A TOUCH-STONE FOR A Communicant, Serving For the true trial of a mans fitness or unfitness to come to the Sacrament of the Lords SUPPER. Very needful and necessary for these times wherein people are more then ordinarily put upon the trial. In a Dialogue betwixt A Minister of the Gospel Zacheus a worthy Communicant And Simon an unworthy Communicant. By E. F. 1 Cor. 11. 28. But let a man examine himself, and so let him eat of that bread, & drink of that cup. Imprimatur, Joseph Caryl. London printed for John Wright at the Kings Head in the Old Bayley▪ 1647 A TOUCH-STONE FOR A Communicant. Interlocutors, A Minister of the Gospel. Zacheus a worthy Communicant And Simon an unworthy Communicant. Simon, SIR, here is a neighbour of ours who as it should seem hath a purpose to come before you, and the Eldership, to be examined, and so to come to the Sacrament of the Lords Supper, the next time it shall be administered, if you shall be pleased to admit him: but I conceiving him to be very unfit and very unworthy, have out of my love and respects to him, thought meet to make bold to bring him first to you in private, and to entreat you to confer with him yourself, lest if he should come before you and the Eldership more publicly, you should there upon examination, either conceive of him as I do, and so turn him back to his disgrace; or else through mistake admit him being unworthy, and so should he become guilty of the body and blood of the Lord, and eat and drink his own damnation, as you know the Apostles words are, 1. Cor. 11. 27, 29. Min. And why do you conceive that he is so unfit and so unworthy? Sim. Because in conference with him I find him to be very ignorant, in most points we have conferred about: and besides I do conceive of him as of a sinful and ungodly man. Min. Why I pray you, what sins can you justly accuse him of? Sim. Sir, what evil I know by him, I am not minded at this time to reveal, for I do not bring him hither with any purpose to accuse him, but rather out of a desire that he should accuse himself. Min. Well then neighbour Zacheus, what say you of yourself? Zac. Truly Sir, I must needs confess myself to be an ignorant and sinful man; & indeed I have formerly committed one sin, which I have of late conceived to be so heinous in Gods esteem: that I have feared there was no hopes of mercy or pardon for me at the Lords hands, until of late I hearing you preach upon these words, Joh. 6. 37. him that cometh unto me I will in no wise cast out; and diligently minding how you shewed, and set forth the great and wonderful love and favour of God in Christ to poor sinners that come unto him, and how willing and ready he is to receive them: I did thereupon conceive that there was some hopes of mercy and pardon for me; and now hearing that you have a purpose erelong to Administer the Sacrament of the Lords Supper, I have a great desire to be admitted unto the same if you shall think me to be fit and worthy, though I do confess I fear I am very unfit, very unworthy to partake of the same▪ Min. Well I do not desire you to tell what sins you have been guilty of, neither would I have you to name what that great sin was, which you say you did commit, but this I desire▪ that you would tell me how you came to be convinced that you are such a sinful man, or how came you to know sin to be sin. Zac. Why, I came to know sin to be sin, by the law and word of God, for I considered that the Apostle John saith, that sin is the transgression of 1 Joh. 3. 4. the law, and therefore I concluded, that in what point soever I had transgressed any of the ten Commandements, therein I had sinned, and I remember that I once red in some good book( but what book it was I do not now remember) that ● full exposition of the ten Commandements is to be found in the whole word of God, and that therefore whatsoever action a man did commit that is forbidden in the word of God, or whatsoever action or duty a man did omit that was required in the word of God, that is sin: and truly Sir, I am sure that I have many a time done that which is forbidden in the word of God, and many a time omitted that which is required in the word of God; and therefore am I sure that I am a very sinful man: but that one sin which I count so heinous, is flatly forbidden in one of the ten Commandements, and therefore that hath troubled me most. Min. Well, you have in the general and before us men confessed that you are a sinful man, and indeed so doth every man & woman that cometh before us, wherefore I pray you tell me this one thing truly: have you also confessed your sins in particular, & that before God, in your private Closet or Chamber? have you told the Lord, that this & this good action which he in his word hath required, you have not done; and this and this evil action which he hath forbidden in his word, you have done? Zac. Yea indeed, the Lord knoweth that I have done