saying Ier. 3.13 Know thy sins O Ierusalem Lam. 3.39 And againe Wherfore is the liuing man sorrowfull man suffereth for his sin Let vs search and try our wayes and turne vnto the Lord. Where he shewes that for want of this iudging of our selues men are punished and because they will not enter into a narrow search of their owne soules they doe not returne vnto the Lord. So Dauid I considered my own wayes and turned my feete to thy Testimonies Ps 119 5â— And the like speece is vsed by the Prophet Zephany Zeph. 2.1.2 Fan your selues oh my people Yea common reason doth require the same before a man can frame himselfe to enter into a right course hee must thorowly bee resolued and perswaded within himselfe that hee hath beene mistaken in his former course of life I might multiply testimonies in this kinde but these shall suffice to direct vs in this duty how necessary this strict tryall and examination of our owne estates is to the iudgeing of our selues Ioel. 2.13 Onely let me adde this that in this our examination we must not only search after our grosse sins Act. 8.22 but euen after our most secret corruptions For true repentance extends it selfe not onely to the grosse euiles of mens liues but euen the most secret corruption of the heart and of the Soule And we must withall consider the Circumstances of our sinnes as when where how we haue committed the same that so accordingly wee may labour for humiliation for the same And herein it shall bee safe for vs to passe thorough the whole law of God and take a viewe of our liues by euery particular commandement that so we may the better come to see and acknowledge our misery and want Vse 1 First then this serues to discouer vnto vs the reason why there is so little faith true repentance in the world why men are no more humbled for their sins and doe not repent of the same Poore Soules they know not that they doe euill such either cannot or do not search themselues they call not their owne wayes to account Now then how can such come to repentance and to haue their sinnes pardoned that neuer yet called their sinnes to account nor questioned their estate Such neuer came as yet where repentance grew Well then I say againe marke well this poynt doe not lightly passe it ouer but esteeme it as the blessed truth of God that the sight and vnderstanding of our owne wandering is the first step vnto eternall life and saluation and to iudge our selues that so wee may in the ende escape the condemnatorie sentence of the Almighty Vse 2 Secondly wee may obserue hence what a singular a fauour of God it is when he doth open a mans eyes to see his miseries to find himselfe like a lost sheepe to haue gone a stray Surely surely this is the begining of al grace true conuersion vnto God Whereas such as are yet ignorant of their own estates or cannot abide to looke into the Law whereby sinne comes to be discouered It is a plaine signe that such a one is in a most desperate case past hope Psal 50. and God himselfe must bee faint to take him into his own hand for sin must be iudged And thus much for the first degree of iudging of our selues our examination of our owne estates The second particular 2 Accusation wherein this iudging of our selues doth consist is Accusation Or the preferring of bils of inditement against our selues and to accuse our selues before God for our sinnes And indeede if wee woulde not bee iudged and condemned of the Lord we must bring our selues as poore prisoners to the barr of Gods iudgment seate And this wee do when wee set our selues in the presence of God and enter into a narrow reconing with our owne Soules and consciences as if now were the day of iudgement To see what our conscience which is as a little God and iudg in our bosom woulde say against vs. And surely the often performance of this duty Note to bring our selues thus into Gods presence to see what an acnount we can make vnto GOD of our liues past will be a good meanes to bring vs to this duty to iudge our selues that we be not iudged of the Lord and where men doe truly come to the sight of their sinnes and vnto true repentance for the same there will euer follow this Accusation for sinne In true repentance there is euermore a disposition to lay to a mans owne charge asmuch as is possible A penitent sinner needs none other aduersarie then his owne conscience he himselfe is his owne foe And this appeares clearely by that of Dauid I haue sinned exceedingly saith he and done very foolishly 2. Sam. 24.10 And it is the practise of Ezra in that confession of his hee makes in the behalfe of the whole Church Our iniquities are increased ouer our heads Esay 9.6 and our trespasses are growne vp to heauen And that of the Prophet Daniel is most excellent to this purpose when he saith Wee haue sinned and committed iniquitie and haue done wickedly Dan. 9.5 and haue rebelled euen by departing from thy precepts and from thy iudgemens How doth the Prophet there accuse for sinne by the acknowledgment of the peoples degrees of sinnes 1. Tim. 1.13 And if we require some examples we may behold Paules practise herein confessing himselfe to bee a Blasphemer an Oppressor c. Yea the Cheefe of sinners And that of the Prodigall who confessed that he had sinned against heauen and against God c. All which as a cloud of witnesses Serue to informe our Iudgement and to settle the same in the truth of this poynt that vnto this iudging of our selues there must be selfe-accusing and indeede where there is true repentance there is in some Vse 1 measure this disposition The vses followe If this accusing of a mans selfe be so necessary vnto the iudgeing of our selues that so we may escape the condemnation of the Lord what shall we say to those that study the Art of mincing and extenuating of sinne poore soules such neuer came where repentance grâ—we And yet the world affords thousands of these who notwithstanding thinke themselues to bee in good cause that can put vppon couetousnesse the cloake of frugality and good husbandry vpoÌ„ drunkennes good-fellowship c so far are many from accusing themselues for sin as that they rather iustifie themselues in their euill wayes Vse 2 But let this serue for matter of instruction vnto vs all that as we desire the pardon of our sinnes to haue some good euidence vnto our owne soules of our repentance to aggrauate our sins to accuse our selues vnto God for our manifold impieties Oh it is an excellent signe of grace in a man to think he can neuer lay enough vnto his owne charge Oh this is the onely way to haue our
beare me witnes and acquite me before Gods tribunal it would auail me nothing at all So then whether we consider that euery mans estate is best knowne vnto himselfe or that euery man shall answere for his owne sinnes vnto God we conclude the necessity of this duety that if a man would haue comfort in comming to this sacrament and come prepared as hee ought this duty is to be performed by him he must examin himselfe Vse 1 This serues to reproue many in these dayes and times wherin we liue For reprofe that are very forwarde and busie in prying into other men pursuing them with their examinations and that through a glassie spectacle wherein euery mole seemes a mountaine and euery more a beame heerein they are Eagle eyed and quicke sighted but in the meane time doe vtterly neglect themselues and those great corruptions and maine deformities that are in themselues and breake out in their liues they cannot behold But what are they that for the most part are so forward to prye into the faults of their brethren but such as seldome or neuer behold their owne deformities But who art thou that iudgest another mans seruant Rom. 14.4 seeing he standeth or falleth to his master The Lorde hath commaunded thee to Examine thy selfe hee doth not require that thou shouldst so strictly examin the wayes of thy brother the Lord hath reserued that to himselfe Let such remember our Sauiour his checke to Peter for his busie inquisition concerning Iohn Ioh. 21.22 What is that to thee follow thou me We are carefully to heede our owne wayes and our owne walking It is no wisedome to neglect our selues and to bee ignorant of our owne estates and to bee so curious in prying into other mens wayes Quest But may we not examin others at all Answ Men are to be considered two wayes either as publike or as priuate persons Publike persons may ought to examine others and thus Ministers in a speciall manner are bound to take tryall of the estate of the flocke that is committed vnto them the Lord himselfe doth will it so when he sayth The Priests lips shal preserue knowledg Mal. 2.7 the people shal seek the law at his mouth And so are Parents Masters of families bound vnto the same duty to examin the children and families for their relation to their congregations and families makes them publike persons and bindes them to this dutie But now for a priuate person he ought not so to do vnlesse by way of conference so to helpe to confirme and strengthen their brethren Luk. 22.32 vnto which duty al are bound And so to giue testimony of our obedience we are likewise bound to giue an answer to all that shall aske vs not being ashamed of Christ or his word according to that of the Apostle Be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3.15 and that with meeknesse and reuerence Vse 2 Secondly seeing this duety is so needefull and necessary For instruction it shal be our wisdome to put the same in execution that euery one doe search and examine his owne wayes who will bee so faithfull to thee in this duety as thy selfe How can hee bee faithfull to another that is carelesse of himselfe Loue euer begins with a mans selfe Simile If a mans house bee on fire with his neighbours will a man be so careful of his neighbours as to neglect his owne I trow not Oh my brethren our soules are set on fire with sinne why then should any man so neglect himselfe and the welfare of his owne soule and seeme to bee so mindefull of another mans of such a one it may bee truely sayd that he doth little mind the eternall good of either It is no poynt of good husbandry for a man to acquaint himselfe with the nature of other mens grounds goods or chattels and in the meane time to be altogether ignorant of his owne Bee diligent to know the state of thy owne flocke sayth Salomon hee giues not the like charge in any place concerning our neighbours So then wouldst thou haue any comfort in the vse of this Sacrament wouldest thou not haue thy hearing reading praying receiuing and the like holy dueties holy I say in themselues layd vnto thy charge and put in the score amongst the bedrole of thy sinnes against the day of reckoning learne then betimes to make more conscience of this duety of examining thy selfe see what leades thee to the performance of them whether thou doest them in faith repentance and obedience or for custome â—ake and betimes learne to â—udge thy selfe that thou bee â—ot iudged of the Lord. And thus much conserning â—he subiect of this examination and that is a mans selfe the duty followes which wee referre to another time ⸪ Let vs pray The Second Sermon 1. Cor. 11.28 Let a man therefore examine himselfe HITHERTO wee haue spoken of the necessity of Examination godly preparation that ought to be made of euery christian before hee come to the Lords Table as also of the Subiect of it Himselfe We are now in order to treat of the third circumstance that is the duty it selfe layde â—owne in this word Examine Let â— man therefore examine himselfe Heere is the duty that euery â—hristian must performe that â—omes to partake of this Sacrament and desires to be a fit guest â—or the Lords Table he must first Examine himselfe There is no man that will vnâ—ertake a businesse of any imâ—ortance but hee makes some â—ind of preparation there-vnto â—f it be but to goe to the market â— a Faire or to his Meales how â—uch more in a matter of this â—ature that so highly concernes â—ods glory and the saluation of â—ur own Soules we are not to go â—bout this lightly and vnaduiâ—dly but with great care and due â—xamination of our selues least â— seeking Comfort in comming â—nto this so holy an ordinance wee bring vpon our owne headâ— swift damnation Most men fayle in the manner of performing most duties It is an vsuall and common practise of the most to fayle cheefely in the manner of performing of any duty vnto God by reason of that ignorance that is in them their vnderstandingâ— being not inlightned and their iudgements informed in the truth And as in al other duties oâ— Gods worship and seruice so especially in this Examination of themselues either in being ignorant wherein it consisteth of in performing the same according to the truth What examination is We are therefore to know that to examine our selues is to make a narrow and strict search into our owne hartâ— not in a formal maner but substantially as a matter of the greateâ— consequence importance that sâ— â—ow we may vncouer and make â—aked things that are secret and â—idden and finde out how the â—ause stands betwixt God and vs what sins we are
Mat. 16.16 Though the Lord would kill me yet wil I trust in him This â—his is the property of a sounde faith indeed against which the gates of Hell shall neuer preâ—aile And thus hauing the godly euidence and assurance of a liueâ—y faith we may boldly come to the Lords Table to this heauenly banquet and feast of our soules The weake must not be discouraged Neither are we to abstaine and to hang backe from comming to this Sacrament because we feele and finde sundry wants and defects in our faith for wherefore hath Christ least this Sacrament to his Church but as a stay and prop for a weake faith There is a weak faith An earnest and vnfained desire to be reconciled vnto God in Christ God accepteth and embraceth and accounteth the very desire of faith as faith it selfe And the very desire of a Christian soule hungering and thirsting after reconciliation and forgiuenesse of Sinnes shall bee auaileable to worke out our attonement and redemption It is not the case of al the godly â—o come to the fulnesse in Christ â—o say I am perswaded Rom. 8.38 that neither â—ife nor death nor things present â—or things to come neither Angels â—or principalities nor powers nor â—eight nor depth nor any other â—reature shall seperate vs from the â—oue of God which is in Christ Iesus our Lord. Only to this assurance â—hey labour to come and seeke â—fter and so goe on from faith â—o faith and strength to strength â—ntill at the last through Gods mercy they begin to take footâ—ng vpon the battlements of â—eauen and can bid defiance vnâ—o the deuill the world and all â—he enemies of their Saluation No doubt there were some Comfort to the weake â—hat with a weake eye beheld the â—rasen Serpent in the wilderâ—esse Num. 21.8 yet were cured as well as â—hey that saw more clearely euen so hee that hath but a little faith in the Sonne of God shall neuer haue his Saluation denied him endeuouring after more faith more Sanctitie of life Luk. 17.5.6 When the Disciples prayed that the Lord would increase their faith our Sauiour declared presently vnto them Mar. 2.23 that if faith be but as a graine of Mustard-seede in quantitie it should be effectuall vnto saluation promising withall that hee would not breake the brused reede nor quench the smoking flaxe But would rather cherish and nourish the least sparke of grace in his children The Disciples themselues were ignorant of many things conserning Christs death Resurrection and therfore are called by Christ Men of little faith Luk. 2.4.25 And such likewise was the faith of him whose childe was possessed with â— dumbe and deafe Spirit when Christ saide vnto him If thou â—anst beleeue all things are possible â—o him that beleeueth Straightway â—e cried out with teares I beleeue Lord helpe my vnbeleefe Christ â—oth not reiect him Mat. 7.7.8 nor cast him â—ff because his faith was weake â—ut answereth him in the desires â—f his Soule teaching vs thereby â—or to be dismaied though wee â—nd many wants imperfectioÌ„s â—o be in vs inasmuch as hee hath â—romised to couer them all if we â—e humbled for our wants and â—eeke to improue those gifts and â—races we haue already receiued And to that end wee may bee â—irred vp the more to labour for â—o excellent a grace consider duâ—â— these reasons Faith most excellent First that without it whatsoâ—er we doe is sinne Rom. 14.23 Whatsoeuer is not of faith is sin Heb. 11.6 Secondly wee cannot please God in any particuler action without it For Without faith it is impossible to please God Thirdly if we want faith wee cannot heare the word with profit and comfort Heb. 4.2 For The word which they heard being not mixed with faith did not profit them Fourthly we cannot pray without faith Iam. 1.6 for the Apostle wils vs to pray in faith and wauer not And last of all wee cannot bee saued without it Mar. 16.16 for thus runs the promise He that beleeueth and is baptized shall be saued but he that beleeueth not shall bee damned Vse 1 Seeing then that faith is so necessary as that without it we cannot please God in any particuler action that we shall doe that we â—annot heare the word with profit â—ray aright haue any assurance â—f our owne saluatioÌ„ nor receiue â—is holy Sacrament with any â—uit or comfort to our owne â—oore Soules Oh how doth this â—and euery one in hand to try â—xamine his own heart 2. Cor. 13.5 whether â—e hath this excellent grace or â—oe Proue your selues whether ye be â— the faith Know ye not that Christ in you except ye be Reprobates â—nd to waite vpon God in the â—onscionable vse of al holy helps â—nd meanes appointed of God â—oth for the begetting as also for â—e increasing of so excellent a â—race Least by making light â—count of it wee should shew â—ur selues rebellious against God â—nd iniurious to our own Soules And because the ministry of â—e word is the principal meanes ordained of God both for the begetting of faith How faith is wrought and also for the dayly increase of the same As saith the Apostle Rom. 10.14 How shall they beleeue in him of whome they haue not heard And how shall they heare without a Preacher And the inference vpon that is this verse 17. That faith comes by hearing and hearing by the word of God Therefore euery one must with all care and conscience attend vpon that his ordinance making conscience of the duties of the Sabboth in publike and priuate as hearing reading praying conference meditation c. Which are the meanes the Lord ordinarily doth vse both for the begetting as also the dayly increase of this grace in vs. Vse 2 And surely this doth discouer vnto vs that the faith oâ— many amongst vs is but a meere â—magination and fond presumpâ—ion for why doe not many â—oast of their strong faith and â—et liue in the continuall neglect â—nd contempt of the publicke â—inistry of the word either they â—re careles in coÌ„ming vnto it or â—se care not to profit by it Poore â—oules how do such deceiue theÌ„â—elues whose faith one day will â—ppeare but a fancy and in time â—f neede will then deceiue them And thus much touching the â—â—cond Quere Faith Vse 3 The third interrogatory in â—is duty of examination is for â—ur Repentance For those that â—e vnited vnto Christ by Faith Repentance â—nd made his members they â—ust needes repent and become â—â—w creatures and bee holy as â—hrist is holy Such must be truly humbled for their sins hate and abhorre euery euill way and endeuour in hart and life to obey God in all his Commandements What repentance is Now this gift or grace of Repentance is nothing else but a conuersion or change of the whole man from sin vnto God When a man comes to consider to
