The Lord euer effecteth what is the purpose of his owne will The gifts and calling of God are without repentance Rom. 11.29 Ioh. 13.1 whom he loueth he loueth to the end His loue is perpetuall and therefore sayth Esay 44.8 With an euerlasting loue had I compassion on thee sayth the Lord thy redeemer And indeed this is a most certaine rule that where God beginneth the good worke of grace there is no opposition whatsoeuer that can bee made by the Deuill the World or our owne Corruptions shall euer be able to hinder the same And therefore sayth Paul I am perswaded Phil. 1.6 that he that hath begun this good worke in you will finish the same vntill the day of Iesus Christ And it is made the very finall cause why God sent his Sonne into the VVorlde euen this That all that beleeue in him should not perish Ioh. 3.16 but haue life euerlasting And vnto all that I haue sayd adde these Testimonies I know my Sheepe Ioh. 10.27 28. I giue vnto them eternall life and they shall neuer perish Neither shall any pluck them out of my hand Rom. 8.1 And there is no condemnation to them that are in Christ Iesus 2. Tim. 2.19 And that the foundation of the Lord remaineth for euer sure Surely there is no poynt of Doctrine more often vrged or clearly proued in the Scripture then this to shew the certainety of the saluation of al the elect that their life is hid with Christ in God Col. 3.3 And that such shall neuer perish And hence it is that Christ is called the Author Heb. 12.2 and finisher of our faith to comfort and stay the poore sheepe of Christ with this that if the Lorde haue in any measure begun in them the true worke of grace as he is the author of it For euery good gift and euery perfect gift coms from him that is the Father of light Iames 1.6 and God of all consolation So he will neuer cease vntill he haue brought the same vnto perfection And the reasons heereof are Reason 1 First because the Lord that hath from all eternity willed the saluation of all the elect is immutable and vnchangeable His gifts are without repentance Rom. 11.29 his foundation standeth sure And wee are kept by his power vnto saluation 2. Tim. 2.19 Reason 2 Secondly the Elect are sure of Saluation in regarde of the price of the same and that is the bloud of Iesus Christ which cleanseth from all Sinne. 1. Ioh. 1. And that beeing giuen as a ransome for many what a fearfull imputation shoulde wee cast vppon it if the same shoulde not be auaileable vnto the elect to Saluation Reason 3 And thirdly it were directly to crosse Gods iustice which being satisfied in the death of the Sonne of God for the sins of all the elect and to make the same of no validitie if the elect redeemed by Christ should finally fall away and perish euerlastingly But not to stand vppon these Reasons The vses are Vse 1 First to take notice of Gods vnspeakeable loue and mercy vnto his Church and Children Who euen heerein hath magnified his mercy towards vs not only setting vs free from the prison of our sinnes and from the fearefull punishment belonging vnto the same but hath also in deepe compassion towardes our poore Soules acquainted vs that we shall not come into condemnation but shall escape from death vnto life To the end that being free from that same bondage and seruile feare that the Wicked liue vnder Wee might learne to serue the LORDE in Righteousnesse and Holynesse yea with much ioy and comfort Luke 2. all the dayes of our life Vse 2 Secondly this serues to discouer a wonderfull poynt of folly that raignes in the world of all the mercyes of GOD this is the cheefest when the Lord doth giue vnto a man Christ and the benefits of his passion amongst which this is not the least assurance of Gods loue touching remission of sinnes and our euerlasting saluation And yet alas wee see of all things this is lesse sought for as if saluation and eternall life were not worth the seeking Heerein wee are like vnto little children that looke after babies in a booke and regard not the matter Oh why shoulde wee bee so foolish to seeke those things which cannot continue and let goe those things as are both perpetuall and eternall Doe we affect perpetuities doe wee desire a glorious a comfortable an honorable and withall an vnchangeable estate Beholde heere is an excellent estate indeede Eternall Saluation an Eternall inheritance An Eternall wayte of glory A Lease not of one and twenty yeares but for tearme of such a life as shall neuer see death Why then seeke wee not after it and get good euidences of the same that so at last Saluation may be our portion And thus much breefely for the second conclusion We are chastised of the Lord that wee might not bee condemned with the world The Apostle herein labours to prooue that these iudgments of Almighty God vnto them that can make a right vse of them are but Fatherly chastisements and instructions to keepe his children from the condemnation of the world We are chastised of the Lord c. q. d. You are euen in the midst of your trials troubles and afflictions to beholde Gods mercy towards you who doth thus correct you not out of any hatred hee beares to any of you but euen as a louing and deare Father correcteth his own childe to preuent more dangerous courses which might bring him to shame in the end So God doth exercise you with these temporall chastisements that thereby hee might keepe and restraine you from falling into such sinnes as might bring you to Damnation with the rest of the world the Doctrine then is Doct. 8 One principall meanes that God doth vse to free his children from condemnation is correction That one principall meanes that God doth vse to free his Children from condemnation is correction For whereas by nature they are corrupt aswell as the wicked God vseth this correction as a soueraigne Medicine to Purge out their corruption and so to cleanse them from their sin to bring them to repentance and to Saluation This is intended by Christ when he saith Euery branch that beareth not fruit in mee he taketh away Iohn 15.2 and euery one that beareth fruit he purgeth That it may bring forth more fruit And most agreeable vnto this is that of the Prophet Dauid Psa 94.12 Blessed is the man whome thou chastisest O Lord and teachest him in thy Law That thou maiest giue him rest from the dayes of euill whilest the pit is digged for the wicked Whereby wee learne what an excellent fruit commeth to Gods children by correction euen no lesse then such as accompanie eternall life and Saluation Which commeth to passe not simply thorough afflictions For then shoulde the wicked haue the