so of late, and with many a sigh both craved pardon for my former sins, and power against my present corruptions, though it may be not so oft nor so fervently as I ought to have done. Min. And why have you with sighs craved pardon for your sins at the hands of God? Zac. Because I considered that I had thereby offended God, and provoked him to wrath: and therefore was liable to eternal damnation in hel, till my sins were pardonned; and indeed I had, and have still, a great desire to be reconciled unto God, and to be at peace with him. Min. But have you not considered, that God being a just God, his justice must be satisfied before his wrath can be appeased, and he reconciled unto you who have so much offended him? Zac. Yea surely, I did somewhat consider that. Min. Why then, what hopes could you have that God would pardon and forgive your sins, till his justice was satisfied? did you conceive that you yourself had, or could satisfy the justice of God for your sins? Zac. Indeed Sir, I remember that at first, when I began to seek unto God for pardon, I was encouraged so to do from the consideration of that text, Prov. 28. 13. Whoso confesseth and forsaketh his sins shall have mercy, and so I had some hopes that the Lord would mercifully pardon them, because I did confess and forsake them, and then I considered that the Lord requires us to be afflicted and Jam. 4. 9. mourn and weep for our sins, and therefore I endeavoured to do so, and also fasted sometimes by reason of them, and therefore I hoped that the Lord would be merciful to me and forgive them, but not long since, even since I heard you upon that text, Joh. 6. 37. I heard a godly Minister upon that comfortable Text, Esa. 53. 5. But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed, whence I well remember he shewed, that Jesus Christ the son of God, and of the Virgin Mary, both God and man, did by his death and passion, make a full satisfaction to the justice of God, and appeased his wrath for the sins of all those that do believe on his name, and that all the promises of pardon and forgiveness which God had made in his word, was for his satisfaction-sake, therefore we were not to think to have pardon at the hands of God for any of our own sufferings whatsoever, and so since that time, I have desired to put all my confidence in the death and sufferings of Iesus Christ. Min. Well, and what moved you to crave power from God against your present corruptions? Zac. There be two especial reasons which have moved me so to do: First, because my heart is turned against them, so that I hate them, loathe them, and detest them, and would fain bee rid of them, and a happy man were I if they were so subdued that I might never sin against God any more. Secondly, because I am convinced and indeed have found by experience that of myself I have no powpower to overcome them, and that all my sufficiency is of God. Min. Well, and are you assured that the Lord hath pardonned and forgiven your sins according to your prayers? Zac. O no Sir, I am full of fears and doubts about that point, and cannot be so assured therof as I desire. Min. and what power have you by your prayers obtained at the hands of God against your corruptions? Zac. O Sir, but very little as yet, the Lord he knoweth, for they do still many times prevail against me full sore against my will. Min. And why do you desire to be admitted to the Sacrament of the Lords Supper? Zac. Because, as I understand, the death and bloodshed of Jesus Christ hath in it both a pardoning virtue, and a cleansing virtue, so that by means thereof a man may bee both freed from the guilt of sin, and cleansed from the filth of sin: And I also understand that in the Sacrament of the Lords Supper, under the similitude of bread and wine, there is represented, and set forth the death and blood-shed of Jesus Christ to the faith of the worthy Receiver, and therfore Idesire to be admitted thereunto, that so I by faith, may apply the death and bloodshed of Jesus Christ to my soul, in hope to have thereby both more assurance of the pardon of my sins past, and more power against my present corruptions. Min. hear me neighbour Simon, do you say you have found this man to be very Ignorant? Sim. Sir though I must confess he hath answered you to these questions better then I imagined he could have done, yet if you would ask him some questions about the essence and attributes of God, and about the mystery of the blessed Trinity, or about the creation or government of the world, or about the kingly office of Christ, touching his rule and government in his Church, or what platform of discipline he would have it governed by, and such like questions, as I have done, I am sure you should find him very ignorant; but as for these questions which you have asked him, I must confess I never did ask him any such, neither did I think that you would. Min. But I conceive