Christ pronounceth such to be blessed that doe â—ut hunger and thirst after righâ—eousnesse and hath said Mat. 12.20 that he â—il not breake the bruised reede nor â—uench the smoaking flaxe Fourthly that the Lord doth â—ore regard the truth of grace ytâ—aboureth after perfection then â—he measure of it as that gift that was so highly commended by our Sauiour in the poore widdow And last of all that this Sacrament of Christs Supper was instituted and ordained for the weake not for the strong for the poore not for the rich for the sicke and broken harted and not for the whole Now then what an absurditie were it for a man to refuse to eat because hee were hungry and to refuse to drinke because he were thirsty Doe not then discourage thy self more then there is cause but come O come vnto this heauenly banket feast of thy soule where thou hast a promise that by the conscionable and holy vse of this ordinance thou shalt haue thy faith strengthened thy repentance increased and all other graces of God confirmed in thee to thy endlesse comfort Obiect 5 Some againe obiect that the Iewes receiued the passeouer but once in the yeare In the fourthâ—eenth day of the first moneth at euen is the Lords Passeouer Exo. 12.18 Leuit. 22.5 And the passeouer wee knowe was but a â—ype of this Sacrament I answer we now compare the â—haddowe and the substance together in that particuler whereâ—â— they are not to bee comâ—ared For touching this Sacrament of the Lords Supper it is â—is will that it should bee admiâ—istred and receiued often for so â—ith our Sauiour So oft as ye shall â—te of this bread c And as for â—is Annuall communicating is â—ow hatcht in time of popery in â—e infancy of the Church and â—y no meanes to bee immitated â—f vs that liue now in the Sun-shine of the Gospell But to leaue these obiections we come now to make some further vse of the poynt Vse 2 Seeing then wee see the necessitie of this duty For instruction that it is not left as a thing arbitrary to come or not to come but it is rather a flat precept imposed vpon all To come and eate of this breade and drinke of this cup. Let this serue for our instruction that wee learne to make more conscience of this duty of comming to this Sacrament If the Lord should require as our hands a thing that were hard and heauie wee ought with all chearefulnesse to vndergoe it and willingly to submit out selues vnto it in regard of his commaundement How be it this the Lord requireth at our hands is not hard but easie not an intollerable burthen but thaâ— which may delight the Soule of christian And therefore were shame not to do it It was well â—aid of Naamans Seruant to his Maister Master if the prophet had â—id thee do some great thing 2. Reg. 5.12 oughtest â—ou not to haue done it how much â—ore when he saith wash be clean â—f Christ should haue imposed â—ppon vs greater things then â—hese ought we not to doe them â—ow much more when he saith â—ake and eate How wil we drinke cup of Martyrdome for Christ â—at will not drink the cup of â—luation with Christ Vse 3 And last of all this may serue â—r matter of singular consolatioÌ„â—to the godly that make conâ—ience of this duty For consolation that hunger â—d thirst after this spirituall â—nquet more then their apâ—ointed foode such may surely exspect a blessing Whatsoeuer thy wants are the Lord will couer them all Do thou take the Lords offer when hee calles thee to his Table and come with a certaine exspectation of good successe and see if the Lord doe not open the windowes of heauen vpon thee and raine vpon thee aboundantly the showers of his grace and refresh thy hungry Soule with good things And therfore in Gods name leâ— this bee an incouragement vnto vs Iam. 4. to Draw neare vnto God seeing he will draw neare vnto vs. And although we cannot prepare ouâ— selues as we would Yet when we labour after holinesse and Sanctification of life let vs come and not bee discouraged the Lord will be mercifull vnto vs â— Cro. 30.19 though we are not cleansed according to the purification of the Sanctuâ—ry And thus much for the first â—enerall circumstance of the Text the duty Eate Drinke wee â—ome now to the qualification â—f the person â—â— And so let him Eate c. 2. Cir. The qualification of the person that must communicate The qualification of the â—erson is imployed in this word 〈◊〉 Which hath reference to the â—â—rmer part of the verse examiâ—â—tion it selfe The doctrine is â—eare Doct. 2 That after a man hath examiâ—â—d himselfe as before It is not sufficient to come but to come prepared and finds â—â—mselfe in some measure fitted 〈◊〉 Knowledg faith Repentance â—d Loue then he may come yea â—s he alone that hath warrant â— come and none other and is â—e required to participate of â—s holy ordinance It is not sufficient that a man come to the Lords Table but that he Sâ— come that is in an holy manner vnto such an holy ordinance Mat. 22.11 At the Marriage banquet iâ— the Gospell maâ— were biddeâ— to the feast and many came buâ— that was not all If there bee buâ— one in the company that come without the wedding garment bâ— is discouered and it was not hâ— beeing present at the feast thâ— would serue his turne but in a much as hee was not perparâ— and fitted thereunto hee is thâ— sentenced Mat. 26 to be bounde hand 〈◊〉 foote and to be cast into vtter darâ—nesse Iudas receiued this Sacrâ—ment as well as Peter from 〈◊〉 blessed hand of Christ yet bâ—cause he was not prepared thâ— vnto it proued his bane 〈◊〉 gaue Sathan the more aduanâ—age euen for the abuse of so hoâ—y an ordinance to enter into Iudas Mat 25. The foolish Virgins seemed â—o exspect the Brid-gromes comming but in asmuch as their Oyle was spent and their Lampes gone â—ut they were taken vnprepaâ—ed and so for euer shut out of â—he Marriage chamber and the Bride-gromes presence These â—nd the like examples whereof â—he Scriptures are full they all â—erue as a cloud of witnesses to â—onfirme vnto vs the vndoubted â—ruth of this doctrine that it is â—ot sufficient that a man come vnto â—his Sacrament of Christs Supâ—er and so ioyne with the rest of Gods people in receiuing of the â—â—me but he must So come that is â—â—ted and prepared by a godly â—xamination as before The reasons follow Reason 1 First it is Gods commaundement as to come so to come worthyly and prepâ—red without which preparation better neuer come For we shall but offer thâ— Sacrifice of fooles Which is abhomination vnto the Lord. Ecle 4. And aâ— our hearing praying receiuing c When we come vnto them for custom sake and fashion sake not
commendable Esa 1.14.15 yet haueâ—ng their faylings in some pertiâ—ulars the Lord did abhor both â—hem and their seruices hence â—s it that Dauid giuing direction â—nto Salomon his son touching Gods worship Doth prescribe â—s the matter so the circumstances â—hat belong vnto it how and â—fter what manner hee shoulde â—erue the Lord. And thou Salomon â—y sonne 1. Cro. 28.9 knowe thou the God of thy â—ather and serue him with a perfect â—eart and with a willing minde c And the same doth Salomon againe in his time giue touching Gods worship Eccle. 5.1 When thou goest into the house of God take heede to thy feete How is this thing vrged in all the Epistles of the Apostles that men should regard circumstance in the Act of Gods worship and the manner how they performe it as the matter as The Lord loueth a chearefull giuer Iam. 2.12 So runne ye that ye may obtaine and So speake ye 1. Cor. 9.26 and so doe ye as they that shall bee iudged by the perfect law of libertie These present texts of Scripture and the like whereof the Scriptures are full they all serue to confirme vnto vs the vndoubted truth of this doctrine that circumstances are to bee regarded in Gods seruice and men must regarde the manner as the matter in the true performance of the same Reason 1 And great reason for the Lord that hath commaunded the one hath commanded the other and we haue a commaundement for circumstance as well as for substance and God lookes that his worke should be well performed as performed Reason 2 Secondly Circumstances of actions may ouerthrowe an action Giue me children saith Rachell or else I die A speech proceeding from a Spirit very impatient of delay That notwithstanding the desire it selfe was not vnlawfull yet her manner spoyled the matter and so in the â—andling of the word of God when men shall leaue the founâ—aine the pure word of life and â—tuffe their Sermons with philoâ—ophy and the vaine fantacies of mans braine and so in prayer when men will seeme to Drawe neere vnto God with their lipps when their hearts are far from him And to giue Almes pharisayical-like to bee seene of men circumstances make or marre all Reason 3 Thirdly and lastely God is a Spirit and hee that will worship him must worship him in Spirit and truth It is not shewes and shaddowes that will serue his turne make we neuer so glorious a shewe if wee giue not the Lord our hearts all is nothing worth So then whether wee consider that God hath commaunded the manner as the matter that circumstance of an action may ouerthrow an action or that God beeing a Spirit must be worshipped spiritually we conclud the circumstancs in Gods seruice must bee regarded of vs that so holy duties may bee performed holily Vse 1 And surely this serues in the first place to reproue such as stand vpon the worke-done Forreprofe not regarding any circumstance or the manner of doing it How many haue we in euery congregation who thinke they can say inough for themselues that they they haue beene at the Church vpon the Sabboth if they haue offered their there presence once or twise vpon that day God â—s much beholden vnto them â—hey haue done inough yea asmuch as any or as the Lord doth require And so if once or twice â—t the most in the whole yeare â—hey partake of this Sacrament what would we more although poore Soules in the meane â—ime they haue but offered the Sacrifice of Fooles and the Lord one day will say vnto such Who hath required these things at your hands yet heerein they thinke they highly honour God neuer regarding how or after what manner they come therevnto Vse 2 Seccondly this may serue for our instruction to teach vs to learne what circumstances are required in euery duty For instruction and how and after what manner wee should performe the same both in publick and priuate the hearing of the word receiuing of this Sacrament Prayer Singing oâ— Psalmes c that so performing them aright both for matter and manner or at the least so indeuoring wee may bring some glory vnto God and peace and comfort vnto our owne Soules thâ— which we shal neuer doe so long â—s wee rest contented with the outward matter of Gods seruice â—nd looke not after the right â—anner of our performing of â—he same but of this before And thus much for the Quaâ—â—fication of the person that â—ust communicate Wee come â—ow to the third and last cirâ—â—mstance what hee must Eate â—â—d Drinke Of this Bread of this â—up And so let him eate of this Bread â—d drinke of this Cup. the handling of â—is point we are to serue two things 1. What it is to Eate and Drinke 3. Circumstance What he must eate and Drink 2. What we Eate and Drinke For the first A two-fold eating wee must know â—t there is a two-fold Eating â—nally and Spiritually The first is an outward partaking of the outward signe of Bread Wine carnally 1 Carnally which indeede a wicked man may doe which doth reape no benefâ—â— nor comfort thereby as Iudaâ— did and as all wicked and impenitent persons that liue in theiâ— sinnes and want Faith the hanâ— of the Soule whereby the truâ— beleeuer doth lay hold vpoâ— Christ doe at this day The second is spirituall anâ— mysticall 2 Spiritually and that is by faith iâ—wardly to feede vppon the bodâ— and bloud of Christ And 〈◊〉 much importeth those words 〈◊〉 our Sauiour I am the bread of liâ— hee that commeth to mee shall neâ— hunger Ioh. 6.36 And hee that beleeue on me shall neuer thirst And thâ— to feede on Christ What it is to feede on Christ is to beleeâ— in Christ And it is an action the Soule when as wee doe by faith apply Iesus Christ his death and passion vnto our own soules in particular beleeuing that hee dyed for our sinnes Rom. 4. vlt. and rose againe for our iustification According to that of Iohn As many as receiued him to them he gaue prerogatiue to â—e the Sonnes of God euen to them that beleeue on his name So then â—o feed on Christ is to beleeue in Christ And indeede To feed on Christ and to beleeue in Christ all one Christ attribueth the same fruite and effect to â—hem that beleeue in him that â—e doth to them that eate his boâ—y and drinke his bloud to teach â—s that by eating and drinking â—e meaneth nothing but beleeâ—ng And to this end to conâ—me vs heerein compare these â—criptures together He that eaâ—th my flesh and drinketh my bloud Ioh. 6.54 hath eternall life verse 40. And This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will rayse him vp at the last day Whereby it appeares how Christ doeth attribute that to beleeuing hee doeth