ake but al the body suffers payn Euen so it fares in this mysticall body He that toucheth you touch the apple of mine eye Zach. 2.8 There being a most sweete and secret sympathy betwixt Christ and his members so as to persecute them is to persecute him Act. 9.4 Mat. 25.40 he still partaking with them in their weale or woe a sweete comfort Thirdly we haue by vertue of this vnion and coniunction with Christ 3 Comfort a most certaine assurance of the resurrection of these our bodies to life eternal for so saith the Apostle Rom. 8.11 If the spirite of him that raysed vp Iesus from the dead dwel in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirite that dwelleth in you And this is likewise confirmed by that of our Sauiour where he sayth Ioh. 6.33.54.58 Whosoeuer eateth my flesh and drinketh my âloud hath eternall life and I will âayse him vp at the last day What âhough these bodies of ours for â time doe tast corruption they âhall not perish in corruption Trees and plants of the earth in âhe winter season appeare like dead trees without leaues or fruite but in the Spring time they budde blossome and bring forth And the reason is because of that vnion and coniunction which they haue with the roote where lies the Sappe all the Winter season Euen so by vertue of our vnion and coniunction we haue with Christ these decayd bodies of ours shall one day rise againe and that to life eternall where we shall euer enioy the Lord. And last of all this our vnion with Christ 4 Comfort vvhat doeth it but assure vs of the grace of perseuerance that we shall holde out firme and constant vnto the ende so as the gates of hell shall neuer preuaile against vs. And the reason is cleare Mat 16.16 Rom. 11.18 VVee beare not the Roote the Roote beareth vs. VVee are fast knit vnto him that is the Lorde of Life Wee are built vpon a sure foundation Ephes 2.20 Christ himselfe beeing the chiefe Corner stone And Because I am not changed therefore yee are not consumed Oh yee Sons of Iacob And surely in time of temptation this is a sure stay vnto Gods people to consider the manifold priuiledges that follow such as are vnited vnto Christ Now the vse in a word Vse Seeing the godly are thus knit vnto Christ and haue such an vnion and coniunction with him it shews as the happy and blessed estate of all those that are thus vnited vnto Christ in regarde of their manifold priuiledges they enioy by him So the miserable estate and condition of such as are left in their olde sinnes as wild Oliues not plucked vp and planted into the stocke Christ Their nature is not change Christ partakes not with them in their sufferings but the same is inflicted as a iudgment of God vpon them Little comfort can such haue in their life whose hope and glory is but vaine and dyeth with them if not before them Lesse comfort in death inasmuch as Iudgement doeth follow Heb. 9.27 and they are then to giue vp their account vnto God Poore soules if such onely bee happy and blessed who haue the Lord for their God and are thus knit vnto him oh where shal the vngodly and sinner appeare that are solyable vnto al miseries crosses and curses in this life hereafter to bee separated for euer from his glorious presence But of this before And thus much for the first circumstance what it is to Eate and what to Drinke The second folâoweth and that is what we eate ând what we drinke Of this Bread Of this Cup. It is Bread then that we eate 2 Circumstance what it is that we Eate and Drinke ând it is Wine that wee drinke âwo of the most excellent creatures âhat God ordained for the vse ãâã comfort of mans life the one â strengthen mans heart The oâer to glad mans heart For vse ând comfort what would wee âaue more and therefore of all âher creatures the fittest for âch an holy vse Teaching vs âus much Doct. 6 That the true beleeuer that ârtakes of Christ Christ euery way a sufficient Sauiour vnto the elect as euery true ââleeuer doth in this Sacrament shall find him euery way a sufficient Sauiour whatsoeuer our wants are wee shall here finde a Supply made vnto them all for the weake here is Bread to strengthen them For the sorrowfull here is Wine to comfort them And thus doth the Lord by his prophet Esay make a free and a large profer of his heauenly graces vnto his Church yea such good things as shall make a Supply vnto all our wants Hâe euery one that thirsteth Esay 55.1 come ye vnto the waters And ye that haue no siluer come buy and eate come I say buy Wine and Milke without money c. Whereby Wine and Milke c. are to bee vnderstood the graces of Gods spirit yea such good things as wil fit euery manâ turne according to their seuerall necessities Some haue Sorrowfull hearts for such he hath wine to comfort them Some are Babes for such hee hath Milke to nourish them Others are feeble ând weake for such hee hath Bread to strengthen them âthers are grown Christians and âespect their pleasure and vnto âhem hee hath Let your Soule deâght in fatnesse So that Christ is all â all vnto all Col. 1.19 for so saith the Aâostle It pleased the Father that in âm should all fulnesse dwell And âhis fulnesse wee all receiue grace âr grace Mat. 1.21 Hee is Iesus a Sauiour ââd shall saue his people from their ânes Hee is the way the truth 1. Cor. 10.3.4 ââd the life and there is saluation â none other Say wee then âth the Apostle Lord whether âll we goe thou hast the words of ârnall life It shall little auaile to goe to Saints or Angels or the Virgin Mary to procure a pardon from the Pope indulgence c. in asmuch as for al our wants of what nature soeuer here we may haue supply The reasons followes Reason 1 For first the Lord Iesus Christ he hath satisfied the law fully in the rigor thereof by his death hath remoued the curse euen that iudgement that was due for sinne As also by his obedience merited our peace and procured the blessing So that now we may safely reason with the Apostle If when we were enemies wee were reconciled vnto God by the death oâ his Sonne Rom. 5.10 how much more being reconciled we shall be saued by his life The reason is cleare Reason 2 Secondly God the Father iâ he that was offended with mankinde for his disobedience and he it is that threatneth the curse anâ ââflicteth the punishment now âath not he appoynted his own âonne to bee our peace-maker ââ worke-mans reconciliation ând to make Attonment for vs âow then can he but be
pleased âith his owne sacrifice and acâept of the obedience of Christ ânasmuch as he appoynted him ãâã suffer for the same end Reason 3 Thirdly the infinit power âat is in Christ Iesus and the âonderfull validitie that is in his âbedience and sufferings doth âeare this truth and to the endâsse comfort of euery christian âule may settle our iudgements ââd comfort our consciences ââat Christ is euery way a sufficiât Sauiour vnto the true beleeâr that As by ones mans disobediâce many became sinners euen so Rom. 5.19 ãâã the obedience of one many be made righteous The meanes that Christ hath vsed being more forceable to repaire our breaches and to set vs at libertie then Adams siâ could be to procure our misery and to keepe vs in bondage Reason 4 And vnto all that hath beeâ said may be added the wonderfull loue of Iesus Christ toward his Church and people who aâ hee is a Prince of wonderfulâ riches power and glory beinâ the Soueraigne Lord of al thingâ and hath in his power and poâsession great varitie of all gooâ things So is hee ready and wiâling to communicate the samâ vnto others calling vpon men ââ come and to Eate and to Refreââ themselues with good things Anâ who can doubt of this that heâ that was so willing to lay downâ his life a ransome for vs when wâ were his enemies can deny vs any good thing inasmuch as we are now reconciled vnto him Oh no the Lord is very bountifull and needes not to be sparing as man in his gifts in asmuch as in him lie hid all the treasures of life and of happinesse Vse 1 This serues to refute that horrible doctrine and practice