that there is no knowledge so needful and necessary for the fitting of a man for the Sacrament, and for the making of him a worthy receiver, as is the knowledge of a mans self, the knowledge of Christ, and the knowledge of the Sacrament itself; and therefore I have rather thought good to ask him questions concerning them, then concerning any thing else: and to▪ tell you truly, he hath given me such satisfactory answers concerning them, that although I do confess I think him to come far short of you & many others, in the knowledge of those things which you have mentioned, yet do I conceive that he hath knowledge sufficient to fit him for the Sacrament of the Lords Supper, and for the making of him a worthy receiver. Sim. Well Sir, though we grant that, yet am I confident that he is very unfit and very unworthy in regard of his life and conversation, for I am sure that is full of defects, and full of imperfections. Min. Well here is neither man nor woman within the hearing but we three onely, and if you will keep counsel, I will promise you that I will whatsoever you shall say; tell me therefore plainly and truly what gross and scandalous sins you think in your conscience he hath of late fallen into; do you think he hath committed murder? or do you think he hath committed adultery? or hath he committed theft? or is he a swearer? or is he a drunkard? or is he an usurer? or is he a sabbath-breaker? or is he a covetous person? or is he a liar? Sim. I will not accuse him of any of these sins, he best knows himself whether he be guilty of any or all of them or not? Min. Why what evil then do you know by him? I pray you tell me something that you know by him. Sim. Why Sir, seeing you will needs force me to speak, I must tell you that he is sometimes employed in his worldly business, when he might hear the word of God preached; and sometimes by reason of his worldly business, he omits the reading of Scripture and prayer in his family; neither doth he catechize and instruct his family so frequently as I think he is bound to do; neither doth he to any purpose repeat the sermons that he heareth, to his wife, children and servants; and I have seen him both eat and drink and not bless God, for ought that I could hear; and I have heard him say himself, that he is subject to sleepiness and drowsiness in time of prayer and hearing of the word; and I have also heard him say, that he is very subject to pride, anger, envy, unbelief, & hardness of heart; and to tell you the truth, he is a man indifferent touching Church government, and cares not which way it goeth, so he may be quiet and sleep in a whole skin. Min. Well, though he have all these corruptions in him which you have now name; yea, and though he have been guilty of any or all those gross sins which I name, yet he having, as I hope forsaken all those gross sins, both in affection and action, and all those corruptions which you have name in affection, as is manifest by his hating of them, loathing of them, detesting of them, and his desire to be rid of them, they are so far from making him an unfit & an unworthy communicant at the Lords Table, that through the working of the spirit of God, they are become an occasion of making him a fit and truly worthy one. Sim. Surely Sir, this saying is somewhat strange to me, for I should rather think that a mans knowledge and righteousness should by the working of Gods spirit, make him a fit and worthy communicant, and that a mans ignorance and sinfulness, should by the working of his corruptions, make him every way unfit and unworthy. Min. Indeed, if we were to understand these words, worthy and unworthy▪ by way of meriting or deserving, then the knowing and righteous man were the only worthy man, and the more knowledge and righteousness he had, the more worthy he were, and then the ignorant and sinful man were the onely unworthy man, and the more ignorant and sinful any man were, the more unworthy he were. But we are not to understand these words worthy and unworthy, by way of meriting or deserving, or not meriting or deserving, but by way of fitness and suitableness of disposition to receive Christ or unfitness and unsutablenesse of disposition to receive him, And taking them in this sense, I say, a mans ignorance and sinfulness may occasionally through the working of Gods Spirit, beget in him such a fit and suitable disposition for the receiving of Jesus Christ into his heart, that he may therefore be truly said to be a worthy Communicant at the Lords Table; and on the contrary, a mans knowledge and righteousness may occasionally, through the working of his own spirit, beget in him such an unfit and unsuitable disposition for the receiving of Jesus Christ into his heart, that he may bee therefore truly said to be an unworthy Communicant. Sim. But Sir, wherein doth this fit and suitable disposition which you say makes a man to be a worthy Communicant, consist? or how may a man know when it is wrought it him? Min. This fit and suitable disposition doth consist in such a sight and sense of a mans own ignorant, sinful, miserable, and helpless condition, as makes him see his need of Jesus Christ, and unfeignedly to desire that he may be made unto him of God, wisdom, 1 Cor. 1. 