broken Eze. 34. and â—ing into the way all such as wanâ—er None of which can he doe â—nlesse hee knowe the estate of is flocke 2 Such as come in vnbeleefe Secondly such eate and drinke vnworthily which come in their vnbeleefe without faith in Christ Rom. 14.23 which is all in all For faith is the hand of the soule to lay hold on Christ Heb. 11.6 the mouth of the soule to feede on Christ and without which whatsoeuer we doe is sinne Vse Which may teach all men that desire to come to the Lords Table first of all according to the precept of the Apostle to Prooue themselues whether they be in the faith 2. Cor. 13.5 In asmuch as it is that grace that must bid vs welcome and make both vs and our Sacrifice accepted 3 Such as come without repentance Thirdly such doe eate and drinke vnworthily as come without Repentance that is which doe not finde their harts humbled and broken for sinne in whome there appeares not the worke of Sanctification and sound Conuersion that are not yet made New Creatures but liue in all Sinne. A manifest declaration that such are not in Christ And thus hauing discouered the person of the vnworthy Receiuer compared with the worthy wee will now come to propound a Doctrine or two from the consideration of the person and the punishment and so hasten towards an end He that eateth and drinketh vnworthily Note heere that wicked men will bee eating and drinking of these holy mysteries of the body and bloud of Christ aswell as others howbeit not with the same fruite and effect as others The Doctrine is cleare that Doct. 4 A man may Communicate and Communicate vnworthily A man may Communicate and yet vnworthily else what meaneth the Apostle heere to say that He that eateth and drinketh c. were it not that there are some that eate and drinke vnworthily and so draw downe iudgement vpon their owne heads And as in this so in all other the dueties of Gods worship and seruice as the hearing of the Worde Prayer c. a man may perfourme them and yet not in a holy manner as God commaunds and therein the same become sinnes vnto them This appears by the example of Cain who offered Sacrifice aswell as Abell yet it was so farre from being pleasing vnto God Gen. 4. and acceptable with the most highest as that it added vnto the number of Caines sinnes And thus did the people of the Iewes offer their Sacrifices in a great abundance Esa 1. but the Lord tels them that he had no pleasure in them This was the case of these Corinthians Paul tels them They came together for the worse And notwithstanding they had met together at the Lords Table and partaked of this Sacrament they had been so farr from pleasing the Lord therein as that rather they had stirred him vp to wrath against them VVitnesse those heauy iudgements that were inflicted vppon them for their vnworthy receiuing But the Reasons that followe will further cleare this trueth vnto vs. First because there are in the Church that are not of the Church Secrete and close hypocrites haue euer shrouded themselues vnder the profession of the trueth yet inasmuch as they ioyne with the rest of the Church in Gods seruice wee are not onely to embrace their fellowship but to hope the best of their seruice till the Lord shall at the last discouer them Now what is that duety that a wicked man will not ioyne with Gods seruants in Especially in publike such as is the hearing of the Word receiuing of the Sacrament publike Prayer c. And yet for all that highly prouoke the Lord in the doing of the same But of this before Reason 2 Another Reason why a man may Communicate and yet vnworthily is layd downe by the Apostle Heb. 11.6 All men haue not Faith And therefore cannot receiue this Sacrament worthily For without Faith it is impossible to please GOD in any particular action that wee doe It is Faith that seasons all our actions that we do in Gods seruice makes them to haue a gracious acceptance with the Almighty This made the widdows mite accepted and that cup of water that was giuen vnto a Disciple not to lose it reward But now wicked men and hypocrites that liue in the Church albeit they heare the Word pray receiue the Sacrament c it profits not them because their persons are not accepted with God they are out of Gods fauour and vnto them the Word is but the fauour of death vnto death Vse 1 Seeing then that a man may Communicate and Communicate vnworthily how doth this discouer the folly of them that stand vpon the worke done and neuer looke after the manner of doing the same Oh it is the case of many thousands in the worlde that thinke they haue highly honoured God if vpon the Sabboth day they haue presented their bodies before the Lord in his house and there haue heard the word and perhaps for company sake haue receiued the Sacrament with the rest But as for the maner of performing this duty they neuer looke after but hand ouer head rush vpon them and rest satisfied with the doing of them Poore soules how doe such deceiue themselues At the last day I doubt not there shal be as many condemned for the ill doing of good actions as for the doing of those things as are simply euill As many condemned for ill hearing Note as not hearing for bad praying as for not praying and for vnworthy communicating as not communicating for vnconscionable preaching as for seldome preaching It shall not auaile any to say these and these thinges haue I done when men haue not regarded how they haue done them Neither would I bee so vnderstoode as if there were no hope that God will accept of our seruice vnlesse it be absolute in the manner of perfourming God forbid wee should so thinke for then what would become of the best dueties euen of the best No better to heare in weakenesse then not to heare better to pray with infirmity then not to pray and to Communicate with some defect then vtterly to forbeare Better it is to limp and creepe in the way then not to come at al. Yet we must learne to make conscience of the manner of our performing of good dueties and bee humbled for our wants therin least the Lord reiect both vs and them and say vnto vs one day when wee looke to haue comfort in them Who hath required these thinges at your hands Vse 2 Secondly this Doctrine may affoord vnto vs matter of tryall and examination of our selues When Christ told the Disciples one of them should betray him euery one began to say Master is it I They doubted the worst that might be in themselues and out of a godly ielously make question Master is it I So my bretheren do we heare that some may communicate and that
vnworthily Eateing and drinking iudgement vnto themselues Let vs doe as the Disciples did say good Lord is it â—l I haue now partaked of this Sacrament as I haue often done hereto-fore Is not that all may wicked men and Hypocrits doe the same and such as shall euerâ—astingly perish in the end It beâ—oues me to look vnto it that I goe beyond such in the performance of this duty least I â—eape their reward one day oh his godly feare and care ought â—o be in all the children of God â—hen they come to be exercised â—bout this duty that so they may â—ot performe the same formally as wicked men doe but in a holy and sanctified manner in Faith repentance and obedience that so the same may bee accepable vnto God Eateth and Drinketh his owne Damnation Doct. 5 Wee may yet further take notice of the miserable estate oâ— wicked men Vnworthie communicants euen whilest they are perfourming of this duty of receiuing of the Lords Supper a dutie in it selfe commendable they sinne greuiously and hasteâ— their own iudgement There is no ordinance of God so holy but wicked men abuse it to their owne condemnation yet herein fill vp the measure of their sinneâ— and hasten their finall condemnation The Doctrine is There is noe ordinance oâ— God so holy but wicked meâ— may abuse it to their owne condemnation As this Sacrament of the Lords Supper is a heauenly banquet vnto the hungry and thirstie soule that groanes vnder the burthen of sinne and desires to be eased refreshed So wicked men instead of receiuing any spiriturall foode they receiue except the speciall mercy of God preuent them that which will be the bane and poyson of their Soules Gen. 4. Cain sinned not onely â—n slaying his innocent brother â—ut in offering his sacrifice This â— cleare by the inditement which Christ brings against the old â—orld They Eate and Drank Mat. 24.38 Marâ—ed and were giuen in Marriage â—ll which were things lawfull in â—emselues yet became sinnes â—nto them that liued in that â—me and tended to hasten their â—estruction for they onely minded their pleasure therein theiâ— hearts being set vppon carnaâ— lusts they gaue themselues wholy to satisfie their sinfull desires and so fell vppon those things good in themselues withouâ— feare without prayer or thankâ— giuing vnto God as if they werâ— no way beholden vnto the Lorâ— for them And this is furtheâ— cleared by that of Salomon Hee thaâ— turneth away his eares from heare ring the Lawe Pro. 28.9 euen his prayers shaâ— be abomination The meaning iâ— that the very best duty that wicked man can performe thaâ— liues in sin and wants faith thaâ— shoulde season all his actions iâ— Gods worship and seruice aâ— not better then abominatioâ— vnto the Lord. And the like iâ— alledged by our blessed Sauiouâ— against those filthy Sodomits thaâ— They bought they sould Luk. 17.28 they planâ—ed they builded Things in themselues lawfull but now they become so many sins vnto them inasmuch as they abused them they bought and sold with coâ—etuous desires They builded â—ot for necessitie sake but to â—hewe their pride vanitie And thus it fares with wicked men in â—his sacrament They cannot but â—buse it to their own perdition And the Bread and Wine which â—hey receiue shal be so farre from being vnto them the body and blood of Christ vnto their saluaâ—ion As it shall rather be as the â—op vnto Iudas a meanes in and â—y the which sathan shal enter into â—uch vnto their condemnation The reasons are cleare First because wicked men are â—gnorant how to vse the ordinances of God aright and stand vpon the matter of them not regarding the manner I shal not neede to presse this reason farther in regard of the affinitie iâ— hath with the former doctrine Reason 2 Secondly though some doe know that the manner of Godâ— seruice as the matter is to be regarded Yet their wils are sâ— froward that they neuer sâ— themselues arighâ— about the duâ— performance of any like thoâ— stubborne Iewes which sayde wâ— will not heare nor obey Nay the walke on stubbornely againâ— the Lord and against his word and notwithstanding their iudgments be often conuicted the themselues therein constraine to consent vnto this truth Yâ— their rebellious wils not beinâ— sanctified leade them away from all obedience Whose condemnation doth not sleepe Reason 3 A third reason may bee that of Paul to Titus where hee doth manifest this truth more clearely when he saith Tit. 1.15 that To the pure â—â—e all things pure But vnto the wicked is nothing pure but euen their minds and consciences are defiled They are like vnto a cold stomacke that turnes the best foode into putrifaction and corruption the most holy things of God are defiled by such and â—urne in the end vnto their vtâ—er ruine and destruction Vse 1 This serues in the first place â—o discouer vnto vs the miserable state of wicked and vngodly â—en whose sinnes increase dayâ—y not onely by their open and â—orrible crimes that breake out 〈◊〉 their liues to the great dishonour of God But euen in thâ— performance of Good duties their hearing of the word theiâ— praying receiuing of the Sacrament c. The Lord make these thinges turne to the vtteâ— ruin and Destruction of wicked men Oh then how doe wicked men increase their sins dayly and multiply their iniquities iâ— asmuch as their best duties arâ— sinfull and cal down iudgement vpon them And if to doe gooâ— things in an euill manner bee sâ— farefull a sinne what wil one daâ— become of those that haue donâ— euill things in a worse manneâ— to be layd to their charge likâ—wise Let such consider this thinâ— well betimes before they be pâ— into the reall possession of thâ— iudgement which waytes and aâ—tends vpon them Vse 2 And last of all let this serue for our instruction to teach vs to feare and aboue all thinges to looke that we performe holy duties in an holy manner least wee incur the iudgement that is here threatned For if when wee haue beene at the Lordes Table and haue receiued this Sacrament vnworthily we had but only lost so much labour this were too much that wee should so much dally with God in his ordinance But alas that were nothing to this to eate and drinke to damnation If God should punish vs after this manner to turne the Bread and Wine that we receiue in this Sacrament vnworthily â—nto a bodily poyson woulde it not make vs to feare and tremble â—ow we receiue them were wee â—o perswaded that for want of a godly preparation it would bee our last Bread that euer wee should eate and would turne to the bane of our bodies Oh my brethren the Lord hath threatned the vnworthy receiuer not with a bodily death for this sinne of his but with a spirituall and eternall death euen with the death both of body and Soule for euer and shal not this moue
CHRISTS LAST Supper OR The Doctrine of the Sacrament of Christs Supper set forth in fiue Sermons Wherein is taught the great necessitie of a godly preparation before men come to the Sacrament Wherein it doth consist with the condemnation threatned against the vnworthy receiuer of the same BY SAMVEL SMITH Minister of Gods word at Prittlewell in Essex IOHN 6.27 Labour not for the Meate that perisheth but for the Meate that indureth vnto euerlasting life which the Sonne of Man shall giue vnto you LONDON Printed by T. D. for Iohn Bellamie and are to bee sold at the South Entrance of the Royall Exchange 1620. TO THE HONORABLE Sir FERDINANDO DVDLEY Knight of the Noble order of the Bath and Sonne and Heiâ—e vnto the Right Honorable Edward L. Dudley And to the Honorable and vertuous Lady the Lady Honor Dudley his wife S. S. wisheth the increase of all true Honour in this life and eternal Glory in the life to come HONORABLE IF the Lord did not like that men should sorake and gather their fields as nothing might remaine for the poore to glean after Assuredly himself suffereth not the great and glorious Field of his Word to be so reaped downe by any beeing a Fountain of liuing waters neuer to be drawn dry and containing in it the very hid wisdom of God But something remaineth which the poore may come after and gather vp I confesse that many of Gods worthy Seruants haue taken paines in this kind and that vpon this subiect The Doctrin of the Sacrament to the great benefit of those who desire to be acquainted with the same how to come prepared vnto the Lords Table yet as a poore man and one that hath a great charge I haue come after and gathered a gleane or two out of the Lords field for me and mine from the which none are forbidden but rather inuited to come and take freely And albeit it be but a little that I haue gathered yet with the VViddowes Oyle and Meale which also was but little may notwithstanding by Gods blessing bee good releefe vnto the poorer sort that want better prouision Whatsoeuer it be to your Honors it comes for shelter and protection And why should I any whit doubt of your Honourable acceptance hauing known you Syr from your youth to be both religiously educated and for your sober studious and most religious Conuersation worthily held your Countries Honour And for your Honourable LADY aboue many of her ranke especially in those partes God hath seasoned her affection with loue to the Trueth and tender respect vnto the despised Ministery amongst you who reioyce in you both and expect that as God hath honoured you aboue others so you shold still countenance his seruants and shine as lights in the midst of a crooked and peruerse generation And when the Lorde shall call you Syr into greater imployment in the Common-wealth the Church will expect you should promote her causes and stand still in the maintenance of pure religion Goe on therefore I beseech you still in that good way you haue begun VVhat though ye find little encouragement from the World your reward is with the Lord. It was the great prayse of Righteous Lot that he liued Righteously in that age and in that place I leaue the application These beeing the dayes fore-tolde by our blessed Sauiour wherein men as in the dayes of Noah Luk. 17.26.27 and Lot doe Eate and Drinke Buy Build and Plant c. Altogether vnmindfull of him who is readie to come as a Theefe in the Night At what time they onely shall be blessed that watch I haue endeauoured in the Sermons following to shew men the way how to perfourme aright one of the most excellent partes of Gods worship the receiuing of the Sacrament of Christs Supper wherein I haue laboured to proue the great necessi-of a godly preparation that must be made thereunto wherein it doeth consist the mâ—anes to be vsed to Communicate worthily As also the great hurt and danger that is like to follow the vnworthy receiuing of the same These are the things that are here offered vnto you I confesse you deserue a better oblation then the tender of this small Booke But may I adde but one graine to your godly care of a Christian life with which I offer my most inward affections I haue my expectation I know your sufficiencie in this kind aboue many of my profession yet I rest assured you will not refuse the helpe of those whose function and calling it is to attend thereon and in an humble maner offers the same vnto you And so I commend you both to that God Iude 24 who is able to keepe you that you fall not and to that VVorde of his grace Act. 20.32 Luk. 10.42 which as it hath taught you to chuse the good part that shal not be taken from you so is able to build you vp further and to giue you an inheritance amongst those that are sanctified And rest Prittlewell this 18. of Nouember 1620. Your HONORS in the Lord Iesus to be commaunded SAMVEL SMITH A Table of the principall matters contained in these Sermons following The first Sermon page 1 The Text. 1. Cor. 11.28.29 Let a man therefore examine himselfe ver 28. and so let him eate of this Bread and drinke of this Cup. Verse 29. For he that eateth and drinketh vnworthily ver 29. eateth and drinketh his owne damnation because he discerneth not the Lords body THe order of the Apostle in this Chapter Page 2 Christs order in the Institution of this Sacrament Page 3 He breakes the Bread and Wine ibid He blesseth them page 4 He breakes the Bread and poureth out the Wine ibid Hee giues them page 5 He shewes the end of all viz. to shewe forth the Lords death ibid The occasion of this Scripture page 7 The Text deuided page 8 Reasons shewing the necessitie of Examination page 10 It is Gods commandement ibid The Lord hath promised to blesse it page 11 The reuerence wee owe to these holy things doth require it page 12 The Lords Table represents the kingdome of Heauen page 13 The practise of the primitiue Church page 15 The benefit and profit by so doing doth bind vs to this dutie page 16 The benefite that comes by due receiuing page 17 It is a prop to the weake ibid It seales vp vnto vs Christ and his righteousnesse page 18 It quickens vs to all good dueties page 19 Reason 5 The hurt and daunger which otherwisâ— will ensue doeth shew the necessity of the same page 20 The vses of the Doctrine Teacheth Ministers their duety to prepare men for the Lords Table page 23 Shewes what manner of persons ought not to be admitted thereunto page 24 As first Children page 25 Secondly Mad-men Ideots ibid Vse 3 Is for tryall of our estates page 26 Doct. Euery man must be diligent to know his owne estate page 30 Reasons First euery man is best acquainted with