of âhe Church of Rome that leaue âhe fountaine dig vnto themselues cisternes that can holde âo water I meane which leaue âesus Christ in whome all the âreasures of happinesse are hid ând through whose sufferings aâone we come to haue life and âo relye vppon the merits of âaints and Angels and so patch ând peece out their owne merits âith others denying the free iuâification of a sinner by Christ alone a Doctrine then the which what can bee more derogatory to the bloud of Christ when men shall mingle heauen and earth together the merits of fraile men with the al-sufficient sufferings of Iesus Christ Vse 2 Secondly this may minister matter of singuler ioy and consolation vnto the Godly thaâ Christ is euery way a sufficienââau iour Whatsoeuer then ouâ wants and necessities are Leâ Christ be our refuge and to him let vs goe heere wee may hauâ supply made vnto them all Christ is a gracious helpe anâ remedy vnto all afflicted consciences hee hath promised tâ satisfie the hungry and to refresâ the thirstie soule yea hee will fiâ vs with all good things anâ neuer send vs away emptie Of this Bread Of this Cup. Doct. 7 Note further heere that the true Communicant is not onely to Eate but to Eate and Drinke Christ deliuered both these signes not onely the Bread but the Wine also vnto the Disciples So that the instruction is That both kinds by the Minister are to be deliuered Communicants are to partake of both kinds and both kindes by the Communicant are to bee receiued not Bread onely nor Wine onely but Bread and Wine And great Reason Reason 1 For first it is Christs commandement that wee should doe âo After a man hath examined âimselfe he is inioyned To Eate âf this Bread and Drink of this Cup. Luk. 22.19 1. Cor. 11.24 Luk. 22.20 Ioh. 6.54 And often are these words vsed ây Christ Take eate this is my boây which is giuen for you and âhich is broken for you And so for the Wine Drinke ye all of this and This is my bloud which is shed for you This then being Christs commaundement and his owne ordinance doeth bind all to this duety Reason 2 Secondly the true communicant ought to partake of both signes and communicate vnder both kinds in regard that Christs bloud was indifferently shed for all the faithfull for the Layetie aswell as the Clergie and All are commaunded to shewe foorth Christs death vntil he come and how shall this bee done but by eating of the Bread drinking of the Wine for so sayth the Apostle 1. Cor 11.26 As often aâ yee shall eate oâ this Bread and drinke of this Cup ye shew the Lords death till he come And againe of the Wine Chrisâ sayth thus This is my body whicâ is shed for you and for many for the remission of sins Mat. 26.28 Why then should the bloud of Christ or the Cup which doth represent the same vnto vs bee denied them vnto whom Christ hath giuen it If âhey haue part in Christs death which is the thing signified why âhen not in the Signe and Seale âhereof Reason 3 Thirdly to receiue this Sacrament vnder one kind is to make âhe condition of Christians vnâer the Gospell inferiour to the âstate of the people of Israell vnâer the Law For what sayth the âpostle 1. Cor. 10.4 They did all drink of that âiritual Rocke that followed them ââd that Rocke was Christ But ââat were absurd to make the âândition of such that liued vnâer the shadow to excel the conââtion of such as liue vnder and enioy the substance no no the Lord doth more highly honour his Church vnder the Gospell then so to keepe them back from any priuiledge they enioyed vnder the Law Vse 1 This doth shew how sacrilegiously the Church of Rome doth deale with the people who will not suffer them to partake of this Sacrament in both kindes but depriue them altogether of the Cup separating those thingeâ which God hath ioyned together and so bereaue the poore people of GOD of the sweetâ comfort of this Sacrament making them but a dry feast only oâ Bread whereas Christ hath instituted and appointed Wine asweââ as Bread to be vsed in this Sacrament of all such as come prepared thereunto Now if any should aske Why Bread and Wine why Christ should make choyce of Bread and Wine rather then any other creature to represent his death and passion in this Sacrament I answer because it is his will and if there were no other reason to be assigned this were sufficient and with this we ought âo rest contented it is his pleasure it is his will As it is sayde âoncerning the preaching of the Gospell 1. Cor. 1.21 It pleased God by the fooââshnesse of preaching to saue them âhat beleeue Yet there may bee other reaâons giuen wherefore Christ in â speciall manner might make âhoyce of these signes in this Saârament Because Bread is the most ordiâary food of the body and therfore called the Staffe of mans life So is Christ the foode of the soul by the which we are nourished vnto eternall life Howbeit these elements doe but in part shadow out the same the one being earthly the other heauenly the one
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 Heiâe 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 mâanes 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
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 obediânce of Iesus Christ Ioh. 6.35 which is the âpirituall foode of our soules Thirdly this Sacrament serâeth to quicken a man and to âut spirituall life into his soule It quickens to all good duties âo all good duties of thankefullnesse and obedience to God and man For when a man comes ânce to consider Gods infinit mercy in giuing his Sonne to âeath and Christs wonderfull âoue in suffering of death It will make a heart if there be any loue âf God at all shed into it fearefull âo offend God who hath bene âo good and gracious a father ânto him seeking him vp Luke 15.4 when âe was lost and gone astray and âuickning him that was Dead in Trespasses and Sinnes Ephe. 2.1 And laye ââ 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 ordinaÌce 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
Mat. 16.16 Though the Lord would kill me yet wil I trust in him This âhis is the property of a sounde faith indeed against which the gates of Hell shall neuer preâaile And thus hauing the godly euidence and assurance of a liueây 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 âo come to the fulnesse in Christ âo say I am perswaded Rom. 8.38 that neither âife nor death nor things present âor things to come neither Angels âor principalities nor powers nor âeight nor depth nor any other âreature shall seperate vs from the âoue of God which is in Christ Iesus our Lord. Only to this assurance âhey labour to come and seeke âfter and so goe on from faith âo faith and strength to strength ântill at the last through Gods mercy they begin to take footâng vpon the battlements of âeauen and can bid defiance vnâo the deuill the world and all âhe enemies of their Saluation No doubt there were some Comfort to the weake âhat with a weake eye beheld the ârasen Serpent in the wilderâesse Num. 21.8 yet were cured as well as âhey 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 âanst beleeue all things are possible âo him that beleeueth Straightway âe cried out with teares I beleeue Lord helpe my vnbeleefe Christ âoth not reiect him Mat. 7.7.8 nor cast him âff because his faith was