30. righteousness, sanctification, and redemption. Zac. But Sir, doth the Lord account such a man as hath this disposition in him, to be worthy to receive Jesus Christ? Min. Yea indeed, for as you know, when we see a poor hungry man, that is sensible of his own miserable and helpless condition to crave an alms, with earnest desire and entreaty, we do conceive that he is in a fit and suitable disposition to receive it, & so we account him worthy of it; even so when the Lord sees a man so sensible of his own miserable and helpless condition, that he sees his great need of Jesus Christ, and unfeignedly desires him, he conceives him to be in a fit and suitable disposition to receive him, and so accounts him worthy of him. And therfore we red in the tenth chapter of Saint Mathews gospel, that when our Saviour sent forth his disciples to preach the gospel, that is to say, the glad tidings of justification, reconciliation, sanctification, and everlasting salvation by Jesus Christ, he said unto them, v. 11. into whatsoever City or Town ye enter, inquire who in it is worthy, and there abide. And if we compare this verse with Luke 10. 7, 8, 9. we shall perceive that they and onely they were those worthy ones, who testified their sight and sense of their own misery, and their desire to receive Christ into their hearts, by receiving his disciples into their houses, counting their feet very Rom. 10. 15. beautiful for preaching the gospel of peace, and bringing unto them glad tidings of good things. These are those poor ones whom our Saviour saith receive the gospel, Mat. 11. 5. And these are those poor spirited ones, to whom he promiseth the kingdom of Heaven, Mat. 5. 1. And these are they that mourn under the sense of their own wants, unto whom he promiseth comfort, ver. 4. And these are they that hunger and thirst for Christs righteousness, unto whom he promiseth satisfaction, ver. 6. Sim. And Sir, wherein doth that unsuitable disposition which you say makes a man an unworthy communicant consist? or how may a man know it? Min. This unfit and unsuitable disposition doth consist in such a sight of a mans own knowledge, as that he is thereby puffed up, as the Apostles phrase is, 1 Cor. 8. 1. and in such a sight of his own righteousness, as causeth him to put confidence in it, and so hindereth him from seeing his need of Jesus Christ to be made unto him of God, wisdom, righteousness, sanctification, and redemption. Sim. And Sir, doth the Lord account such a man as hath such a disposition in him unworthy to receive Iesus Christ? Min. Yea indeed, for as you know, when we see a stout and lusty beggar, and hear him flourish in his rhetoric, and not speak with supplications, as the truly poor man doth, then we conceive he is not in a fit and suitable disposition to have an alms bestowed on him; and therefore we say he is unworthy of it, even so, when the Lord sees a man proud of his knowledge, and confident of his own righteousness and deservings, and sees not his need of Jesus Christ, & so consequently not to desire him, then he conceives he is in an unfit and unsuitable disposition to receive him, and so accounts him unworthy of him, and therfore we red that when Paul and Barnabas were in the Act. 13. City of Antioch, and preached the glad tidings of the Gospel, as the Apostle calls them ver. 32. it is said, ver. 45. That the Jews spake against those things which were spoken by Paul, contradicting, and blaspheming, whereupon Paul and Barnabas waxed bold, saith the Text, ver. 46. and said, it was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Thus you see that these Jews who doubtless were very knowing men in all points of their Religion, and also very holy and righteous according to the law, yet because they were proud of it, and put confidence in it, and so saw not their need of Jesus Christ to save them from their sins, they were not in a meet and suitable disposition for the receiving of him, and therefore they rejected the glad tidings concerning him, and so became unworthy of eternal life and salvation by him. So likewise wee red in the 22 Chapter of Saint Matthews Gospel, that there were some invited to that Feast which the King made at the marriage of his Son, and it is said, ver. 5. That they made light of it, as if they had said, what tell you us of Christ, or of justification, sanctification, or eternal salvation to be had by coming unto him, we see no need of any such thing, and therefore wee do not desire him, whereupon the King said, ver. 8. the wedding is ready, but they that were