his owne estate page 31 Ministers not exempted from taking notice of vs. page 32 Reason 2 Euery man shall answere for his owne â—â— estate page 33 Vses For reproofe page 35 For instruction page 38 The second Sermon 1. Cor. 11.28 Let a man therefore examine himselfe MOst men faile in the manner of performing most dueties page 44 VVhat Examination is ibid Reasons mouing to perfourme the duety Because mans heart is full of deceit page 47 Because God commaunds it page 49 Because Gods curse is lyable to the neglectors of this duety page 50 Because by this we shall auoide the Lords iudging of vs. page 51 Knowledge necessary to the due receiuing of this Sacrament page 54 What things are absolutely necessary to be known to saluation page 55 The Principles of Religion ibid That Christ is onely receiued by Faith page 56 The things touching this Sacrament page 57 The danger of ignorance page 58 It is necessary to encrease in Knowledge daily page 59 The Vses of the Doctrine Against the Papists which teach that Ignorance is the Mother of Deuotion page 61 Shewes the fearefull estate of those that liue in Ignorance page 62 To teach vs to labour for the getting of Knowledge page 63 Secondly Faith is necessary for the due receiuing of this Sacrament page 64 What Faith is page 65 The excellent vse of Faith in this Sacrament page 67 It must not be a generall but a particular Faith page 68 It is a hard thing to beleeue page 70 The weake must not be discouraged page 72 There is a weake Faith ibid Comfort to the weake page 73 Faith is a most excellent grace page 75 For whatsoeuer is without it is sinne page 76 Without it we cannot please God ibid Without it we cannot heare the word with profit or comfort ibid We cannot Pray without it ibid We cannot be saued without it ibid The Vses For examination for this grace of faith page 77 How Faith is wrought page 78 To shew that many mens Faith is but a fancie ibid Thirdly Repentance is necessary to the due receiuing of this Sacrament page 79 What Repentance is page 80 How to come to Repentance page 82 To see sinne page 83 To be humbled for sinne page 85 Two sorts of sorrow First a worldly Secondly a godly Sorrow page 86 What godly Sorrow is page 87 The meanes to attaine to Godly Sorrow page 88 To take notice of Gods manifold Fauours towards vs. ibid To weigh the ill effects of sinne page 89 To attend vpon the Word Preached page 90 To take heede of presumptuous sins ibid Comforts for the weake That euery mans body is not alike page 92 God measures our Sorrow according to that abilitie and strength he hath giuen vs to beare ibid The Lord lookes more after the manner then the measure page 93 Without Repentance there is no way but death page 95 The Vses That Ministers ought in the first place to teach the Doctrine of the Law page 100 That we ought to search and examine for this grace of repentance page 101 Fourthly Loue is necessarie for the due receiuing of this Sacrament page 104 Reasons to proue the necessitie of loue It is Gods commandement page 109 It is a marke whereby we are knowne to be Christ Disciples ibid We be all members of the same body ibid It is a note of our regeneration ibid It is a grace that seasons all other graces ibid The vses To labor for this excellent grace of Loue. page 110 To reprooue them which are full of malice page 111 The third Sermon 1. Cor. 11.28 And so let him eate c. Doct. 1 TO receiue this Sacrament is not a thing indifferent page 117 Reason 1 It is a principal part of Gods worship page 119 Reason 2 It is a meanes to increase grace page 120 Reason 3 It is a confirmation of our couenant with God page 121 The Vses To reproue those which willingly abstaine from the Lords Supper page 122 What sinnes they are guilty of which willingly abstaine from the Lords Supper They contemne Christs Comaundement page 124 They despise the memory of Chrsts passion ibid They are guilty of great vnthankefulnesse ibid They contemne the price of their redemption page 125 They are guilty of infidelity page 126 They wilfully despise the communion of Saints page 127 Obiections of such as refuse to come answered They are not prepared page 128 They haue other businesse in hand to look vnto page 130 They are not in Charity and therefore dare not come page 131 Obiections of weake Christians that dare not come answered Their wants so many and faith so weake they dare not come page 134 Comforts against their doubt The feeling of the want of grace is grace it selfe Christ inuiteth such poore soules to come vnto him Christ pronounceth such blessed as doe but hunger and thirst after righteousnesse The Lorde more regardes the Truth of grace then the Measure of it page 135 This Sacrament was ordained for the weake and not for the Strong page 136 The Vses First to teach vs to make conscience of comming to the Lords Supper page 137 For our consolation seeing the Lord offers Christ freely to vs. page 138 And so let him eate Doct. 2 IT is not sufficient to come but to come prepared page 141 Reason 1 It is Gods Commandement as to come so to come prepared page 144 Reason 2 If we come prepared we may safely expect a blessing from God ibid. Reason 3 Because it a sinne to be prepared and not to come page 145 The vses of the Doctrine For Humiliation that we come vnprepared ibid For terror to wicked men who when they come be not prepared page 146 For Consolation to the Godly who labour to prepare themselues though they find grace but in a little degree in them page 147 The least degrees of grace are To see sinne page 149 To be humbled for sinne ibid To pray for the pardon of sinne page 150 To resolue for the time to come of new obedience page 151 Doct. 3 Circumstances in Gods seruice must bee obserued page 152 Reason 1 Because God that commands the worship commands the circumstances about it page 155 Reason 2 Because circumstances of an action may ouerthrow the action ibid Reason 3 Because God will be worshipped in spirit and truth page 156 The Vses To reprooue such as regard not circumstances or the manner of Gods worship page 157 For Instruction to teach vs what circumstances are required in euery action page 157 The Text And so let him eat of this Bread and drinke of this Cup. There is a two-fold eating Carnally page 160 Spiritually ibid What it is to feede on Christ ibid To feed on Christ and to beleeue in Christ all one page 161 Doct. 4 The faithfull onely feede on Christ in this Sacrament page 164 The Vses To teach vs that all do not receiue Christ in this Sacrament page 166 To teach the Ministers to barre
all that shew themselues impenitent from this Sacrament page 167 For comfort to the Godly that though they may be kept by many meanes from partaking in this Sacrament yet they cannot be kept from partaking of Christ by faith page 171 The Godly haue communion with Christ in this Sacrament page 172 Doct. 5 Christ in this Sacrament doeth giue the true beleeuer a sure possession of himselfe page 173 Comforts arising from our vnion with Christ Christ will sanctifie vs to vnite vs to him selfe page 181 We haue communion of estates with him page 182 We are hereby assured of the resurrection of our bodies page 183 This doth assure vs of the grace of perseuerance page 184 The Vse Shewes the happy estate of those which be vnited to Christ page 185 Doct. 6 Christ is euery way a sufficient Sauiour to the elect page 187 Reason 1 Christ hath fully satisfied the rigor of the Law for vs. page 190 Reason 2 God that was offended by mans disobedience is appeased by Christs obedience ibid Reason 3 The validitie that was in Christs death doth clear this truth to our great comfort page 191 Reason 4 The wonderfull loue of Christ in giuing himselfe doeth assure vs of this page 192 The Vses This reprooues the Papists who leaue the Merits of Christ and cleaue to their owne page 193 This is great ioy to the Godly that Christ is a full Sauiour vnto them page 194 Doct. 7 Communicants are to partake of both kinds page 195 Reasons Because Christ commanded it Christs body was broken and his bloud poured out otherwise the conditions of Christians vnder the Gospell would be inferiour to them vnder the Law page 197 The Vse To shew the Sacriledge of the Church of Rome Doct. 8 Bread and wine retain stil their natures page 201 Reasons against Transubstantiation Vse Against the Papists who deny any bread to be in the Lords Supper page 204 The fourth Sermon 1. Cor. 11.29 For he that eateth drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords body Doct. 1 THe consideration of Gods iudgments should make men perfourme holy duties holily page 212 Reason 1 Because else Gods iudgements cannot be auoyded page 216 Reason 2 Because Gods iudgements are vnsufferable The Vses To shew the hardnesse of their harts who are not mooued at Gods iudgements page 218 To admonish vs that we doe not lightly esteeme Gods iudgements page 219 Doct. 2 Many are punished temporally that are not condemned eternally page 225 Reasons That all may kâ—ow that God is no respecter of persons page 227 God doeth so chastise his children that they might not be condemned with the wicked page 228 The Vses To reproue those which iudge of Gods fauour by outward appearance page 229 This may comfort vs in affliction because it is the portion of all Gods Saints page 231 Doct. 3 It is a great sinne to receiue vnworthily page 233 Reason Because it procures so heauie a punishment page 234 Vse To reprooue those who care not how they come to the Lords Table page 236 To condemne those which contemne this Sacrament page 237 To teach vs to be humbled for secret sins page 238 To teach vs when God sendes his iudgements to search for Sinne the cause of them page 240 Who they be that receiue worthily Such as haue a competent measure of Knowledge page 244 Seuen things to be knowne of euery worthy receiuer page 245 A particular knowledge in this Sacrament page 248 Vse 1 To shew how many come vnworthily not hauing this knowledge ibid Vse 2 Such receiue worthily who haue Faith page 249 Vse To shew the want of faith maketh vs vnworthy receiuers page 251 Vse 3 Such receiue worthily who haue Repentance page 252 Who receiue vnworthily Such as be ignorant page 255 Such as come in vnbeliefe page 257 Such as come without repentance page 258 Doct. 4 A man may communicate and yet vnworthily page 260 Reasons Reason 1 Because there be in the church that are not of the church page 261 Reason 2 Because all haue not faith page 263 Vses To reproue those that come to the Sacrament and neuer looke to the manner how they come page 264 To teach vs to try and examine our selues page 266 Doct. 5 There is no ordinance of God so holy but wicked men abuse it to their owne condemnation page 268 Reason 1 Because wicked men are ignorant how to vse Gods Ordinaunces aright page 272 Reason 2 Because they are wilfull and will not goe the right way about the performance of them Reason 3 Because to the wicked and vncleane all things are impure page 273 Vses To shew the miserable estate of wicked men who are alway increasing their sins ibid To teach vs to performe holy dueties in a holy manner page 175 The Text. Not discerning the Lords body What it is to discerne the Lords body page 279 Doct. 6 It is the property of an vnworthy receiuer to put no difference betweene bread and wine in this Sacrament and common bread and wine page 280 Vses To shewe the fearefull estate of ignorant persons who say they receiue their Maker page 283 To teach vs to acquaint our selues with the Doctrine of this Sacrament page 284 The fift Sermon 1. Cor. 11.30 c. For this cause many are sicke and weake among you and many sleepe For if we would iudge our selues we should not be iudged But when we are iudged we are chastened of the Lord beecause wee should not bee condemned with the world Doct. 1 IT is the Ministers duty to make partilar application of their Doctrins page 291 Reason 1 It is Gods commandement page 293 Reason 2 Conuiction is the ready way to Conuersion ibid Vse 1 To reprooue the negligent in the Lordes worke page 294 Vse 2 For Instruction to Ministers to vse this course page 295 Vse 3 For Hearers to be content to be so dealt with page 296 Doct. 2 Sicknesse and diseases are the fruit of sin Reason 1 The Lord neuer strikes but there is some thing amisse page 301 Reason 2 By our sinne we deserue those corrections that the Lord layeth vpon vs ibid Vse 1 In afflictions to acknowledge sinne the cause of them page 302 Vse 2 To reproue those which ascribe sickenesse vnto Fortune page 303 Doct. 3 Gods iudgements are seasoned with mercy page 304 Vse To reproue those which in time of sicknes receiue the Sacrament at home ibid Doct. 4 The death of the godly is but a sleep page 308 Reason 1 Because the elect though they taste of corruption yet doe not perish in corruption page 309 Reason 2 Because the dead are wakened by God ibid Vse 1 To confute those that deny the Resurrection of the body page 310 To comfort Gods children against the fear of death Doct. 5 Foure things necessary to the iudging of a mans selfe page 311 1. Examination 2 Accusation 3. Condemnation 4. Execution The onely way to turne away
c. In the first of these we haue 2. things 1. A preparation 2. A participation In the preparation we are to obserue 1. The Necessitie of the preparation 2. The Subiect of it a Man 's owne selfe 3. The duty it selfe Examination And first for the Necessitie of this preparation and examination of our selues 1 A Preparation before wee pertake of this holy Sacrament it appeares in the words of the precept Let a man examine himselfe The word Let may seeme in our English phrase to be a thing leaft as indifferent to be done or not to be done Let a man if hee will examin himself But it is not indeede so indifferent a thing neither is it least as a thing arbritrary but propounded as a precept and implies the necessitie of obedience thereto and so not a matter of indifferency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word it selfe in the originall it seemes to import so much for it is vsed in the imperatiue moode and implies a dutie as if the holy Ghost should haue said doe thou examine thy selfe And so the phrase runnes as in the Princes Lawes and act of Parliament Be it enacted so that it is a flat precept or commandement implying a necessitie of obedience that if any looke to reape any good or benefit by the vse of this Sacrament he must Examine himselfe Reasons shewing the necessitie of examination And that the necessitie of this duty may the more clearely appeare wee are to consider the reason which may mooue vs to this examination and godly preparation and the reasons are these First of all Gods Commandement then the which what may be more effectuall to perswade vs to this duty the Lord hath commanded it 1 It is Gods Commandement must be obeyed in this as in al other his Commandements it is not leaft as a thing indifferent for a man to examine himselfe or not to examine himselfe to come or not to come But it is a dutie imposed vpon all to examine themselues now then seeing it is the Lords commandement and hee hath power ouer his Church to commaund it is our duty to obey And as he that sweareth or killeth or breaketh any of the commaundements of almightie God is in danger of Gods wrath So is hee that doth willingly and wilfully breake this commaundement of God Secondly the Lord hath promised to blesse it 2 The Lord hath promised to blesse it as a speciall meanes of good vnto our soules so as if wee come fitted and prepared in a holy manner in faith repentance loue reuerence and and obedience and seeke to sanctifie the Lord in his ordinance wee shall then finde and feele to our endelesse comfort the sweetenesse and comfort of this Sacrament The Lord hath promised to blesse his owne ordinance and will bee found of them that seeke him in the conscionable vse of the meanes hee hath appoynted 3 The reuerence wee owe to these holy things doth require it Thirdly the reuerence we owe vnto these holy things may mooue vs to this duty to examine our hearts and to prepare our selues for if when wee come to the table of an earthly Prince or ruler Pro. 23.1 wee will consider diligently what is set before vs and be so carefull vnto our selues that we doe nothing vnbeseeming so great a presence Oh how much more carefull ought wee to be to prepare our selues when wee come to the Lords Table who is Lord of heauen and earth with whome we are there present and and with whome we sit And indeede this table represents the kingdome of heauen The Lords Table represents the kingdome of heauen and as wee sit heere with our bodies so ought wee to set our hearts there in the company of God the Father Sonne and holy Ghost with the most blessed Saints and Angels we are therefore to come prepared Did Ioseph shaue himselfe and chang his rayment Gen. 41.14 when he was to come before Pharaoh an earthly king and sinfull man and shall not wee when we come before the king of glory and Prince of power much more out of our sinful lusts chang our former conditions and be cloathed with the robes of Christ our righteousnesse Did the people of the Iewes in a solemne maner prepare themselues vnto the Passeouer Exod. 12. 