weake âut answereth him in the desires âf his Soule teaching vs thereby âor to be dismaied though wee ând many wants imperfectioÌs âo be in vs inasmuch as hee hath âromised to couer them all if we âe humbled for our wants and âeeke to improue those gifts and âraces we haue already receiued And to that end wee may bee âirred vp the more to labour for âo excellent a grace consider duââ these reasons Faith most excellent First that without it whatsoâer 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 âannot heare the word with profit âray aright haue any assurance âf our owne saluatioÌ nor receiue âis holy Sacrament with any âuit or comfort to our owne âoore Soules Oh how doth this âand euery one in hand to try âxamine his own heart 2. Cor. 13.5 whether âe hath this excellent grace or âoe Proue your selues whether ye be â the faith Know ye not that Christ in you except ye be Reprobates ând to waite vpon God in the âonscionable vse of al holy helps ând meanes appointed of God âoth for the begetting as also for âe increasing of so excellent a ârace Least by making light âcount of it wee should shew âur selues rebellious against God ând iniurious to our own Soules And because the ministry of âe 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 âmagination and fond presumpâion for why doe not many âoast of their strong faith and âet liue in the continuall neglect ând contempt of the publicke âinistry of the word either they âre careles in coÌming vnto it or âse care not to profit by it Poore âoules how do such deceiue theÌâelues whose faith one day will âppeare but a fancy and in time âf neede will then deceiue them And thus much touching the ââcond Quere Faith Vse 3 The third interrogatory in âis duty of examination is for âur Repentance For those that âe vnited vnto Christ by Faith Repentance ând made his members they âust needes repent and become ââw creatures and bee holy as âhrist 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
examin his own wayes and vpon his examination finds his estate to be miserable and cursed ãâã he is in extreame danger of God wrath and eternall condemnation for his sinnes This will makâ a man deny himselfe and tâ seeke for helpe of God And this is that passe thâ euery one of vs must labour tâ bring our hearts vnto if we desââ to come prepared vnto thâ Lords Table and to reape anâ benefit and comfort vnto oââ Soules by the vse of this so holy ân ordinance Now if we will duely examin our selues and search into our owne hearts we shal find that we haue run farre into Gods score ând that our sinnes are infinite of all sorts sins of omission and sinnes of commission sinnes of ânfirmitie and presumptuous sinnes in the time of our ignoâance and in the dayes of our knowledge against God and against man yea and against our owne soules for all which if our harts be not hardened in sin ând wee our selues come to that height of impiety to be past feeâing our hearts cannot chuse but smite vs and wee our selues bee brought to cry out of our selues and to say Ier. 8.6 Alas what haue I done Which if the Lord do shew vs that mercy that we can once thorowly come to the sight of it it must needes worke in vs sorrow for sin and to seeke to make our reconciliation with GOD whom we haue offended And because our hearets can neuer smite vs for sinne before our iudgement be truely enlightened informed that we haue sinned and sin must be seene before it can be sorrowed for How to come to repent Wee must therefore first of all make a narrowe search after sin according to that of the Prophet Lam. 3.40 Let vs search and try our wayes and turn vnto the Lord. And this search ought to be strict and narrow in regard of the deceitfulnesse of our our owne hearts which are deceitfull aboue alâ things Ier. 17.9 and there are in them many secret lurking-holes for sin âhich wil be vnespied vnlesse a ârict search be vsed And thereâore the Prophet exhorting vnto his duty saith Gather your selues Hag 2.1 ââat is gather your wittes togeâer and fix them vpon the conââderation of your estate And this is to be obserued as ââe only way to true repentance 1 To see sin ãâã get a sight of sinne for he that âes his sinnes thorowly will beâaile them hartily Dauid consiâered his wayes and what folââwed vpon the sight of his error ââd wandring Psa 119.59 I turned my selfe inâ the wayes of thy testimonies It is ãâã possible that a straying trauelâr should euer returne into the ââght way that doth not vnderstand ââs error When God will bring âome a poor wandring sinner inâ the way of life he giueth him eââr a heart to question his estate after this maner God hath made me a man endued me with a reasonable soule affording vnto me the meanes of grace and saluation what now doth my walking answere this mercy of his is my life a walking in or rather not a wandring from the paths of his commandements This makes a Sinner with Ephraim to smite vpon his Thigh and to be ashamed which before was as an vntamed calfe and then concludeâ he thus after when I was instructed Ier. 31.18.19 I Repented And this may be assigned aââ the onely cause of that greaâ hardnesse of heart and sencelesnesse that so raigneth this day iâ the world euen that bruitish in consideration that men goe oâ still in sinne adding sinne vnto sinne not considering what they doe but flattering themselues ân their euil waies and abandonâng the very thoughts that shold make their estates questionable Oh this is the case of many thouâands in the world which doeth manifestly declare how far they âre from the practise of true Reâentance This is a matter I confesse âhat woulde aske heere a large âiscourse if I should speake of all âhe parts of Repentance I desire âut briefely to obserue some âew passages of the same As there must bee in the first âlace a sight of sinne as we haue âeard 2. To be humbled for sin so in true repentance âhere must be a sorrow of heart âor the same sinnes Neither will âuery sorrow for sinne serue the âurne or hath Repentance acâompanying it but onely Godly Sorrow Two sortes of sorrow 2. Cor. 7.10 There is a worldly sorrow that bringeth death as there is a godly sorrow the end whereof is life and peace The first sort of Sorrow is to be found amongst hypocrites and wicked men which are many times full of sorrowe but it is not for sinne because it is sin and offends the maiesty of God but because of the punishment which by their sinnes they haue drawne vpon themselues euen a guilty conscience a trembling heart and wounded soule and withall a fearefull expectation of iudgement These are the effects of sin and these wound the hart of the sinner and maks him to fall out with his sins or rather indeede with the punishment like vnto Caine Gen. 4.14 Exod. 9.28 Pharaoh Saul and Iudas c. which onely were affected with the punishment Mat 27.5 and could haue wished with all their hearts that the same had beene no sin that so they might haue liued in the same without controlment But besides this What godly Sorrow is 2. Cor. 7.10 there is also a godly Sorrow which is onely to be found amongst the godly which hath the promise annexed vnto it And that is when the Child of God is grieued for sin because by sinne hee hath grieued God a good and gracious Father in Iesus Christ and