bidden, were not worthy, whereby you may also see, that this unfit and unsuitable disposition, in not seeing a want of Christ, and so not desiring him, makes a man unworthy of him. Zac. But Sir, may not an ignorant and sinful miserable man, so want the sight and sense of his misery, as that he may not see his want of Christ, and so not desire him, and so want that fit and suitable disposition, and so bee an unworthy Communicant at the Lords Table? Min. Yea indeed, for it is not ignorance and sinfulness simply considered in itself that makes a man a worthy communicant, but rather an unworthy one, but it is the spirit of God which takes occasion by his ignorance and sinfulness, to work in him this fit & suitable disposition and so to make him a worthy Communicant; so that if the Lord by his spirit have not wrought this disposition in an ignorant and sinful man, if he be admitted to the sacrament, he will receive it unworthyly, and so eat and drink his own damnation as you know the Apostle saith. Zac. And Sir, do you think that the Lord by his spirit hath wrought this fit and suitable disposition in me? Min. Me thinks you should best know that yourself, for all that I can say is, that if it be so indeed and intruth, as you have in word and tongue expressed, then I am confident that this disposition is wrought in you, and therfore I pray examine yourself, and beware your own heart deceive you not. Zac. Well then Sir, I will say no more but that so far-forth as I know mine own heart, I am convinced that by reason of my being it Adams loins when rom. 5. 12. psal. 51. 5. he eat the forbidden fruit, I became guilty of his sin and also have derived from him that corruption of nature, whereby I have been moved and stirred up, to commit many actual transgressions, both in omitting that good which the law and word of God commandeth, and in committing that evil which the Law and word of God forbiddeth, whereby I have provoked the Lords wrath against me, and given him just cause to plague and punish me with all the plagues and punishments that can befall a man in this life, and with everlasting rom 6. 31. damnation in hell at the end therof. And I am also convinced that I have not power at rom. 8. 3. rom. 5. 8. all to save or deliver myself from this my sinful and miserable condition, by all that I can either doc or suffer. And I am also convinced, that Jesus Christ the Son of God; did take mans nature heb. 2. 16. upon him, and that he in that nature, by his obedience and sufferings, did make an absolute, full, and perfect satisfaction to the justice of God, as mans joh. 19. 30. heb. 7. 22. surety and as standing in his place & stead, and that Joh. i. 12. Jam. 3. 24. 1 cor. 1. 30. therefore so many as receive him by believing on his name shall by him have justification, sanctification and everlasting salvation. And I also do believe that the Sacrament of the Lords Supper, was by Christ himself jnstituted and ordained, to keep believers 1. cor. 11. 25. 26. rom. 4. 11. in continual remembrance of him till his coming again, and to be a seal of the righteousness of faith, to ratify and confirm the promises made in the Covenant of grace, to all believers, and therfore I desire to be admitted thereunto, to the intent that by beholding the bread broken, and the wine poured out and given to me, I may have a visible sign, and representation of Christs body and blood, broken and poured out and given to me, and so be more fully assured that thereby I shall obtain pardon and remission of all mat. 26. 28. col. 1. 21, 22. rom. 5. 9. heb. 13. 12. Ezek. 26. 36. heb. 13. 20 21. my sins, and reconciliation with God, and Justification, and sanctification, and have my heart mollified and softened, and my soul filled with strength and vigour to all holy performances, and have life for evermore. joh. 6. 51. Min. go in peace, and the Lord of heaven grant you your hearts desire herein. Sim. But Sir, do you think it is unpossible for a man that hath a great measure of knowledge, and leadeth a righteous course of life, to have that fit and suitable disposition in him, which you say maketh him to be a worthy communicant? Min. No indeed, I do not think it unpossible, for it is not knowledge and righteousness simply considered in itself, that makes a man to be the more unfit, unsuitable, and so the more unworthy, but rather the more fit, suitable and worthy. But this is it which makes such a man to be unfit, unsuitable, and so unworthy; to wi●▪ when his own proud spirit takes occasion from his knowledge to puff him up; and when it takes occasion from his righteous course of life, to make him put confidence therein, and so hinders him from seeing his need of the wisdom and righteousness of Iesus Christ. Sim. But Sir, suppose that a mans knowledge do puff him up, and that he do put confidence in his own righteousness, is it unpossible for him to have this fit