2. Chro. 35. as that the Priests were to sanctifie themselues and to prepare the people before they came there-vnto which Passouer was but a signe of this Sacrament and shall we dare to come carelessely vnreuerently in our old sinnes without faith repentance and loue vnto this Sacrament of the Lords Supper which is the substance We vse greate care about our common meat we will haue our dishes cups and platters cleane and scoured and our hands and face washed before we eate and shall wee not much more cleanse our heartes Iames 4. and prepare our selues to the receiuing of these holy Mysteries that we receiue them not into vncleane hearts and polluted soules Oh the daunger is great to such an vnworthy receiuer Sancta Sanctis sayth a Father holy things belong to holy men And the very heathen themselues in their Sacrifices when they went about them and the dueties of their false religion to their gods they euer proclaimed and cryed out before procul hÃc este prophani Depart away from hence ye prophane And in the Primitiue Church it was the practice of the faithfull at this time when they were about to administer this holy Sacrament to say Who are here The practise of the Primitiue Church and the answer was made None but good and honest men and women As if none but good and honest men and women should partake of such a holy thing And this was the charge that Almighty God gaue vnto Moses and Aaron Exo. 12.48 Leuit. 7.20 that no vncircumcised person should be admitted to partake of the Passouer and the very Leuites were to prepare themselues before they came vnto it yet all this was but for the figure type of this Sacrament how much more ought wee to prepare our selues when we come to the substance for no vnclean person must dare to touch or come neare these holy things Paul would not suffer an vncleane person in the Church much lesse may such be admitted to partake of the most excellent priueledge of the Church 4. The benefit and profit by so doing doth bind vs to this duty Fourthly we must examine our selues and prepare our hearts in regard of the great benefite and profite that by so doing we shall receiue Mat. 9.20 For if the woman in the Gospell that did but touch the hem of Christs garment was healed of her infirmity and brought such a benefite vnto her that had faith what benefite shall the true beleeuer receiue who in this Sacrament doth feede on Christ Surely the benefite and profite that wee shall reape heere-hence will be wondrous great for First The
benefit that comes by due receiuing This Sacrament wil be a speciall prop to stay our weake faith euen as a weake and impotent man leaneth vpon his staffe and is supported and stayed vp by the same It is a prop to the weak euen so a weake faith is vnderpropped and releeued by the reuerent vse of this Sacrament Because Christ Iesus is now offered more effectually and perticulerly to his hart soule Gal. 3.1 now is Christ crucyfied a fresh and more liuely represented and set forth before his eyes yea as the Church cryeth out Cant. 2.5 Oh stay mee with the flagons of wine and comfort me with apples It is that which ministreth singuler comfort to a poore distressed soule Secondly this sacrament doth in regard of God seale vnto vs Christ and his righteousnesse It seales vp vnto vs Christ and his righteousnesse Ioh. 6.35 yea it doth assure the true beleeuer of the sweete promises of life and of mercy that Christ with all the merits of his death obedience belongs vnto vs in perticular that euen as verily as we eate the bread and drinke the wine which turne to the nourishment of our bodies to comfort and refresh the same So are our soules by faith much more nourished and refreshed by the merits obediâ—nce of Iesus Christ Ioh. 6.35 which is the â—pirituall foode of our soules Thirdly this Sacrament serâ—eth to quicken a man and to â—ut spirituall life into his soule It quickens to all good duties â—o all good duties of thankefullnesse and obedience to God and man For when a man comes â—nce to consider Gods infinit mercy in giuing his Sonne to â—eath and Christs wonderfull â—oue in suffering of death It will make a heart if there be any loue â—f God at all shed into it fearefull â—o offend God who hath bene â—o good and gracious a father â—nto him seeking him vp Luke 15.4 when â—e was lost and gone astray and â—uickning him that was Dead in Trespasses and Sinnes Ephe. 2.1 And laye â—â— darkenesse and in the shadow of death And so likewise will it make a man most carefull and willing to please God to be louing and merciful vnto men because now in this sacramenâ— we come to renew our couenanâ— with God to seale to it afresh that so euer after wee might beâ— the more careful to keepe it thesâ— and many more are the sweetâ— benefits that we shall receiue bâ— comming prepared to this holy ordinance 5 The hurt and danger which otherwise wil insue doth shew the necessity of the same The fift and last reason to perswade vs to this duty of preparation may bee taken from thâ— great hurt and danger which foâ— want thereof will follow Foâ— besides the losse of the benefit there is a fearefull iudgement threatned to the vnworthy receiuer namely such a one becomes guilty of the body blood of Christ It is not the losse of a mans labour that is all but the fearefull punishment which wil fall vpon such should terrifie all such eate and drinke their owne iudgement such doe no better then mock God to his face because they will seeme to make a couenant with God that God shall be their God and that they will be his people but when they should seale this couenant as euery Christian doth in this Sacrament that coms prepared therevnto they will not bee brought to that This is nothing else but to dally with God for a man to prouoke his maker Let not such be deceiued God will not bee mocked if wee doe not sanctifie our selues and sanctifie the Lord in our hearts in a holy and godly preparation when we come to this his ordinaÌ„ce that so we may reape some benefit and comfort by it to our owne saluation let vs assure our selues the Lord will bee sanctified of vs and wee shall serue his iustice for abusing so holy and excellent an ordinance to our owne condemnation In all which respects let vs learne to make more conscience of this duty to prepare our harts and to examine our selues before wee come that so wee may be fit ghests and meete partakers of this holy banquet Wee will now make some further vse of this Doctrine to our selues The vse of the Doctrine First then seeing that examination and preparation is so necessary a thing as that without it none may dare to come to the Lords Table This may serue to Vse 1 admonish the Ministers of the word Teacheth Ministers their duty to prepare men for the Lords Table in a necessary duty that belongs vnto their places namely that they labour to helpe the poore people of God in furthering them instructing them and that in priuate as publike and in vsing all other holy helpes and meanes as preaching Note priuate conference catichising c. that so they may fit them for the Lords Table and bring them to some competent measure of knowledge fit for this holy duty This was the charge the Lord giues to the Leuites 2. Cor. 35.6 that they should sanctifie themselues and prepare the people The Lord lays this duty vpon them they are called to that place that they might instruct the simple Their lips must preserue knowledge and the people must heare the lawe at their mouth Mal. 2.7 They must bee wary and carefull that they admit none of those whome the Lord doth not admit such as cannot examine themselues whether they bee old or yong rich or poore Mat. 7.6 for if they do what were it but to giue holy thinges to Dogs and pearles to Swine Which wee are straightly commaunded of our Sauiour not to doe Vse 2 Secondly seeing no man must presume to come to this Sacrament of the Lords Supper without a serious examination and preparation of himselfe Shewes what manner of persons may not be admitted there-vnto This serues to shewe what manner of persons may not bee admitted there-vnto namely such as for want of skil and knowledgâ— in the worde cannot examine themselues and prepare themselues in som good measure that so they may be meete partakers of this holy mystery Children And such are Children who in regard of the tendernes of their yeares cannot examin and prepare themselues they know not what it is to eate Christ spiritually and the like may be sayde of Mad men Mad men Ideots Ideots c. yea and such who thogh they be of ripe yeares and haue the vse of reason and doe vnderstand the doctrine of mans redemption yet if their liues declare that they are vain and prophane such as are contemners of God and godlinesse Note such as are prophaners of the Lords Saboth drunkards swearers vncleane persons or such in whom appeares not the worke of mortification and sanctification such cannot be interessed into this Sacrament None must dare to partake of this holy ordinance of God but onely such as for knowledge can and for conscience
guiltie of how we stand affected towards them whether wee haue laboured to subdue them or haue let loose â—he raine vnto them commitâ—ing sin with greedinesse as it were with deliberation plodâ—ing and deuising how wee night accomplish wickednesse â—nd whether we haue still a purâ—ose to continue in our former â—uill wayes Such a diligent Examination â—oth the Apostle call for else â—here 2. Cor. 13.5 when hee saith Proue your â—elues whether ye be in the faith exâ—mine your selues Psal 4.4 And that of â—auid Lam. 3.40 Examine your selues vpon â—ur bed But especialy that of the Prophet Ieremy Let vs search and try our wayes c. The word signifieth such a searching as if a man were to search for gold or siluer in a mine in the earth where there is much earth but little oare Thereby giuing vs to vnderstand that sinne creepes into corners and lieth close so that if a man would find it out he must search that narrowly oâ— else he may misse of it This made Dauid to cry out Psal 19.12 who can vnderstand his faults Oh clense me froâ— my secret sinnes Eccle. 7.31 And Salomoâ— saith that God made man righteous but they haue found ouâ— many inuentions In all which respects we see that it must not be â— triuiall or ordinary examinatioâ— that wil serue turne but the moâ— diligent scrutiny and searcâ— that may be And that First 1 Reasons moouing to performe the duty because mans heart is a â—ine of deceipt and is as a sea of â—ubtilty and therefore vnlesse a â—an dig deepe and diue lowe â—t will not be sounded The heart â— deceiptfull aboue measure Ier. 17.9 who â—an find it out many mens hearts â—re like vnto a quagmire rotten within and yet seeming solide without like vnto Iezabel paintâ—ng the outside and making the â—oule to seeme comely As let a â—an demand any question of his â—eart how deceitfull shall the â—nswer bee if he bring the same â—o tryall as in particuler if a man â—ske his heart whether hee may â—ot safely goe to the Sacrament â—t will say with Elizeus 2. Reg. 5.29 goe in â—eace whereas indeede there is no â—eace to the wicked Esay 57. vlt And as the Aâ—ostle sheweth in the verse folâ—owing v. 29. He that eateth and drinketh vnworthyly eateth and drinketh Iudgement to himselfe Yet alâ— who is there in a whole congregation of so lewd and loose a life that thinkes not himselfe fit for the Sacrament and all this comâ— to passe through the deceitfullnesse of the heart Besides how many are deceiued in their estates when theâ— compare themselues with others and when they see thaâ— they breake not out into the samâ— excesse of ryot with other meâ— though God knowes they aâ— but kept by a restraining grace and are besides fraught with alâ— manner of hypocrycie they caâ— thinke that all is well Luk. 18.11 yea anâ— glory in that estate too with Goâ— I thanke thee that I am not as otheâ— men When they are but meerâ— Pharises paynted Sepulcherâ— and within are full of all manner of corruption Secondly we had neede very seriously to performe this duety because of the straight commandement of almighty God to that purpose Keepe thy heart with all diligence Pro. 4.23 Now this can neuer be done vnlesse we view them thorowly and search into them with exceeding care The Gouernour of a Castle can neuer defend it from the enemy vnlesse he haue â—n eye to euery passage that the enemy may make his entry And â—ure it is that wee shall neuer deâ—end the Castles of our soules â—nles we haue a speciall care vnâ—o the in-roads of our senses and â—he out-roads of our affections â—y the which as so many doores â—nd Casements sin and Sathan â—oth wind himselfe into vs. And again this is not the least motiue to stir vs vp vnto this duty because of the danger for the curse of God is lyable vnto euery one that doth the work of the Lord negligently Ier. 48.10 There is in no one part of Gods worship and seruice that requires more circumspection care and conscience to the right performance of it then this of the due receiuing of this Sacrament of the Lords Supper And therfore as that great Gommaundement of Almighty God of sanctifying his Saboth hath a speciall memento prefixed before it because by the careful keeping of it we shall obserue the rest the better So of all other the ordinances of God giuen vnto his Church this being the neareâ— and dearest pledge of his loue he doth in a speciall manner require that men should come prepared therevnto Lastly consider what the Apostle sayth in the verses following v. 31. That if we would iudge our selues we should not be iudged and by our negligent and carelesse neglect of this duetie wee expose our selues vnto the most strict and dreadfull examination of the Almighty Now were it not better that we should iudge our selues then that God should iudge vs which the Lord will neuer doe if we will truely iudge our selues Thus did the Prodigall Sonne iudge himselfe when hee confessed he was not worthy to be called a Sonne Luk. 15.19 and in so doing found mercy at Gods hands But when men come short of their duety herein the Lord fals to his examination and men that cannot indure to set sinne before their eyes for their conuersion the Lord at the last will set them before his to their confusion Now hauing considered the reasons to mooue vs to this narrow search and tryall of our selues we now come to speak of the duty it selfe which consists of foure particulars without which wee can neuer celebrate the Lords Supper to the glory of God the comfortable discharge of our owne dueties and with peace vnto our soules The first is Knowledge the second Faith the third Repentance the fourth Loue. If we find not these things in vs in some measure wee cannot be meete partakers of these holy misteries Heere then is our duty Examination And the things that are to be enquired after are first whether wee haue in vs the sanctified knowledg of God and of Christ Secondly whether we haue faith in him Thirdly whether wee haue repentance for our sinnes and last of al loue and charity to our brethren If these things bee in vs though but in a weak measure we may come to this Supper of the Lord heere to haue them strengthened and confirmed the Lord doth invite such poore soules to come vnto him and hath promised to refresh them Mat 11.28 Mar. 12.26 and not to breake the bruised Reede nor quench the smoaking Flaxe But if on the contrary part we find vpon Examination that our hearts are ignorant of God and of Christ and of our redemption through him that we want faith in his promises that our heartes are not broken and wounded within vs for our sins that we are not in charity with men that