if ther were neither hell nor Sathan nor punishment for sin after this life yet inasmuch as the Lord is offended and his righteous laws are violated this is it that makes the hart of the godly to smite them and they to be humbled for their Sinnes And this Sorrow these sighes and throbs of the godly for sinne are those sower hearbs wherewith we must eaâe our new Passeouer Exo. 12. and such troubled spirits shall be acceptable Sacrifices vnto God and such broken and contrite hearts the Lord will not despise Psal 51.17 The means of godly Sorrow Now the meanes by which this godly Sorrow may be attained vnto are these First a man ought to take notice of the manifold fauours and mercies the Lord hath bestowed vpon him and his own vnthankfulnesse againe vnto him and this will bee a good meanes to breake a mans heart with sorrow for sinne Thus doeth Nathan deale with Dauid 2. Sam. 12 7.8 putting him iâ mind of Gods mercies in aduancing him to be King ouer Israel ââd deliuering him out of the ânds of Saul adding moreouer ãâã that had bin too little hee would âaue giuen thee more That was it ytârought remorse and sorrow in ââe heart of Dauid And this was ãâã that preuailed so
with Ioseph ând kept him from sinne euen ââe consideration of Gods goodâesse formerly extended towards âim How can I doe this great âickednesse and âinâe against God Gen. 39. Secondly to call to mind and âhorowly to weigh the ill effects âhat follow vpon sinne I meane âot onely the shame before men âunishment heere losse of goods âc but principally the wound of âoule and conscience deaâing ând dulling our hearts and afââctions when wee are to perârme good duties and making âs a burthen to the Church our selues the very earth we tread vpon besides the full fruition of Gods wrath and eternall vengeance in the life to come Thirdly to attend diligently vpon the word preached that so sinne may bee discouered and the heart may come to smite for the same and thus were the poore Iewes brought to compunction of heart for their sin of crucifying the Lord of glory Act. 2.37 And this word is called the Hammer of the Lord for by it the Lord doth breake the hard and stony hearts of men Fourthly of all Sins so in â speciall manner to take heede oâ presumptuous sinnes for theâ are the sinnes that wound deepe and one of them will stand Sathan in steade of many This made Dauid to pray in â speciall manner that the Lord would keepe him from Sinnes of this nature saying Keepe thy Seruant from presumptuous sinnes Psal 19.13 Knowing that they would at the âast lie heauie vpon the Soule ând conscience of that man that âommitted them when hee âhould come to a true sight of âhem But heere the weake Christiân is bewayling his want that he âannot bring his heart to any âeasonable passe to be sorrowful âor sinne but howsoeuer that ââine he would and withall his âeart hee desires that his heart âould dissolue into teares yet he ândes that his heart is fat and âill not stoope and this makes âim grieue because hee cannot âieue yea and mourne because âe cannot mourne Let such for their comfort obserue Comfort for the weake First that the constitution of euery mans body is not alike there may be true compunction and contrition of heart for Sin though at all times it doe not manifest it selfe in the eye by teares Secondly consider that God measureth out this sorrowe and contrition of heart vnto his Seruants according to their abilitie and strength to beare for hee iâ that most wise and skilfull Physician who knoweth well what a potion of physick will worke and more or lesse will not serue whose promise is that hee wiâ not lay more vpon vs then heâ will giue vs strength to beare And last of all let such knoâ for their comfort heerein thaâ âhe Lord lookes after the maner âhen the measure of any duty or grace And 2. Cor. 8.12 Accepteth vs according to that which we haue not according to that which we haue not And hath promised that he will not Quench the smoking flax Mt. 12.20 nor âreake the brused reede And so âong as wee please not our selues ân these poore beginnings but ândeuour after more grace and âouet after the best giftes 1. Cor. 12.3 the âord doth except both of vs and âhem Thirdly and lastly as we must âabour to see Sinne and to get Godly sorrow for the same âo that wee may reape the âintage and comforte of all we must adde a leaving and forâaking of sinne To leaue and forsake sinne For he that hath âoue his penance once truly beâore God I meane hath had this hearty sorrow for his sinne it will abandon sinne in his Soule for when this Godly sorrow comes in sinne goes out A man that hath surfeited of such meate once will afterwards loath it This poynt is very cleare by the examples of all the godly of whome wee neuer reade they fell into the same sinnes againe after their repentance They made not a trade of sinne as of Dauid of whome it is saide That Dauid did that which was right in the sight of the Lord all the dayes of his life 1. Reg. 15.5 saue onely in the matter of Vriah And Zacheus no sooner called by Christ but leaft his former course And great reason for euery true penitent is partaker of Christs death and the power of the same which causeth him that hee is now become dead vnto sin Rom. 6.6 and withall hath the spirit of God dwelling in him whose proper worke is to purifie the heart and not to suffer any âilthinesse to remaine where it âoth lodge Act. 15.9 And thus wee haue seene the âarts of true repentance and wherein it doth consist Wee âre now to speake of the necessiâie of the same The necessitie of this duty âppeares by that speech of our âauiour The necessitie of Repentance Except ye repent ye shall ãâã perish Luk. 13.5 And the words are there âice repeated to shew the cerââintie of it And againe If ye wil âât returne but continue still in your âs I will visite you saith the Lord Ier. 5.3.9 ââd bee auenged on you Many are pathetical exhortations in the ââripture to this purpose to exârt men to repentance O Ierusalem wash thy heart from wickednesse that thou maist be saued Ier. 4.14 And Cast away from you all your transgressions whereby ye haue transgressed Ier. 18.31 and make you a new heart and a new Spirit And againe Let vs search and try our wayes Lam. 3.40 and turne vnto the Lord. This is that louing admonition Hag. 1.5.7 Christ giues vnto the Church of Ephâsus who had lost their first loue Reu. 2.5 she should Remember from whence shee Ephe. 4.23 was fallen and repent Theâ and infinit places more doe sufââciently declare the necessitie â Repentance Rom. 12.2 Seeing without we cannot be saued Yea all our Sacrifices and Seâuices that we offer vp vnto Goâ whether it be to heare the worâ to receiue this Sacrament â pray c. Without repentanâ are nothing worth Faith anâ Repentance makes all our seruice âo God to be accepted and that âhis may the more euidently apâeare consider what the Lorde âayth by his Prophet Esay When you come to appeare before me who hath required this at your âands to tread in my courts Esa 1.12.13.14.15 Bring âo moe oblations in vaine Incense ãâã abhomination vnto me I cannot âuffer your new Moones nor Sabâoths nor Solemn dayes nor Assemâlies And when ye stretch out your âands I will hide my eyes from you ând though you make many prayers will not heare These are feareful âhreatnings that the Lord deâounceth against the Iewes his âwne people But would wee ânow the cause of all the Lord âeclares the same in the very next âords following Because your âands are full of blood They came in their old sinnes without Repentance and thought that so long as they offered vp their sacrifices all was well God could not chuse but accept of them But the Lord