and suitable disposition in him, which you say maketh him a worthy communicant. Min. Yea indeed, I think it is unpossible for him to have it, so long as he continues thus proud of his knowledge, and confident in his own righteousness. But yet I think it not unpossible, but that such a man may renounce and abandon his own knowledge and righteousness in the case of justification and acceptation with God, and so see and feel his need of Jesus Christ, and his wisdom and righteousness, as that he may come to be of a fit and suitable disposition to receive him, and so become a worthy communicant, for the apostle Paul though when he was a Pharisee he had a great measure of knowledge, being as himself saith, brought up at the feet of Gamaliel, and taught according Act. 22. 3. to the perfect manner of the law of the fathers, and though he was as touching the rtghteousnesse which is in the Law blameless: yea and though at that time he was proud of these, and other such like external privileges and put confidence in them, accounting them to be advantage unto him, yet when the Lord had opened his eyes so that he came to see and know himself, and to know Christ, then he counted all these things loss and Ver. 8. dung that he might win Christ; and be found in him not having his own righteousness, which is of the law, but that which is through the faith of Christ, And so I conceive that some men in these dayes, that are for a time in a pharisaical condition, are at last brought home unto Christ: but yet I must tell you that I think the number of such men are and always have been very few, in comparison of such as are brought home to Christ, out of an ignorant and sinful estate; for it is far more easy for a man to keep his ignorance and sinfulness out of the case of justification, then to get his knowledge and righteousness out of that case, when it is once got in. A man may more clearly see his need of Christ through his ignorance and sinfulness, then through his knowledge and righteousness; and hence I conceive it was that our Saviour told those knowing and righteous, proud and confident chief Priests, and Elders of the people; that publicans and harlots go into the kingdom of God before them, Mat. 21. 31. And do you not remember the parable of the Pharisee and the publican, of whom our Saviour himself makes mention, Luk. 18. 10, 11. saying? Two men went up into the Temple to pray, the one a Pharisee, and the other a publican; the Pharisee stood and prayed thus with himself: God I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this ver. 12. publican, I fast twice in the week, and give tithes of all that I possess. And the publican ver. 13. standing a far of, would not lift up his eyes to Heaven, but smote upon his breast, saying, God be merciful to me a sinner, I tell you saith Christ, ver. 14. this man departed home to his house justified rather then the other. And so if we consider it well, we shall find, that in the dayes whilst Christ was upon earth, there were many more publicans and harlots, that is ignorant and sinful men & women converted to the faith, and so brought home to Christ, then there were of the knowing and strict Scribes and pharisees. And so likewise in these our dayes, I am persuaded that there are far more men and women called effectually, and made fit and suitable for the receiving of Christ, and so worthy communicannts at the Lords Table, out of an ignorant and sinful estate, then either out of an estate of civill honesty, or out of an estate of rational and religious formality; and the reason is, because as our Saviour saith concerning the pharisees, they Luk. 19. 8 trust in themselves that they are righteous, and so they see not what need they have to come to Christ for righteousness. Sim. Sir, as far as I conceive, your intent is to admit this man, and such as he is, to the Sacrament of the Lords Supper, and not to admit me, and such as I am, do you not, I pray you tell me plainly? Min. Truly, for his part he hath given me such satisfaction concerning his fit and suitable disposition, for the receiving of Jesus Christ, and so consequently of his worthiness to be admitted, that if the Eldership will be pleased to take my word, he shall be admitted without any further examination. But as for you, I must tell you plainly, I do not as yet perceive in you any such fit and suitable disposition, and therefore except you will either be pleased to suffer me now before you go hence, to ask you some farther questions by way of trial, or else come more publicly before me and the Eldership, I shall not give my consent to admit you to the Sacrament. Sim. Sir, I would have you to know that my intent in coming hither, was not that you should examine me, but him, & whatsoever you think of me, it is well known that I am a fit man to be admitted to the Sacrament of the Lords Supper, without either your examination or