euen their best dueties they shall bee excercised in â—s hearing the word receiuing â—f the Sacrament prayer c â—hese are abomination vnto the Lord and these adde vnto the measure of their sins being not performed in a holy manner in â—aith repentance and obedience which is altogether impossible â—or any that are ignorant to doe And yet alas though the estate of such as liue in ignorance bee so â—amentable and fearefull as wee â—eare it is how many be there â—hat seeme to haue past a state of â—heir Soules to ignorance for a â—earme of life as if they had whoâ—y deuoted themselues to sinne â—nd Sathan and that there were â—ot a reckoning day to come Vse 3 Lastly this may serue for our â—nstruction to teach vs to vse all care and diligence to get knowâ—edg especially that knowledge that hath the stampe of grace vpon it and is proper to the people of God And that wee send to heauen for it by prayer vnto the Lord. And attend diligently vppon the worde preached and taught reading conference c least it comes to passe that wee perish for want of knowledge and for our neglect and contempt of the same bee damned for euer And thus much touching the first Quere Knowledge 2. Faith The second interrogatory iâ— this our examination is for ouâ— faith which is indeede the hand of the Soule by the which wee lay hould on Christ in this Sacrament and therfore is called Sacramentum Fidelium That Sacrament that belongs onely to the faithfull This faith is the Queene of all other vertues with out which our Knowledge shall profite vs nothing at all It is of that nature that it purifies the heart and makes it a fit receptacle for Christ Act. 15.9 Ephes 3.17 What Faith is who is sayde to Dwell in our hearts by faith Now this Faith is a gift of God whereby the elect doe apply Christ and the sauing promises of the Gospell to themselues â—n particular And according as â— man beleeueth so shall hee receiue as our Sauiour speaketh to the woman of Canaan O woman Mat. 15.28 Luk. 7.50 Luk. 8.48 great is thy Faith be it vnto thee as thou desirest And vnto the woman that annoynted Christs â—eete Christ sayth Thy Faith hath saued thee goe in peace This Faith was the hand by which the poore woman in the Gospel that had the bloudy issue touched Christ and was healed according to that speech of our Sauiour vnto her Daughter be of good comfort thy Faith hath made thee whole This is it that seasons all our Sacrifices and Seruices that we offer vnto God whether it be to heare the word receiue the Sacrament prayer singing of Psalmes thankesgiuing c. It is faith that makes them find acceptation with God and without Faith it is impossible to please God Heb. 11.6 This made Abels Sacrifice and Noahs Obedience accepted this made that cup of water giuen to a Disciple in the name of a Disciple to bee regarded of God And the poore VViddowes Mite so acceptable And without this Faith there is nothing that we can doe can bee pleasing in his sight That the holy Ghost speaketh of the word preached Heb. 4.2 That it profited not because it was not mixed with faith in those that heard it may be said of this Sacrament Mat. 22. That it profiteth not because it is not mixed with faith in those that receiue it for it is faith that makes it acceptable it is faith that bids vs welcom to this feast of the great King Heb. 11.1 It is the euidence of things not seene It giues vs a comfortable assurance of Christs presence in the Sacrament Yea â—t is so necessary in the receiuing of this Sacrament that without â—t we can neuer receiue aright or â—ruely partake of the body and bloud of Christ Christ sayth Ioh. 6.55 The excellent vse of faith in this Sacrament that his flesh is Meate indeede and his bloud is Drinke indeede but we must eate â—he same by faith For faith is the hand of the soule by the which we apprehend Christ and all the merites and benefits of his death and passion and are made partakers of the same Yea faith is the mouth of the soule by the which we receiue Christ within vs the stomacke to digest Christ and that most special part of the wedding garment without which no man may approach neare the Lords presence It must not be a generall but a particular Faith Now concerning this Faith we must know that it is not enough to haue a generall Faith as the Papists teach to beleeue as the Church beleeueth but wee must labour for a speciall and particular Faith to apprehend Christ Iesus and all the benefites of his passion vnto our owne selues in particular The Deuils haue in them a generall faith whereby they are brought to beleeue that there is a God and that Christ dyed for sinners But that they shall haue any benefite by Christs death they want faith to beleeue wheras the true child of God must labour for a particular faith to say with Paul Gal. 2.20 I know that Christ loued me and gaue himselfe for me And againe I haue fought a good fight I haue finished my course 2. Tim. 4.7 I haue kept the Faith henceforth there is laid vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shal giue me at that day The promises of life and saluation forgiuenesse of sins c. wee must beleeue that they beâ—ong vnto our selues in particuâ—ar The Scripture calleth Christ â— Redeemer indefinitely the â—rue beleeuer cals Christ a Redeemer particularly I know that my Redeemer liueth sayth Iob Iob. 19.25 And Thomas out of a speciall apprehension of Gods loue to him Ioh. 20.28 sayth Thou art my Lord and my God And indeede this particular application of Gods fauour in Christ laying hold on him by faith is the very summe of Christian Religion it will put life into all our seruices and make them acceptable with the most highest A hard thing to beleeue And thus to beleeue is the hardest thing in the worlde by reason of the strength of corruption within and the force of Sathan his temptations who seeks by all meanes possible to hinder the faith of the elect Indeed it is an easie matter for a natural man that finds no opposition to say he hath faith and he would be sory to doubt of Gods mercy which is indeede meere presumption and no faith But when Sathan shal win now a poore soule when his owne heart shall accuse him when sinne shall lie heauie vpon the soule of a man and when his conscience shal be vpon the rack and the Lord shall seeme to write bitter things against him Iob. 13.15 as Iob complaineth then for a man to stand vpright and to rest himselfe vpon the rock Christ and to comfort himselfe in his God and to say
regarded not the sacrifices of his owne worship and seruice when men did not performe them in an holy manner in Faith and Repentance And therfore the Lord exhorts them thus Esa 1.16 Wash you make you cleane take away the evill of your workes from before mine eyes Cease to doe evill learne to doe well c. This were the way to haue their Sacrifices accepted to breake off their sinnes by repentance without which the Lord accepteth of nothing that we do The truth is further manifested by the same prophet where he sayth that Hâ— that killeth a Bullock Esa 66.3 is as if he slew â— man He that sacrificeth a sheepe â— as if he cut off a dogs necke He â—hat offereth an oblation as if he ofâ—ered swines flesh Now what is the â—eason of this did not the Lord â—equire these things at the peoâ—les hand did not his worship â—nd seruice consist in them I â—nswer yes Yet for all that these â—hings were abhomination vnto â—he Lord For in euery duetie â—ere is the Matter and the Manâ—er the Lord neuer regards the â—atter of his seruice if men faile 〈◊〉 the Manner if they doe not â—erforme the same in Faith Reâ—entance and Obedience And â—herefore the Lord layes downe â—e reason why their Sacrifices â—ere reiected viz. Because their â—ule delighted in their abhominatiâ— They came vnto them in â—eir sinnes which caused the Lord to hate both them their Sacrifice Vse 1 This serues to put the Ministers of the word in mind of their duty what doctrine it is that in a speciall maner they are to teach and to vrge vpon the consciences of the people euen the doctrin of the law in the first place and in a speciall manner that so men may bee brought vnto a sight of their sinnes and repentance for the same And surely in our dayes and times there is more neede of the Sonnes of Thunder then of Consolation inasmuch as sinne doth abound in euery place and congregation and that here bee so few that come truly to the sighâ— of the same Vse 2 Oh then in the feare of God let vs try and examine our selueâ— â—eriously in this one poynt espeâ—ially whether we find our harts â—o be broken and wounded in vs â—or sinne for the euils of our life â—ast desiring to walke more holiâ—y for the time to come For this 〈◊〉 the end wherefore we come to â—his Supper of the Lord that we â—ight bee strengthened against â—â—nne and bee knit vnto Christ â—nd so receiue the power of his â—eath to kill sinne in vs and â—ight haue more power to â—ease God So that wee must try our Reâ—entance how wee find and feele â—ur hearts humbled for our maâ—ifold sinnes and offences comâ—itted whether wee be grieued 〈◊〉 our soules for offending so â—ood and gracious a God wheâ—â—er we come to this Sacrament â—ith a hatred and detestation of all our former euill wayes and with a constant purpose to walke in newe Obedience in all thinges purposing to please him And when we haue partaked of this Sacrament we must then examine our hearts and see how we preuaile against our corruptions So that though we haue repentance before yet now wee must renewe our Repentance and labour to finde more poweâ— and strength against sinne theâ— before But if wee come in our oldâ— sinnes in our ignorance blindnesse hardnesse of heart prophanenesse lying swearing vncleannesse c. it were better thaâ— we neuer came at all we cannoâ— looke euer to reape any benefiâ— by this holy ordinance of God but in stead of a blessing shall bee sure to drawe downe from GOD some heauie iudgement Let vs not then come in our old sinnes as Iudas in his hypocrisie least we reape the rewarde of Iudas The Iewes had foure daies to â—o prepare themselues and they must eate the Passeouer with vnâ—eauened bread and sower herbs Exo. 12. â—y which Ceremony they were â—aught to come in Repentance â—ith harts grieued for sinne and â—o prepare themselues for so â—reat a mystery And the Apostle â—xhorteth vnto this duety when â—e sayth Purge out the old leauen 1. Cor. 5.7 â—at ye may be a new lump for Christ â—ur Passeouer is sacrificed for vs. And thus much for the third â—art of our examination viz. Reâ—entance Loue. The fourth Interrogatory in this our examination is for our loue to man or reconciliation to our brethren This vertue as it is necessary at al times so especially at this time when we come to partake of this Sacrament which is a Supper of loue This is as needefull and necessary to the due receiuing of this sacrament as the former For whaâ— were our knowledge if wee haâ— the same in neuer so great a measure what were our faith or repentance if loue to our brethreâ— be wanting we may well call thâ— truth of them all into question iâ— we find not our selues ready anâ— willing to remit and forgiue oâ— brethren their iniuries and trespasses committed against vs. This Sacrament is called thâ— Communion to teach vs this duty how we ought to come vnto the same in loue we haue one God one Mediator and redeemer one Spirit one mother the church of God we be all members of one and the same misticall body and therefore when we come to this Supper we should come in loue That which our Sauiour saith of Sacrifices may very well bee saide of this Sacrament When â—hou commest to the Alter Mat. 5.23.24 and â—here remembrest that thy brother â—ath ought against thee First bee â—econciled to thy brother and then â—ome and offer thy gift There must be first reconciliatioÌ„ to our brethren before the Lord will â—ccept of our Sacrifice or Serâ—ice Nay more the Lord will â—aue his owne seruice and worâ—hip to cease for a time till â—his reconciliation bee performed I will haue mercy and not Sacrifice Hos 6.6 sayth the Lord meaning indeede that men can neuer performe aright the dueties of the first Table vvhere they make no conscience of the dueties of the second Loue and seruices to man And hence it is that our Sauiour doth most diligently exhort his Disciples and in them all christians vnto this duty saying By this shall all men knowe that you are my Disciples Ioh. 13.35 if ye loue one another 1. Ioh. 3.14 And againe This is my commandement that ye loue one another 1. Ioh. 4.12 1. Ioh. 4 7. Our Sauiour makes this loue a badg or cognisance by the which wee are knowne to be his Disciples this assures vs â—â—â—t we are Gods children and that wee are translated from death to life And Heereby we know that God dwelleth in vs and his loue is perfect in vs. And Paul most earnestly exhorteth vnto this duty when he saith as the elect of God Col. 3.12 holy beloued put on tender mercy kindnes humblenesse of mind meekenes long-suffering forbearing one another forgiuing one another If any man
Eate Drinke 2. The Qualification of the person implyed in this word So. 3. What hee must Eate and Drinke This Bread Of this Cup. And first for the dutie it selfe As before he was inioyned to examine himselfe So heere by no â—esse straight an iniunction to Eate and to Drinke The Doctrine is Doct. 1 That it is not leaft to our â—hoyce To receiue thâ—s Sacrament is not a thing indifferent whether we wil come to â—his Sacrament or not to receiue â—t or not to receiue it but it is the will of God and his commandement that we should come vnto it as often as conueniently vvee may And so let him Eat c. This is not a bare permission but rather a precept and binds all vnto obedience therevnto And therfore as it is our duty to heare the Worde to pray to sanctifie the Lords Sabboths c. because the Lord hath so commanded euen so hath the Lord commanded vs this dutie likewise to come and partake of this holy Sacrament And the necessity of this wil appeare if we do but consider how straightly the Lord inioyned the people of the Iewes the obseruation of the types of both the Sacraments Such as was Circumcision vnder the Lawe when the Lord commanded the vncircumcised Man-child that was not circumcised according to the ordinance of the Lorde to bee cut off from his people Gen. 17.1 Exo. 3.24.5 Num. 9.13 as one that had broken the Couenant And so for the Passeouer he that did not keepe it solemnly according to the law was to be cut off from Gods people now then if it hold so in the ceremony then how much more in the Substance But the Reasons that followe will shewe the necessity of the same more clearâ—y Reason 1 First the receiuing of this Saâ—rament in a holy manner is a â—rincipall part of Gods worship â—nd seruice which euery Christiâ—n is bounde to perfourme Now â—he Lorde will bee serued accorâ—ing to his will prescribed in his Worde It resteth not in man to â—rescribe or appoynt but to reâ—aine and embrace that which is taught by him For in vain do they worship me Esa 29.13 14 teaching for Doctrine men precepts Mat. 7.7 Now one principal part of his worship consists in the due receiuing of this sacrament and therfore in obedience to so holy an ordinance of God men must com therevnto Reason 2 Secondly it is an holy helpe and meanes to increase grace howsoeuer of it selfe it cannot conferre grace for vnto some both the worde and Sacraments are but the sauour of death vnto death 2. Cor. 2.16 Yet notwithstanding this Sacrament may truely be sayde to bee a Conduit to conuay the grace of regeneration and remission of sins vnto the true beleeuer Simile Euen as the Princes Letters are saide to saue the life of a malefactor whereas indeede they doe but signifie the Princes pleasure that he shall be saued And â—he Lord working grace in the hearts of his seruants hath â—n his wisedome appoynted the â—ord Sacraments prayer c. to â—e the meanes for the effecting of â—he same Reason 3 Thirdly this Sacrament is a â—onfirmation of our couenant â—nd serues to bee a seale of the â—ame betweene God and vs Gen. 17.1 that â—e will be our God Esay 43.25 and wee will â—ecome his people by the which â—s by a most sure and certaine â—ledge giuen on Gods part Ier. 31.31 and â—eceiued on ours Zach. 8.8 God of his â—reat mercy doth as it were â—â—nd himself to vs by an euerlastâ—g decree to bee our God and â—ee againe binde our selues vnâ—â— him to remaine his people â—nd to keepe a constant course of obedience before him Vse 1 And surely this condemnes those as do wittingly and wilfully abstaine from the Lords Supper For reprofe As many do offend in comming vnworthily and vnprepared so many offend in comming not at all when occasion opportunitie is offered vnto them to come Doth not the practice of such men beray that they do lightly esteeme of Gods ordinance Simile If the King or some other greate parsonage should haue graunted vnto a man the lease of some goodly Mannor vppon very reasonable conditions and appoint a day to seale the writinges who woulde not giue attendance or rather what great ingratitude were it for a man not to come at the time appointed but â—ilfully to refuse and contemne 〈◊〉 friendly an offer Oh beloued â—he Lord of heauen and earth he â—ath promised to giue vnto vs Christ and with him al things Rom. 8.32 Heaâ—en eternall life and the saluatiâ—n of our Soules The very day â—nd time of the Administration â—f this Sacrament of the Lords â—upper what is it but the seaâ—ng day wherein the Lord offers â—o confirme his graunt vnto vs â—nd to stablish that his couenant â—hat ingratitude then shall wee â—e guiltie off if wee neglect so â—reat saluation And surely this Sinne of wilâ—ll refusing or abstaining from â—e Lords Table is not all one â—ut it hath many other sinnes atâ—nding vpon it and accompaâ—ying it First such men as doe wilfully abstaine and absent themselues doe contemne and despise the commandement of Christ himselfe What sins they are guilty of that neglect to tome to the Lords Supper who hath commanded al to doe this To examine to take and tâ— eate Now to rebel against God Christ is noe small sinne Since herein they cannot but declare what a light esteeme they hauâ— of the couenant God hath madâ— with them the seale of the same Secondly such make light account and despise the memorâ— of the blessed death and passioâ— of Iesus Christ which hee sâ— straightly commaunded vs to keepe in memory as whereiâ— wee shall shew forth his death vâ—till his comming againe For so ofteâ— as ye shall eate this bread and drinkâ— this cup ye shew the Lords death tâ— he come Thirdly this wilfull conâ—empt in any doth manifestly â—eclare the great vnthankefullâ—esse of such vnto God Vnthankefullnesse in a great measure Who â— great measure and deepe comâ—assion towards our poore soules â—oth afforde vs such props and â—ayes to support our weake â—ith as this Sacrament is For â—ch is our weakenesse while we â—e here euen when wee haue â—ained vnto the greatest meaâ—re of grace and assurance of â—r Saluation that wee stand in â—ede dayly of the word and Saâ—â—â—ments as to beget so to conâ—me and strengthen vs in the â—ce receiued And therefore 〈◊〉 neglect the same when the â—rd doth offer it vnto vs doth â—â—nifestly declare great ingratiâ—e against God Fourthly such bee guiltie of 〈◊〉 contempte of the price of their redemption euen the most precious body and bloud of Christ which is offered in this sacrament vnto euery true beleeuer Mat. 26.2 28 6. This is my body which is giueâ— for you c And the very foode of their soules Ioh. 6.55 men so loath so lightly regard Fiftly such men