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 âhat offereth an oblation as if he ofâered swines flesh Now what is the âeason of this did not the Lord âequire these things at the peoâles hand did not his worship ând seruice consist in them I ânswer yes Yet for all that these âhings were abhomination vnto âhe Lord For in euery duetie âere is the Matter and the Manâer the Lord neuer regards the âatter of his seruice if men faile ãâã the Manner if they doe not âerforme the same in Faith Reâentance and Obedience And âherefore the Lord layes downe âe reason why their Sacrifices âere reiected viz. Because their âule delighted in their abhominatiâ They came vnto them in âeir 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 âeriously in this one poynt espeâially whether we find our harts âo be broken and wounded in vs âor sinne for the euils of our life âast desiring to walke more holiây for the time to come For this ãâã the end wherefore we come to âhis Supper of the Lord that we âight bee strengthened against âânne and bee knit vnto Christ ând so receiue the power of his âeath to kill sinne in vs and âight haue more power to âease God So that wee must try our Reâentance how wee find and feele âur hearts humbled for our maâifold sinnes and offences comâitted whether wee be grieued ãâã our soules for offending so âood and gracious a God wheââer we come to this Sacrament âith 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 âo prepare themselues and they must eate the Passeouer with vnâeauened bread and sower herbs Exo. 12. ây which Ceremony they were âaught to come in Repentance âith harts grieued for sinne and âo prepare themselues for so âreat a mystery And the Apostle âxhorteth vnto this duety when âe sayth Purge out the old leauen 1. Cor. 5.7 âat ye may be a new lump for Christ âur Passeouer is sacrificed for vs. And thus much for the third âart of our examination viz. Reâentance 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 âhou commest to the Alter Mat. 5.23.24 and âhere remembrest that thy brother âath ought against thee First bee âeconciled to thy brother and then âome and offer thy gift There must be first reconciliatioÌ to our brethren before the Lord will âccept of our Sacrifice or Serâice Nay more the Lord will âaue his owne seruice and worâhip to cease for a time till âhis 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 ââât 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 âesse straight an iniunction to Eate and to Drinke The Doctrine is Doct. 1 That it is not leaft to our âhoyce To receiue thâs Sacrament is not a thing indifferent whether we wil come to âhis Sacrament or not to receiue ât 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 clearây Reason 1 First the receiuing of this Saârament in a holy manner is a ârincipall part of Gods worship ând seruice which euery Christiân is bounde to perfourme Now âhe Lorde will bee serued accorâing to his will prescribed in his Worde It resteth not in man to ârescribe or appoynt but to reâaine 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 âhe Lord working grace in the hearts of his seruants hath ân his wisedome appoynted the âord Sacraments prayer c. to âe the meanes for the effecting of âhe same Reason 3 Thirdly this Sacrament is a âonfirmation of our couenant ând serues to bee a seale of the âame betweene God and vs Gen. 17.1 that âe will be our God Esay 43.25 and wee will âecome his people by the which âs by a most sure and certaine âledge giuen on Gods part Ier. 31.31 and âeceiued on ours Zach. 8.8 God of his âreat mercy doth as it were âând himself to vs by an euerlastâg decree to bee our God and âee againe binde our selues vnââ him to remaine his people ând 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 âilfully to refuse and contemne ãâã friendly an offer Oh beloued âhe Lord of heauen and earth he âath promised to giue vnto vs Christ and with him al things Rom. 8.32 Heaâen eternall life and the saluatiân of our Soules The very day ând time of the Administration âf this Sacrament of the Lords âupper what is it but the seaâng day wherein the Lord offers âo confirme his graunt vnto vs ând to stablish that his couenant âhat ingratitude then shall wee âe guiltie off if wee neglect so âreat saluation And surely this Sinne of wilâll refusing or abstaining from âe Lords Table is not all one âut it hath many other sinnes atânding vpon it and accompaâying 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 vâtill 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 conâempt in any doth manifestly âeclare the great vnthankefullâesse of such vnto God Vnthankefullnesse in a great measure Who â great measure and deepe comâassion towards our poore soules âoth afforde vs such props and âayes to support our weake âith as this Sacrament is For âch is our weakenesse while we âe here euen when wee haue âained vnto the greatest meaâre of grace and assurance of âr Saluation that wee stand in âede dayly of the word and Saâââments as to beget so to conâme and strengthen vs in the âce receiued And therefore ãâã neglect the same when the ârd doth offer it vnto vs doth âânifestly declare great ingratiâe against God Fourthly such bee guiltie of ãâã 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
Christ pronounceth such to be blessed that doe âut hunger and thirst after righâeousnesse and hath said Mat. 12.20 that he âil not breake the bruised reede nor âuench the smoaking flaxe Fourthly that the Lord doth âore regard the truth of grace ytâaboureth after perfection then âhe 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 fourthâeenth 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 âype of this Sacrament I answer we now compare the âhaddowe and the substance together in that particuler whereââ they are not to bee comâared For touching this Sacrament of the Lords Supper it is âis will that it should bee admiâistred and receiued often for so âith our Sauiour So oft as ye shall âte of this bread c And as for âis Annuall communicating is âow hatcht in time of popery in âe infancy of the Church and ây no meanes to bee immitated âf 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 âaid of Naamans Seruant to his Maister Master if the prophet had âid thee do some great thing 2. Reg. 5.12 oughtest âou not to haue done it how much âore when he saith wash be clean âf Christ should haue imposed âppon vs greater things then âhese ought we not to doe them âow much more when he saith âake and eate How wil we drinke cup of Martyrdome for Christ âat will not drink the cup of âluation with Christ Vse 3 And last of all this may serue âr matter of singular consolatioÌâto the godly that make conâience of this duty For consolation that hunger âd thirst after this spirituall ânquet more then their apâointed 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 