theirs, and to tell you the truth, I did intend to have joined myself with you, and to have become one of you, but seeing I do perceive that your intent is to admit of ignorant and sinful men and women, and to keep back knowing and righteous men and women, I am not resolved to come amongst you, nor to have any thing to do with you, and so fare you well. Min. What, will you be gone so suddenly? will you not stay and take your Neighbour with you? Sim. No indeed, I do not desire his company, nor the company of any such as he is. Min. Well Neighbour Zacheus, it seemeth to me that this man came hither with a high conceit of himself, thinking that because he is generally reputed and taken to be a man of great knowledge and strict life, I would never have questioned his fitness and worthiness to come to the Sacrament; But to tell you truly, I do very much suspect him, because that in all his discourse, he hath not given me one evidence of an humble, lowly, self denying, thirsting spirit, after Christ, but rather of a proud, haughty and self conceited, spirit: Surely by his crowing over you, and undervaluing of you in comparison of himself, he hath too nearly resembled the Pharisees crowing over and undervaluing the poor Publican, of whom you heard, and by his standing so strictly against the admitting of ignorant and sinful persons to the Sacrament, putting no difference between penitent sinners, and impenitent, he hath too nearly resembled Simon the Pharisee, mentioned Luke the 7. who when he saw that sinful, yet penitent woman, ver. 38. Washing our Saviours feet with her tears, and wiping them with the hairs of her head, he spake within himself( saith the Text saying, ver. 39. This man, if he w●re a Prophet, would have known who and what manner of woman this is that hath touched him, for shee is a sinner. Yea, and he doth also too nearly resemble those hypocrites mentioned, Esa. 65. 5. which say, stand apart, come not near t● me, for I am holier then thou. And indeed, he doth in effect say with the Church of Laodicea, I am rich and increased Rev. 3. 19▪ with goods, and have need of nothing, he doth not conceive that he hath any need to come to Christ for wisdom and righteousness, but he rather conceives that he hath wisdom and righteousness of his own to bring him to Christ, and so he rather thinks that Christ is to be beholden to him at the Sacrament, then that he is to be beholden to Christ, and therefore I fear me, he wants that fit and suitable disposition which makes a man to be a worthy Communicant. And I do also perceive, that he brought you hither to me in hope that I would find you unfit and unworthy to be admitted to the Lords Table, and so have dissuaded you from coming thither. And indeed had I found you ignorant of your own natural and sinful estate, and that you had been senseless and secure, and not affencted with it, and so had not seen nor felt your need of Jesus Christ, to save you from your sins; or if you had been ignorant what Christ is to poor sinners that believe on his name, and what he hath done for them: and if you had been ignorant of the nature, use, and end of the Sacrament, and so had desired to be admitted thereunto, either for form and custom sake, or for your credit sake amongst your neighbours, or else out of a conceit that your very presence there, & your very doing of the outward acts, is well-pleasing and acceptable to God, as I fear me some ignorant people do imagine; and so they rest and put confidence therein, quieting their consciences therwith: Or had I perceived that you would have made use of that ordinance, not as a means of enjoying more of Christ, but rather as a cause of obtaining him or his rather; imagining that you deserve to have your sins pardonned and forgiven, and to have eternal life by Christ, for the very work done, as I fear me some men and women do imagine; then would I have endevourd to have dissuaded you from coming to that ordinance, till you had been more fit. But you have declared your knowledge of your guiltiness of Adams sin, and of the corruption of your nature, and of your many-fold actual transgressions flowing from the same, as corrupt streams form the corrupt fountain, and of your miserable condition by nature, by reason of the same. And you have also declared that you know your own utter insufficiency to help yourself out of that misery. And you have also declared your knowledge of Iesus Christ, to wit, how he in your nature, and as your surety▪ did by his obedience and sufferings, make an absolute and full satisfaction to the justice of God, and so appeased his wrath towards you, and that you by believing in him shall not perish, but have everlasting life. And you have also declared your knowledge concerning the Sacrament of the Lords Supper, to wit, how our Lord and Saviour Jesus Christ himself did institute and ordain it, to keep believers in a