in a holy manner in faith repentance and obedience arâ— so farre from pleasing God aâ— that they rather prouoke hiâ— Maiestie and stirre him vp to wrath against vs. Reason 2 Secondly such a one as come prepared as he ought may safely exspect a blessing from God whâ— hath promised to adde a blessing to all that come prepared vnto his ordinances and hath said hâ— wil be found of al them that seek him in the conscionable vse of those means he hath appointed Reason 3 Thirdly as it were a sinne for a man to receiue vnprepared so were it no lesse a sinne for a man to bee prepared and not to receiue for his preparation otherwise were to little purpose Vse 1 Seeing then that it is not inough for a man to come vnles he come prepared Oh how shoulde this humble euery one of vs that haue many times come and partaked of this royall feast and supper of the Lord without our wedding garment Note many a time haue we receiued this Sacrament when we made litle or no preparation vnâ—o it and this was our case before our calling in the time of our vnâ—egeneracy howsoeuer it hath faâ—ed with vs since And surely it was Gods wonderfull mercy vnto vs then that wee were not destroyed for abusing so holy an ordinance and his gracious glorious presence therein And now my brethren albeit we haue escaped our deserued iudgement which the Lord might then haue most iustly inflicted vpon vs yet now should wee iudge our selues worthy then to haue beene destroyd and labor to bee humbled for our olde sinnes least they bring vpon vs new iudgements Vse 2 Secondly this may serue for matter of terror vnto all wicked and vngodly men that make no conscience of this duety who either seldome or neuer come to this holy ordinance of God or if they come come altogether vnprepared What though the Lord in this Sacrament doe offer vnto them his owne Son and the benefites of his passion remission of sinnes redemption his Spirit and Kingdome They preferre their sinnes before these and by no meanes will bee brought to part with them but haue their appetites so taken vp with earthly things that they haue no minde at all or appetite to spirituall thinges Oh the case of such men is most miserable and fearefull Hovv iust shal their condemnation one day bee when the Lorde shall enter into iudgement with them for neglecting so great Saluation Vse 3 Thirdly and lastly this may minister matter of singular ioy and consolation vnto the godly For consolation that labour to prepare themselues and seeke to put away their sinnes by godly sorrowe Though this man cannot bee so fitted and prepared as hee desires he may not be discouraged but drawe neare vnto God in his ordinance who wil accept of the poore desires of his seruants and hath inuited such hungrie and thirstie soules to come vnto him and hath promised to satisfie them but of this before Now because the heart of man is deceitfull aboue all things Ier. 18.17 and we are ready to deceiue our selues heerein I shall very shortly propound such degrees of grace as are in some measure found in those whose hearts are at all seasoned with grace and without which no man The least degrees of grace are can come vnto this Sacrament with comfort or exspect any blessing from God First they must see their wants 1 To see sin this is required in euery one to haue their vnderstaÌ„dings enlightened by the which they come â—o see what God requireth and how farr short they come of that obedience the Lord requires at â—heir hands and this is indeede 〈◊〉 first step to true repentance and â—ound conuersion to attaine to â—he sight of our owne wandring â—nd is one of the smallest degrees â—f grace that can be in any And â—ecause that wicked men and hyâ—ocrites may attaine vnto this â—hat shall neuer bee saued vnto â—his more must be added And in the second place 2 To be humbled for sin this â—an must bee humbled for his â—ants and not please himselfe in â—â—em And this is it as I take it ytâ—â—ts the difference betweene the â—odly Christian and the Hypocrite though both see and discerne sin in them yet both doth not dislike sin because it is sin and offends the Maiesty of God There is euer in the heart of an hypocrit some secret sin or other the which howsoeuer in his iudgement he knoweth to be a sin Note yet in his affection he could wish it were no sinne that so he might liue in the same without controlment for this appeares by his often relaps into the same sin wheâ— as the child of God is content thaâ— the sacrificing knife of the Law shold be applyed to the throat oâ— euery sin euen to his darling and beloued sin that so he might noâ— offend so good louing a fatheâ— 3 To pray for the pardon of sin Thirdly he is earnest with Goâ— to pray for pardon not resting in the former degrees of grace to see sin and to be grieued for it but making conscience of al holy meanes by the which hee may obtain deliuerance And because it is God alone that is offended and his most righteous lawes violated vnto God goes hee and desires as earnestly that God would cure his corrupt nature for the time to come as to pardon his sinnes that are past in his life And O Lord thinkes hee that I could be more holy and lesse sinfull and it is the onâ—y griefe of his heart that he cannot master his corruptions as he â—hould and as he would Fourthly 4 To resolue for the time to come of new obedience he resolues heereafâ—er to come more prepared as to â—ee and acknowledge his want of due preparation with griefe of heart for the same So there is a â—esolute purpose in his soul in al things to please God and for the time to come to walke in new obedience These are the least degrees of grace and in some measure are to bee found in the weakest Christian and in him whose hart is truly seasoned with grace as for others they are able to practice more excellent degrees of Mortification and Sanctification Doct. 3 And So let him Eat c That is being fitted and prepared as before Wee may yet obserue one note of instruction further That Circumstances in Gods seruice are to bee obserued Circumstances in Gods seruice must be obserued and good thinges must bee done in a good Maner This is in effect the same that was handled in the former doctrine I shall handle the same so much the more briefely The Manner as the Matter of Gods seruice is to be looked after â—nd hence is it that many men â—auing performed the outward worke of some commendable duty and fayling in the circumâ—tance of the manner of performing of it haue mard all The people of the Iewes perâ—ormed many thinges in themâ—elues
iudgement of affliction that is such stir vp the Lord to wrath as this Church of Corinâ— did For whose vnreuerent paâ— taking of this holy ordinancâ— the Apostle saith in the verâ— following that many were weaâ— sicke and some of them taken away by death But as for the punishment of wicked and vngodly men it is certaine that such vnworthy receiuers eate and drinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation iudgement of eternall condemnation vnto themselues that is by that their vnreuerent and vnworthy receiuing of this so holy an ordinance they sinne highly against God which sinne of theirs shall bee punished with no lesse punishment then with eternall condemnation Before I enter into these parâ—iculers I will propound one inâ—truction from the scope of the holy Ghost in this text and that â— Seeing the Apostle hath beâ—ore exhorted vnto that christian â—uty of godly examination and preparation that euery christian ought to make before hee come to partake of this holy ordinance and now vseth such a reason to inforce the duety as is taken from Gods Iustice and Iudgments which for want thereof hee will execute and inflict vpon them Doct. 2 We learne that the consideration of Gods iudgements should make men performe holy duties in an holy manner The consideration of Gods iudgments shold make men perfourme holy duties holily And hence it is that it is very vsuall with the Lord by his seruants when hee hath exhorted vnto any one holy duety to annexe vnto the same some forcible reason to perswade therevnto This is cleare by the practice of Almighty God himselfe with our first parents Adam and Euah Gen. 2.18 who hauing giuen them but one Commandement to obserue hee vseth a reason to bind vnto obedience and that is taken from Gods Iustice The day thou eatest therof thou shalt die the death And thus doeth Almighty God deale with Cain Gen. 4. one of the Sonnes of Adam perswading him first to wel-doing to breake off his sinne by repentance euen that malice hee had conceiued against his innocent Brother But if that woulde not serue the Lord addes one reason more and that is taken from Gods iustice and vengeance which otherwise will bee sure to follow If thou do ill sinne lyeth at â—hy doore And this is that one â—y Reason that Moses doeth â—se vnto the people of Israell That they should hearken vnto â—he voice of the Lord their God which if they would it shoulde then goe well with them and with their children after them If not what then It shall come to passe Deu. 28.15 16.17 c. if thou wilt not hearken vnto the voyce of the Lord thy God to obserue and to doe all his commaundements and his statutes which I command thee this day that all these curses shal come vpon thee and ouertake thee Cursed shalt thou bee in the Citie and cursed shalt thou be in the field Cursed shall be thy basket and thy store c. And this is the order that Dauid vseth in his exhortation vnto Salomon And thou Salomon my Sonne 2. Cro. 28.9 know thou the God of thy fathers and serue him with a perfect heart and with a willing minde And he adds a reason to inforce his exhortation and that is taken from Gods Iustice If thou forsake him hee will forsake thee and cast thee off for euer And what thing else did our Sauiour intende when hee bade Remember Lots wife Luk. 17.32 but to mooue all men to consider her sinne and her punishment that so fearing the one we might learne to take heed of the other And why doeth the Spirit of God in the Scriptures lay down so many examples before vs of Gods iustice and vengeance vppon the Angels which â—ept not their first estate 1. Cor. 10.6 11. 2. Pet. 2.4 Iude 6. Pro. 14.16 Vpon â—he worlde of vngodly men In â—he dayes of Noah Vpon the Citâ—ies of Sodome and Gomorrah turâ—ing them into ashes but to this â—nd that all men might feare And this is the reason why the â—postle heere doeth propounde â—he iudgements of God vpon the â—orinths for that their vnreueâ—â—nt receiuing of this sacrament to this ende that all men that heare of the same might learne to feare and to come more reuerently and prepared there-vnto And great reason that the consideration of Gods iudgements shoulde worke this effect in vs For Reason 1 First because of the certainety of Gods iudgements and vengeance which otherwise will not be auoyded The Lord is euer the same God iust righteous vnchangeable in iudgment and the same sinnes doe euer procure the same iudgements Did the Lord strike the Corinths some with feeblenesse some with sicknesse and some with death because of their vnworthy receiuing of this Sacrament and shall wee thinke to escape It cannot be Their iudgements must we lay to heart and be warned by them Reason 2 Secondly the consideration of Gods iudgments should make vs come prepared vnto this ordinance because they are insufferable and intollerable Heb. 12. vlt. Our God is a consuming fire If man will not turne he wil whet his sword and make ready his bow and the sinner shall not escape This is cleared by the Author of the Epistle to the Hebrewes where he sayth Heb. 10.28 29. that If he that despised Moses Law dyed without mercy vnder two or three witnesses Of how much sorer punishment shall he be worthy which treadeth vnder foote the Sonne of God counteth the Bloud of the Newe Testament as an vnholy thing and so despites the spirit of grace Where hee shewes that Gods iudgements must needes be heauie vpon such as abuse this holy ordinance by comparing their sinne with those that despised Moses Law Vse 1 And surely this may serue to discouer the wonderful hardnes of their hearts For reprofe that are no whit mooued with Gods iudgements vpon others nor those fearefull threatenings that are dayly denounced against themselues nothing can terrifie them from sinning It fareth with such as with the Sonnes in law of Lot when Lot spake vnto them he seemed vnto them as if he had mocked They are ready still to skinne ouer the deadly woundes of their Soules with peace peace and secure themselues against the iudgment to come Poore soules their damnation doth not sleepe the Lord will one day visit for these things and pay and repay tribuâ—ation anguish and sorrow vpon â—hem when hee shall come to make good his threatnings and â—ccomplish his iudgements vpon them which will prooue so much the more intollerable by â—ow much the lesse they euer â—eared them Vse 2 Secondly this may serue to â—dmonish vs all in the feare of God For instruction that we doe not lightly eâ—â—eeme of Gods iudgements eiâ—her executed vpon others or â—hreatened against our selues â—ut make this vse of them that â—hey may inforce vs vnto good â—ueties and binde vs vnto obeâ—ence I confesse that this ought â—ot to be the