Sanctuâry And thus much for the first âenerall circumstance of the Text the duty Eate Drinke wee âome now to the qualification âf the person ââ And so let him Eate c. 2. Cir. The qualification of the person that must communicate The qualification of the âerson is imployed in this word ãâã Which hath reference to the âârmer part of the verse examiââtion it selfe The doctrine is âeare Doct. 2 That after a man hath examiââd himselfe as before It is not sufficient to come but to come prepared and finds ââmselfe in some measure fitted ãâã Knowledg faith Repentance âd Loue then he may come yea âs he alone that hath warrant â come and none other and is âe required to participate of âs 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 ãâã foote and to be cast into vtter darânesse Iudas receiued this Sacrâment as well as Peter from ãâã blessed hand of Christ yet bâcause he was not prepared thâ vnto it proued his bane ãâã gaue Sathan the more aduanâage euen for the abuse of so hoây an ordinance to enter into Iudas Mat 25. The foolish Virgins seemed âo exspect the Brid-gromes comming but in asmuch as their Oyle was spent and their Lampes gone âut they were taken vnprepaâed and so for euer shut out of âhe Marriage chamber and the Bride-gromes presence These ând the like examples whereof âhe Scriptures are full they all âerue as a cloud of witnesses to âonfirme vnto vs the vndoubted âruth of this doctrine that it is âot sufficient that a man come vnto âhis Sacrament of Christs Supâer and so ioyne with the rest of Gods people in receiuing of the ââme but he must So come that is ââted and prepared by a godly âxamination as before The reasons follow Reason 1 First it is Gods commaundement as to come so to come worthyly and prepâred 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
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 vnâo it and this was our case before our calling in the time of our vnâegeneracy howsoeuer it hath faâed 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 vnderstaÌdings enlightened by the which they come âo see what God requireth and how farr short they come of that obedience the Lord requires at âheir hands and this is indeede ãâã first step to true repentance and âound conuersion to attaine to âhe sight of our owne wandring ând is one of the smallest degrees âf grace that can be in any And âecause that wicked men and hyâocrites may attaine vnto this âhat shall neuer bee saued vnto âhis more must be added And in the second place 2 To be humbled for sin this âan must bee humbled for his âants and not please himselfe in ââem And this is it as I take it ytââts the difference betweene the âodly 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 onây griefe of his heart that he cannot master his corruptions as he âhould and as he would Fourthly 4 To resolue for the time to come of new obedience he resolues heereafâer to come more prepared as to âee and acknowledge his want of due preparation with griefe of heart for the same So there is a âesolute 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 ând hence is it that many men âauing performed the outward worke of some commendable duty and fayling in the circumâtance of the manner of performing of it haue mard all The people of the Iewes perâormed many thinges in themâelues
commendable Esa 1.14.15 yet haueâng their faylings in some pertiâulars the Lord did abhor both âhem and their seruices hence âs it that Dauid giuing direction ânto Salomon his son touching Gods worship Doth prescribe âs the matter so the circumstances âhat belong vnto it how and âfter what manner hee shoulde âerue the Lord. And thou Salomon ây sonne 1. Cro. 28.9 knowe thou the God of thy âather and serue him with a perfect âeart 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 âandling of the word of God when men shall leaue the founâaine the pure word of life and âtuffe their Sermons with philoâophy 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 âs much beholden vnto them âhey haue done inough yea asmuch as any or as the Lord doth require And so if once or twice ât the most in the whole yeare âhey partake of this Sacrament what would we more although poore Soules in the meane âime 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 âs wee rest contented with the outward matter of Gods seruice ând looke not after the right âanner of our performing of âhe same but of this before And thus much for the Quaââfication of the person that âust communicate Wee come âow to the third and last cirââmstance what hee must Eate ââd Drinke Of this Bread of this âup And so let him eate of this Bread âd drinke of this Cup. the handling of âis 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 ât there is a two-fold Eating ânally 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 benefââ 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 iâwardly to feede vppon the bodâ and bloud of Christ And ãâã much importeth those words ãâã 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 âe the Sonnes of God euen to them that beleeue on his name So then âo 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 âhem that beleeue in him that âe doth to them that eate his boây and drinke his bloud to teach âs that by eating and drinking âe meaneth nothing but beleeâng And to this end to conâme vs heerein compare these âcriptures together He that eaâth 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
in their sinnes for so would they multiplie their iniquities against him but doth correct them betimes and labours to preuent more heauy iudgements which by their sinning they woulde otherwise draw vpon themselues Vse 1 This serues then in the first place to reproue the common course of many men in the world that iudge of Gods fauour or displeasure by outwarde prosperitie or aduersitie Whereas Salomon saith All things happen alike to all Eccle. 9.10 meaning all outwarde âhings such as is prosperity and âduersity yet many will take vpân them to iudg censure men âo bee out of the fauour of God âecause of some outward afflictiân that lies heauy vpon them But âhus might these beleeuing Corinthians bin condemned as wicked who notwithstanding their temporall chastisements were not condemned with the world Who euer had such a load of afflictions as Christ himselfe had layd vpon him Why should we conclude then that such are out of Gods fauour No no. Iudgement begins at Gods house And if the Lord doe not correct men in this life Note it is a sign that the Lord reserues such a one to the condemnation of the rest of the worlde and such indeede haue iust cause to suspect themselues that they are Bastards and not Sonnes for the Lord doeth chastise them whom he loueth and no heauier iudgement can there be vpon any then to thriue in sinne and grow vp in iniquitie yet to be free from correction Vse 2 Secondly the consideration of this one thing may bee a stay and a prop vnto vs in time of temptation and sore affliction When the waters seeme to haue gone ouer our soules as Dauid complaineth And the Lord shall seeme to vexe vs with all his stormes as Iob confesseth Euen this that âhis is the portion of all the âaints It hath euer been the conâition of the Church God many âimes