continual remembrance of his death and passion, and to be as a seal to confirm all the promises of God made in Christ to them, concerning the remission of all their sins, reconciliation, justification, sanctification, softness of heart, and strength and power to order their conversation, so as be cometh the gospel of Christ. And you have also declared, that your desire to be admitted unto the Sacrament, is not for form and custom sake, nor yet for your credit sake, nor yet out of any conceit, that your presence there, and performing the outward actions are of themselves acceptable to God, neither yet to quiet and pacify your conscience, nor as a cause of obtaining the benefits of Christs death. But you have declared that you desire to be admitted thereunto, as conceiving it to bee a means ordained of God, to bring you to a more near communion, and a more sweet communion with Jesus Christ, that so of his fullness you may receive grace for grace, And therefore I( as a messenger of Christ) do in the name of my Lord and Master Christ, invite you to the partaking of this ordinance, assuring you that he will bid you kindly welcome; and therefore I beseech you fail not to be there the next time it is administered. Zac. I thank my Lord Jesus Christ, for this his great and gracious love to me a poor sinful, miserable, and unworthy wretch, Oh what shall I render unto him for this his great goodness and mercy towards me! Surely I will psal. 104. 33, 34. sing unto the Lord as long as I live, I will sing praises to my God whilst I have my being, my meditation of him shall bee sweet, I will be glad in the Lord, for I may truly say with Hannah, he raiseth 1 Sam. 1. 3 up the poor out of the dust, and lifteth up the beggar from the dunghill, to set him among Princes, and to make them to inherit the Throne of Glory. I little thought when I came hither with my Neighbour Simon, that I should bee esteemed to be a more worthy Communicant then he, surely Sir but that I have perceived how plainly you have proved it I should hardly have believed it. Min. Assure yourself that the words of the AApostle James are truly verified this day concerning you two, to wit, that God Jam. 4. 6. resisteth the proud, & giveth grace to the humble, and so are the words of the Virgin▪ Mary, to wit, that God filleth Luk. 1. 53. the hungry with good things, and the rich he hath sent empty away. Zac. Well Sir, the Lord recompense your pains with me this day an hundred fold into your bosom, and so I take my leave of you, praying the Lord to be with you. Min. The Lord be with you and bless you. Christian Reader, I have thought good to add this conclusion, drawn from the premises, that although the more ignorant and sinful man be admitted to the Sacrament, & the more knowing and righteous man bee rejected, yet it doth not therefore follow, that every ignorant and sinful person is to be admitted, and every knowing and righteous person is to be rejected. For, if an ignorant and sinful person do not see & know, and feel, and bewail, his miserable state and condition, but be senseless and secure, and go on merrily so long as outward things go well with him, not regarding his spiritual condition, such a person is to be rejected & not admitted, whilst it is manifest to discerning judgements that he doth so. And every knowing and righteous person, that hath a truly humble, self-denying Spirit truly seeing he hath no grace but what he hath received, and although he far exceed many others in the measure of his graces, yet he comes far short of that which Christ requires, Mat. 5. 48. Bee ye perfect, &c. and that all his wants must be supplied out of Christs fullness, and so comes to receives more of that fullness, through the conduit pipe of that Ordinance. No, it is only such ignorant and sinful persons, whose eyes Christ hath anointed with that eye-pleasing mentioned, Rev. 3. 18. and so made them to see that they are wretched, and miserable, Ver. 17 and poor, and blind, and naked, and whose heart of ston he hath taken out and given them an heart of flesh according to his promise, Ezek. 36. 26. and so made them sensible of it▪ in a word it is only such sinners as Christ by his spirit hath convinced of sin in themselves, and of righteousness in Jesus Christ, according to his promise, John 16. 8. and so made them hunger and thirst for his righteousness, that are to be admitted to the Sacrament. And it is onely such knowing and righteous persons, as are puffed up with their knowledge, and who put confidence either in an estate of civility, or religious formality, and so see not their need of Iesus Christ, and therefore do not hunger and thirst for his knowledge and righteousness, but come in a proud self confident manner, as though they were to bring something to Christ, for the which he were to be beholden to them, that are to be rejected, and not admitted to the Sacrament. FINIS.