and Condition to be such, as that they may apply the Promises to themselves, there must be the Influence of the Holy Spirit, or there will be no Comfort. You must therefore continually beg the Light and Influence of the Holy Spirit, which is promised to Believers, that they may know the things freely given 'em of God. The Holy Spirit himself Witnesseth with our Spirits, that we are the Children of God. Lord! I have endeavoured to search my Heart, and examine my Ways, according to thy Command; I have some good Hope, but am not Certain; Oh enlighten me to discern and understand the Truth of my Case. Let me know, by Experience, the meaning of that Scripture, Eph. 1.13, 14. After you believed, you were sealed by the Spirit of Promise, which is the Earnest of our Inheritance, until the Redemption of the purchased Possession. This 〈◊〉, this Seal (for Distinction, and for Certainty) God gives to Believers. 'Tis by the Holy Spirit we know the things freely given us of God; by His witness with our Spirits, we have Confidence towards God, we discern His Work upon our own Souls, and are enabled to judge concerning the great Change he ●●th made, and with Comfort to 〈◊〉, we are passed from Death to Life. The Testimony of the Divine Spirit, added to that of the Conscience, enables us to cry, Alba Father, and fills us with Peace and Joy in Believing. He that believes, hath the witness within himself, ● John v. 10. He hath that in him to which the Promises are made 〈◊〉 hath the Seal of Sanctification by which he is distinguished from Unbelievers; but the Holy Spirit must discover and witness this, or we shall not feel any thing of Joy. 'Tis, in part, because we do not understand, or value, or pray for, this Influence of the Holy Spirit, as we ought, that so few have Assurance.  
And now, for the Close of this Discourse, let me ask you a few serious Questions, which in many Books you may find more largely insisted on.  
First, How stand you Affected to Sin, deliberate Sin, against God? Don't you dread and fear it more than formerly? Are you not more ashamed of it, of the Baseness, Iniquity, and Disingenuity of it, as against the Holiness, and against the Grace, and Love of God? Would it not be a harder matter to draw you to a deliberate Sin against God, than heretofore? or to persuade you to omit a known Duty, such as Closet Prayer?  
Secondly, What is your Judgement and Opinion concerning God, and Christ, and Holiness, concerning the Holy Scriptures, and the Gospel way of Salvation, by Faith in Christ? Is it not more your Desire, and Choice, to have your Portion, in both Worlds, with those that believe on Christ, and follow Him, as their only Saviour? Resolving to adhere to revealed Christian Religion, let Atheists and Infidels talk as they please, and venture as they will? Are you not endeavouring with success to be more established in the great Foundation Truths of Christianity?  
Thirdly, Don't you find some Growth, Progress, and Improvement, in Holiness, by being more confirmed and established in the Truth of the Principles of Christian Religion? And don't you desire and endeavour more, to know, and do the Will of God? To please, and serve, and obey Him better? Is it not your Comfort and Pleasure, to honour God, and be kept from Sin; to Worship and Adore Him, and have Communion with Him? To be found in the way of your Duty, and to keep an undefiled Conscience? And is it not your Grief, on the contrary, when, by Temptation, you neglect your Duty to God, and fall into Sin?  
Fourthly, As to the Church of Christ, and the Interest and Honour of God in the World; are you not Rejoiced, when you hear that real Godliness is any where promoted? That the Oppressed, or Defiled Churches of Christ, are delivered and reformed? That Truth and Holiness, Pure Worship, and Holy Conversation, does prevail and spread, and get ground, in any part of the World, or of the Nation? That open Wickedness is suppressed, and the Mouth of Iniquity stopped? etc. And, on the contrary, don't you mourn for other Men's Sins, as well as your own, and for God's Dishonour, by National Provocations, and Public Crimes? And are ready to give what Assistance you can, to promote Reformation?  
Fifthly, How are you Affected toward such as are truly Serious and Religious, tho' of different Sentiments, in several things, from you? Do you love the holy Image of God, wherever you can discern it? Can you hearty embrace All that love the Lord Jesus in Sincerity? But for such as Defy God, and Dishonour Christ, and the Gospel, and live in open Rebellion against Him, don't you, from your very Hearts, dislike such? you would not, you do not choose Familiarity with them; you would not live or die with them? You have made another Choice, as to your Portion, Way, and End.  
Sixthly, Can you bear to have your Consciences searched? Are you content, to have your closest Lusts discovered, your most belov'd Sins struck at, by the Ministry of the Word? So that, there is no Iniquity but you would know, and hate, and part with? And are most of all desirous, to mortify and overcome the Sin which you did once most love; and that did, or doth most easily beset you: But 'tis your daily Burden, that your Victory is so imperfect, and your daily Care is to watch against it.  
Lastly, Is it not the Desire, Purpose, and Resolution of your Souls, tho' you have not Assurance, (and supposing you never had it, and never should,) that yet, by the Help of God, you will be true to your Baptismal Covenant, to be faithful Followers of Christ, as long as you live; to deny all Ungodliness and Worldly Lusts, to live Soberly, Righteously, and Godly, in this World, seeking Glory, and Honour, and Immortality, by Jesus Christ, in hopes of Eternal Life; depending on no other Saviour; looking for Acceptance with God no other Way, but only by the Merit, Blood, Sacrifice, and Righteousness, of our Lord Jesus Christ? This you unfeignedly Resolve and Purpose, and accordingly, (notwithstanding your Doubts and Fears) you have held on for some time in such a Course; and, by the Grace of God, do intent still to hold on, whether you have Assurance or No.  
To such of You, my Brethren, who can truly say, this is your Case: That all, or any thing considerable of this, is a true and real part of your Character: I may say, that Peace and Comfort belongs to you. The breathe of Faith argue the Reality of it, as much as the loudest Voice. To be able to creep, is as true an Evidence of Life, as to be able to run. You may lift up your Head with Hope, and avouch the Lord to be your God; you may come to the Lord's Table with Cheerfulness and Thanksgiving. I do, in the Name of my Great Master, invite you: I doubt not but He will bid you Welcome.  
O let us All join, in begging His Gracious Presence! That He would meet us Here, and in every part of the City and Country, where this Holy Feast, on the Sacrifice of Christ, shall be celebrated to Morrow!  
O that He would display the Banner of His Love towards Us! and Seal His Covenant-Promise, with all the Sweetness, and Joy of His Salvation, unto our Souls! O that He would speak by His Holy Spirit, to our Spirits, with such a Powerful Voice, as shall make us hear, and feel it, that it is His own! saying, Son, or Daughter, be of good Cheer, thy Sins are forgiven thee. I AM THY GOD, I have loved thee with an Everlasting Love, I have accepted thee for mine; I have blotted out all thy numerous, heinous Transgressions, and will remember 'em no more; I entered into Covenant with thee, and thou becamest mine; and I am not ashamed to be call- THY GOD, I will never, never, never, leave thee nor forsake thee, but Guide thee by my Counsel, and afterwards receive thee to Glory. Amen.;  
FINIS.