feedeth them with the bread âf teares Psal 80.5 and giueth plentie of teares âo drinke Rom. 8.38 Yet there shall be noâhing able to seperate vs from God nor diuide vs from his preâence Let vs then confesse the âand of God in all our troubles ând withall confesse our sinnes ãâã the procuring cause of al Gods âdgements Lam. 3.40 and amongst the âst of our sinnes acknowledge that our want of preparation to this Sacrament hath prouoked the Lord to punish vs. Little doe men thinke that this negligence of theirs in comming vnto this holy ordinaunce and wante of Preparation there-vnto hath beene the cause of their sickenesse troubles afflictions c. but what sayth the Apostle For this cause some are sicke c. The Lord doth surely chastise for thiâ sin of vnworthy receiuing this sacrament Again inasmuch as the Lord iâ thus stirred vp to wrath againsâ his owne children for this sin oâ vnpreparednes to chastise them so seuerely with sicknesse weaknesse yea and with death it selfe albeit they bee not condemneâ for euer We learne by the greatnes oâ the punishment to conceiue of the greatnesse of sinne And here hence we may learne That is is Doct. 3 no small sinne to come vnworthily vnto the Lords Table It is a great sinne to receiue vnworthily but it is a very great grieuous sin such a sin as highly prouokes the Maiesty of God to anger and drawes Gods iudgements vpon his owne Children that howsoeuer he wil not for euer condemn them yet hee will punish them and correct them for comming vnworthily and eating and drinking these holy mysteries not with that reuerence as they ought to doe These Corinthians were the Church of God embraced the Gospell beleeued in Christ yet because they came vnworthiây to the Lordes Table not so fitted and prepared with that reuerence as they ought to haue done Paul tels them that for this very cause and for this very sin of vnworthy receiuing of this Sacrament the Lord sent those iudgements amongst them Reason The Reason of this poynt is cleare It must needes bee an heauie sinne that procures such a heauie punishment and the greatnesse of the sinne may bee iudged by the greatnesse of the punishment Because the Lorde is euer iust in the distribution of his iudgements Hee doeth not lay heauie iudgements vppon light transgressions nor light punishment where Sinne is grieuous Obiect But some will say this seemes hard that for some neglect and negligent ouersight in comming to the Lords Table the Lord shoulde punish so seuerely and sharpely Answ I answer as our Sauiour himselfe speaketh of his Ministers He that receiueth you receiueth me Luk. 10.16 and hee that refuseth you refuseth mee He that offers any wrong to any Messenger Legate or Embasador of a Prince offers wronge vnto the King that sent him or he that abuseth the kings picture or coyne by clipping it or treading it in the mire it is âeason against the King himselfe Euen so howsoeuer Christ âe in heauen and the bread bee not transubstantiated into the âody the wine into the bloud âf Christ as the papists teach âet because these eliments are ây Gods ordinance set a part orâained and sanctified by the âord and prayers to bee signes and seales of the body bloud of Iesus Christ the abuse of them therefore redounds vnto Christ himselfe Vse 1 This condemnes the practise of most men and women that seldom or neuer regard how they come to the Lords Table though they come in ignorance blindenesse and all manner of prophanesse and wickednesse in their old sinnes and abominations and because that iudgement is deferred thinke either that they haue not sinned oâ that they shall not bee punished Oh how doe such deceiue themselues they may bee sure that thâ Lord will not so lightly passâ this sinne ouer but at the least will bring vpon the transgressor some temporal chastisement anâ correction to humble them anâ to bring them to see and acknowledge this sinne of theirs and so to Repentance for the same if not the Lord will be sure to punish the same eternally Vse 2 Secondly if they cannot escape Gods iudgments that eate and drinke vnworthily euen the very seruants of God themselues who come in some weakenesse and infirmitie without that due examination and godly preparation they ought to make therevnto oh then how shall such escape Gods wrath vengeance that contemne this Sacrament make light account of it and will not come at all vnto it that thinke it is at their owne choyce âo come or not to come to receiue or not to receiue Heb. 2.4 If euery âin and transgression receiue a recompence of reward How shall such escape as neglect so greate saluation Exo. 4.24 When Moses did but omit the Sacrament of circumcition either of some negligence or carelesnesse or else as it is thought for feare of his wife and Father in law it was like to haue cost him his life the Lord made as though hee would haue slaine him What punishment then doe such
vnworthily Eateing and drinking iudgement vnto themselues Let vs doe as the Disciples did say good Lord is it âl 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 euerâastingly perish in the end It beâoues me to look vnto it that I goe beyond such in the performance of this duty least I âeape their reward one day oh his godly feare and care ought âo be in all the children of God âhen they come to be exercised âbout this duty that so they may âot 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 ân slaying his innocent brother âut in offering his sacrifice This â cleare by the inditement which Christ brings against the old âorld They Eate and Drank Mat. 24.38 Marâed and were giuen in Marriage âll which were things lawfull in âemselues yet became sinnes ânto them that liued in that âme and tended to hasten their âestruction 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 planâed 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 coâetuous desires They builded âot for necessitie sake but to âhewe their pride vanitie And thus it fares with wicked men in âhis sacrament They cannot but âbuse it to their own perdition And the Bread and Wine which âhey receiue shal be so farre from being vnto them the body and blood of Christ vnto their saluaâion As it shall rather be as the âop vnto Iudas a meanes in and ây the which sathan shal enter into âuch vnto their condemnation The reasons are cleare First because wicked men are âgnorant 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 ââe 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 âurne in the end vnto their vtâer ruine and destruction Vse 1 This serues in the first place âo discouer vnto vs the miserable state of wicked and vngodly âen whose sinnes increase dayây not onely by their open and âorrible crimes that breake out ãâã 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 likâwise Let such consider this thinâ well betimes before they be pâ into the reall possession of thâ iudgement which waytes and aâtends 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 ânto a bodily poyson woulde it not make vs to feare and tremble âow we receiue them were wee âo 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
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
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 grâwe 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