singular benefits that come vnto vs by the same And thus much for the Apostles Reason in this 29. verse To inforce his former duty of preparation ⸪ Let vs pray The Fift Sermon 1. Cor. 11.30.31.32 For this cause many are weake and sicke among you and many sleepe For if we would iudge our selues we should not be iudged But when we are iudged wee are chastened of the Lord because wee should not bee condemned with the world OVr holy and blessed Apostle Saint Paul hauing in the former part of this chapter The Coherence â—et downe the true and holy manner of ministring and receiuing the Supper of the Lord as â— direction for all good Minister and people to follow Doth iâ— the seuenth and twentith verse threaten the vnworthy receiuers that they are guiltie of no lessâ— then high treason against thâ— blood of Christ for prophaning and vnworthy receiuing of thâ— same And verse 28. He layes dowâ— a generall rule to be obserued oâ— all that will come worthily anâ— prepared as they ought Let euerâ— one therefore examine himselfe anâ— so let him eate verse 28. c. First his knowledge whether it be sound anâ— sanctified 2. His faith whether iâ— be firme or not 3. His Repentance whether hee haue a dislikâ— of sinne past a resolute purpoâ—â— and indeuour to auoyd sinne foâ— the time to come resoluing to obey God in all things 4. whether he come in loue and charitie to man All which are absolute necessary in euery true communicant that desires to receiue this Sacrament worthily Verse 29. The better to awake al carelesse and vnreuerent receiuers of this holy Sacrament The Apostle comes to shew them the danger of the want of this preparation viz. That such doe not onely loose their labour or the benefit which otherwise they might receiue by the vse of this Sacrament but such doe indeede prouoke Gods heauie wrath and displeasure against them hereby hasten and procure their owne iudgement Because they discerne not the Lords body That is they put no difference betweene the Bread and Wine thus consecrated and set apart for such a holy vse and ordinary Bread and ordinary Wine Now in this 30. verse the words of this text the Apostle comest oâ— proue that which hee had seâ— downe before viz. that the vnworthy receiuer of the Lordâ— Supper drawes downe Godâ— heauy wrath and vengeance by this meanes vpon him and this hee doth by bringing in the Church and people of God in Corinth to witnesse this truth who for this very sin of vnworthy receiuing of this Sacrament were many of them stricken some with one disease and some with another saying For this cause many are sicke and weake c. q.d. You your selues oh Corinthians finde this to bee true that the vnworthy receiuer of this Sacrament eateth and drinketh his owne iudgement Seeing that for this sinne of yours the iudgment of God is vpon you in punishing many of you with faintnesse sicknesse yea and with death also All which iudgements of God now resting vpon you are so many witnesses of Gods displeasure against you for this sinne This is the some of this verse Doct. 1 Wherein wee are to obserue how our Apostle applyeth particularly that which he had so generally propounded touching the abuse of this Sacrament It is the ministers duty to make particular application of their Doctrines Teaching That it is the duty of euery faithfull minister of Iesus Christ to make particular applications of those Doctrines the which they deliuer not to sooth the people in their sinnes but plainly to set them before them and to shew them the iudgments of God that are vpon them for the same And thus doth Nathan make a particular application of the parable of the sheepe saying to Dauid 2. Sam 12.7 I. Reg. 21. Exo. 9.13 Act. 14.25 Mar. 6.18 Ioh. 4.9 Thou art the man Thus doeth Elias reproue Ahab Moses Pharao Paul Felix and Iohn Baptist Herod c. yea thus doth Christ him self deale with the woman of Samaria who did but dally with Christ vntil he came to lay to her charge her particular sin that she was a wicked woman no better then a whore or harlot and then she was tamed and began to listen vnto Christs doctrine And there is great reason that the Ministers of God should deale thus truely and faithfully with mens soules For Reason 1 First it is Gods commaundement that his ministers shoulde deale so plainely Eze. 33. and faithfully with the soules of men to lay open their sins and to acquaint them with the iudgment to com And heere-hence it is that the Lord doth giue vnto his seruants in the Ministery such names and titles which serue to put them in mind of their duety heerein Eze. 3.1 Eze. 34.1 1. Sam. 9.9 2. Pet. 1. â—3 as Watch-men Shepheards Seers Remembrancers c. Reason 2 Secondly because we know that conviction is the ready way to Conuersion And the iudgement of man must first of all bee convicted to see its error before he can come to leaue and forsake the same Now then inasmuch as this is it where-vnto all the labours of Gods seruants in the Ministerie doeth tende to bring men to see their sins and to repent for the same this can they not more better effect then by the particular application of their Doctrins bringing downe the same and applying it vnto the consciences of the hearers Vse 1 for reprofe And surely this doth serue to shewe why so many that labour in the Lords vineyard amongst vs are so vnprofitable and do so little good in their Ministerie the reason is plaine they deliuer generall Doctrines without their Vses they make not a true and particular application of the same vnto the Consciences oâ— their hearers and so it wants the life of all Application and fals to the ground Men hauing noâ— their portion out of the same deuided amongst them Vse 2 Secondly for instruction to Ministers this may serue to admonish all Ministers of the Worde that as they desire to see some fruite of their labour the conuersion of their hearers and those the Lord hath committed vnto their charge So to behold Pauls practice here to deale faithfully with mens soules to rip vp mens consciences to smite home to presse them with their sinnes and to say with Nathan Thou art the man For indeede such is the deceiptfulnesse of mans nature that vnlesse men be plainely and faithfully dealt withall wee may see that selfe-loue wil make men put off the most wholesome instructions vnto others as if they did no whit concern themselues This is a good lesson for such and such a man I would they had heard it Whereas indeede it concerneth none more then themselues Paul preuents this amongst this people of Corinth and tels them That many amongst them were weak c. Oh that this duty were duly regarded of all in the ministery it could not be
The vse shewes what a foolish custome that is amongst the Papists yea amongst many other that are ignorant herein who in time of sicknesse and weakenesse must then receiue the Sacrament at home in their houses in their chambers and on their beds I do not speake this as that I holde it in all cases vnlawfull so to doe but that the sicke desiring it may haue the same administred vnto him that doth hunger and thirst after the same and is in some good measure prepared thereunto But I speake as the same is commonly so vsed oâ— rather indeede abused For whaâ— do such else but crosse God to his face For whereas the Lord doth by sicknesse tye vp a man or woman and doth as it were round them in the eare and say thou maiest not receiue at this time thou art vnfit they say oh but we will receiue and that at home though the Lord say nay And whereas the Lord hath shut them out of his house and keepe them backe from his Table least they shoulde abuse so holy an ordinance they notwithstanding are so far from being humbled for their sinnes and for their particular failings therin in this duty as that if the Lord do not strik with the stroke of death it selfe they will not be kept from abusing the same still I speake not this I say to dishearten any from receiuing of this Sacrament either at home or in time of sicknes but to warn men of their superstitious custome therein who receiue the same superstitiously and consider not that the Lords hand is euen then vpon them for abusing the same before And some are fallen a sleeepe Doct. 4 The last thing that we may obserue from this texte is The death of the godly is but a sleepe how the Apostle calleth here the death of the godly a Sleep A poynt indeede of singular comfort to the godly in that the death of their bodies is nothing else but a sweete sleepe They die not but sleepe And so it is sayde of Dauid Salomon Hezechias c. That they Slept with their Fathers And so in the New Testament death is vsually tearmed a Sleepe As when CHRIST came to Lazarus Ioh. 11. hee sayth Lazarus is not dead but Sleepeth And of Stephen it is sayde Act. 7. that Hee fell asleepe And so are the graues of the Sayntes departed called Beds according to that of the Prophet Esay 57.2 And they shal rest in their Beds euery one that walketh before the Lord in righteousnesse Now the Reasons of this resemblance are thus conceiued Reason 1 First as such as lie downe in their beds to sleepe doe not lye downe for euer but rise againe much refreshed and more chearfull then before to doe the work of life Euen so the elect of God and the bodies of his saints howsoeuer they tast of corruption do not perish in corruption but are layde in their graues as in a bed of Downe Reu. 14.13 that so resting from their laboures and from all paine and griefe they may rise againe at the last day to eternall life Reason 2 Secondly a man that is asleepe may bee awaked out of the same by another Euen so the dead are as easily reuiued by the voyce of God as the liuing man awaked out of his shallowest slumber Vse 1 Such then do erre not knowing the Scriptures nor the power of God that teach and maintaine that the body by death is resolued into its first principles without hope of restoring to life As also against all Sadduces that conclude against the Article of our resurrection But not to stand on this Vse 2 We learne heere not so much to feare death For it cannot hurt the Childe of God there is nothing in death to be feared of the godly It is the passage into life the body resting in the graue as in a bed vntill that great day of the Lord shall come when it shall rise againe to life Which may teach vs likewise to moderate our lamentation for the departure of our friends 1. Thes 4.13 Brethren sayth Paul I would not haue you ignorant concerning them that sleepe in the Lord that ye should mourne as men without hope Shewing that this immoderate feare of death and this excessiue mourning of many for the dead it springs from ignorance want of Faith For if we beleeued this that they are layd a sleepe and their Soules beeing in heauen their bodies lie in the earth as in a bed of Downe vntill the iudging day and then that they shall rise to glory why shold we mourn so much for them For if wee woulde iudge our selues wee shoulde not be iudged of the Lord. In this verse the Apostle sheweth a reason why the Lord dealeth so sharpely with his people and correcteth them so sorely for this sinne of theirs their vnworthy receiuing of this Sacrament namely because they wold not see their sin be humbled for the same and condemne themselues as guilty before God of vnworthy receiuing of this Sacrament And therfore the Lord was constrained to take the matter into his owne hand and to correct them for the same For if we would iudge our selues That is enter into our owne hearts examine our owne wayes and call our own sinnes vnto account and condemne our selues for the same then should we not in this manner be iudged and condemned of the Lord. Concerning this remedy heere prescribed by the holy Ghost to auoyd Gods iudgment and eternall condemnation It stands we see in the practise of this most needefull and Christian duty of mens entering into their heartes and Soules to examine and find out their sins and to iudge and condemn themselues for the same Now that we may perform this duty aright we must know Four things necessary to the iudging of a mans selfe there is a fourfold duty to be performed by vs for in iudgment there must be examination accusation condemnation and execution And these foure are likewise necessary to the iudging of a mans selfe First Examination there must be a serious examination of our selues and of our own estates how it fareth betwixt God and our soules which is wrought by the law of God by the which as in a glasse we may behold the sundry sins we haue committed as so many spots and blemishes in our soules and this examination and tryall of our own hearts and estates is so needfull as that without it it is impossible to iudge himselfe or to repent truely of his sins For by the conscionable perfourmance of this duty coms the knowledg of sin and of our misery which is the first step vnto true repentance And to this end in the word of God the Lord doth often call vp on men to consider their wayes and to call their liues to acount and that so they may attaine vnto the sight of their sin and come to repentance for the same The Prophet Ieremy doth often call vpon this
sin couered before God to confesse and vncouer the same vnto him For he will iustifie vs if we condemne our selues Hee forgets our sinnes if we remember them and when we are vile in our owne eyes wee are most precious in the Lords and when we are lost in our selues wee are found of him 3 Condemnation The third degree of this iudging of our selues is Condemnation And that is a passing of Sentence against a mans selfe acknowledging that if the Lorde did bring vppon him swift damnation hee were most iust and righteous in his iudgementes Like the penitent theefe vpon the Crosse Psal 51.4 Psal 32.5 We are iustly punished And this was Dauids case in diuers places of his Psalmes saying I sayd or determined with my selfe I will confesse my sinne against my selfe And so Iob Iob. 4â— 6 I abhor my selfe and repent in dust and ashes And indeed herein lyeth a principall part of this iudging of a mans selfe when a man comes so to see his sinnes and Gods heauy displeasure for the same as that he can subscribe vnto Gods iustice euen in his owne condemnation acknowledging that God is iust and that he himselfe deserues far more greater iudgment And neuer comes a man to bee truely humbled for sinne in himselfe till hee be brought to this passe to iudge and condemne himselfe And vnto the three former degrees of iudging a mans selfe 4 Execution there may be added a fourth and that is Execution 2. Cor. 7 11. and holy Reuenge And this is when we beat downe our bodies and mortifie our members denying them that sway and swinge in the wayes of vanity And the vndertaking of good dueties that the like occasions may bee preuented for the time to come By all which wee see that this iudging of our selues is no small matter nor easie thing which shold make vs so much the more carefull to performe the same aright And thus we haue seene what the iudging of our selues is a duty how necessary appears in the last clause of this verse We should not be iudged In which wordes the Apostle meaneth that wee should not be condemned and punished of the Lord and heerin giuing vs to vnderstand Doct. 5 That the onely way to turne away the Lords wrath is The onely way to turn away the Lords wrath is to iudge our selues Pro. 28. to iudg our selues as hath beene declared and might further be manifested by many testimonies as that of Salomon He that hides his sinnes shall not prosper but hee that confesseth and forsaketh them shall find mercy And how often doth the Lord by his Prophets tell the people that if they woulde turne from euill wayes that he would Repent him Ier. 26 3.13 Psal 78.34 c. and turne from his fierce wrath he had conceiued against them euident testimonies to cleare this truth And for this cause did the Lord call vpon his Prophets to meete the Lord before the Decree came forth and the Lords wrath was kindled against his people To kisse the Sonne least hee were angry Ionah 3.9 Psal 2.1 Esay 55.6 And to seeke the Lorde whilest he may be found c. And indeed the Scriptures affoord vs diuers examples of such as by iudging themselues haue turned away the Lords iudgement not only the godly but euen among the wicked themselues Exo. 9. as Pharao Ahab c. And not only of men but the same hath beene proued true of whole Cities and Countries as Niniueh and of the people of Israel and the like Vse This serueth for our instruction to perswade all men thus to iudge themselues since it is the onely way to escape the iudgement of God Which mercy and blessing none can sufficiently prize but such as haue felt what a fearefull thing it is to fall into the hands of the Almightie and and haue themselues felt his heauie hand And therefore in Gods name as we desire to escape the iudgement of God let vs make conscience of this remedy to enter into our owne heartes call our owne wayes to accompt that so iudgeing our selues vvee may not bee iudged of the Lord. ver 32. But when wee are iudged wee are chastened of the Lord that wee shoulde not bee condemned with the world In this verse the Apostle makes plaine his meaning and sets down the principal end why God correcteth his children viz. That they should not be condemned with the world Which the Apostle doeth to this end to answer a doubt that might arise and trouble the conscience of Gods Children to whom this comfort doth appertaine And that is this Obiect If God sent these strange iudgements amongst them for their sinne of vnworthy receiuing and that because they did not iudge themselues They might by and by gather that they were out of Gods fauour and therefore feare that these iudgements were tokens of his wrath and shoulde turne to their destruction Answ To this doubt of theirs the Apostle answereth in this verse that howsoeuer they had indeed deserued the Lordes ouerlasting wrath yet the Lorde in iudgeing them did not cast them off or like a rigorous Iudge in fury take vengeance vppon them But rather as a Father did chastise them and that to this ende that heereby they might bee brought to repentance and so deliuered from condemnation with the world We are chastened of the Lord that we might not be condemned with the World Out of these wordes wee may gather three conclusions First that the wicked worlde Three conclusions from the text or the world of wicked men shal assuredly be condemned Secondly that the godly shall not be condemned but certainly saued and Thirdly that one principall means that God doth vse to free his children from condemnation is correction Doct. 6 First that the world that is the wicked men of the world who are so called because of their multitud The wicked shall certainely bee condemned shal moe assuredly be condemned And the Lord will take vengeance vpon them at last There is nothing of more certaintie then the seueritie of Gods iustice vpon â—ose who are no way prouoked by the abundance riches of his mercy to repent Gen. 18. And hence is it that the Lord in the Scriptures is called a Iudge Psal 50.6 and a righteous Iudge to shew that the Lord in time will take vengeance vppon the wicked 2. Tim. 4.8 Iob. 21.20 And Iob speaking of the wicked saith His eyes shall see destruction Pro. 17.15 And Salomon saith that He that iustifieth the wicked and he which condemneth the iust are both an abhomination to the Lord. And by the Prophet Esay Esay 5.23 the Lord denounceth a heauy woe against those which iustifie the wicked Now if the Lorde doe hate it in others to acquite the inocent and to condemne the iust wee may be well assured it will bee far from the iudg of all the world to doe vniustly For he is