with Ioseph â—nd kept him from sinne euen â—â—e consideration of Gods goodâ—esse formerly extended towards â—im How can I doe this great â—ickednesse and â—inâ—e against God Gen. 39. Secondly to call to mind and â—horowly to weigh the ill effects â—hat follow vpon sinne I meane â—ot onely the shame before men â—unishment heere losse of goods â—c but principally the wound of â—oule and conscience deaâ—ing â—nd dulling our hearts and afâ—â—ctions when wee are to perâ—rme good duties and making â—s 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 â—ast lie heauie vpon the Soule â—nd conscience of that man that â—ommitted them when hee â—hould come to a true sight of â—hem But heere the weake Christiâ—n is bewayling his want that he â—annot bring his heart to any â—easonable passe to be sorrowful â—or sinne but howsoeuer that â—â—ine he would and withall his â—eart hee desires that his heart â—ould dissolue into teares yet he â—ndes that his heart is fat and â—ill not stoope and this makes â—im grieue because hee cannot â—ieue yea and mourne because â—e 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— â—he Lord lookes after the maner â—hen 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 â—reake the brused reede And so â—ong as wee please not our selues â—n these poore beginnings but â—ndeuour after more grace and â—ouet after the best giftes 1. Cor. 12.3 the â—ord doth except both of vs and â—hem Thirdly and lastly as we must â—abour to see Sinne and to get Godly sorrow for the same â—o that wee may reape the â—intage and comforte of all we must adde a leaving and forâ—aking of sinne To leaue and forsake sinne For he that hath â—oue his penance once truly beâ—ore 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 â—ilthinesse to remaine where it â—oth lodge Act. 15.9 And thus wee haue seene the â—arts of true repentance and wherein it doth consist Wee â—re now to speake of the necessiâ—ie of the same The necessitie of this duty â—ppeares by that speech of our â—auiour The necessitie of Repentance Except ye repent ye shall 〈◊〉 perish Luk. 13.5 And the words are there â—ice repeated to shew the cerâ—â—intie of it And againe If ye wil â—â—t returne but continue still in your â—s I will visite you saith the Lord Ier. 5.3.9 â—â—d bee auenged on you Many are pathetical exhortations in the â—â—ripture to this purpose to exâ—rt 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 Ephâ—sus 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 sufâ—â—ciently declare the necessitie â— Repentance Rom. 12.2 Seeing without we cannot be saued Yea all our Sacrifices and Seâ—uices 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 â—o God to be accepted and that â—his may the more euidently apâ—eare consider what the Lorde â—ayth by his Prophet Esay When you come to appeare before me who hath required this at your â—ands to tread in my courts Esa 1.12.13.14.15 Bring â—o moe oblations in vaine Incense 〈◊〉 abhomination vnto me I cannot â—uffer your new Moones nor Sabâ—oths nor Solemn dayes nor Assemâ—lies And when ye stretch out your â—ands I will hide my eyes from you â—nd though you make many prayers will not heare These are feareful â—hreatnings that the Lord deâ—ounceth against the Iewes his â—wne people But would wee â—now the cause of all the Lord â—eclares the same in the very next â—ords following Because your â—ands 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
examin his own wayes and vpon his examination finds his estate to be miserable and cursed 〈◊〉 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 desâ—â— to come prepared vnto thâ— Lords Table and to reape anâ— benefit and comfort vnto oâ—â— Soules by the vse of this so holy â—n 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 â—nd that our sinnes are infinite of all sorts sins of omission and sinnes of commission sinnes of â—nfirmitie and presumptuous sinnes in the time of our ignoâ—ance 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 â—nd wee our selues come to that height of impiety to be past feeâ—ing 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 â—hich wil be vnespied vnlesse a â—rict search be vsed And thereâ—ore the Prophet exhorting vnto his duty saith Gather your selues Hag 2.1 â—â—at is gather your wittes togeâ—er and fix them vpon the conâ—â—deration of your estate And this is to be obserued as â—â—e only way to true repentance 1 To see sin 〈◊〉 get a sight of sinne for he that â—es his sinnes thorowly will beâ—aile them hartily Dauid consiâ—ered his wayes and what folâ—â—wed vpon the sight of his error â—â—d wandring Psa 119.59 I turned my selfe inâ— the wayes of thy testimonies It is 〈◊〉 possible that a straying trauelâ—r should euer returne into the â—â—ght way that doth not vnderstand â—â—s error When God will bring â—ome a poor wandring sinner inâ— the way of life he giueth him eâ—â—r 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 aâ—â— 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 â—n their euil waies and abandonâ—ng the very thoughts that shold make their estates questionable Oh this is the case of many thouâ—ands in the world which doeth manifestly declare how far they â—re from the practise of true Reâ—entance This is a matter I confesse â—hat woulde aske heere a large â—iscourse if I should speake of all â—he parts of Repentance I desire â—ut briefely to obserue some â—ew passages of the same As there must bee in the first â—lace a sight of sinne as we haue â—eard 2. To be humbled for sin so in true repentance â—here must be a sorrow of heart â—or the same sinnes Neither will â—uery sorrow for sinne serue the â—urne or hath Repentance acâ—ompanying 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 eaâ—e 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 â—â—d deliuering him out of the â—nds of Saul adding moreouer 〈◊〉 that had bin too little hee would â—aue giuen thee more That was it ytâ—rought remorse and sorrow in â—â—e heart of Dauid And this was 〈◊〉 that preuailed so
benefit that comes by due receiuing This Sacrament wil be a speciall prop to stay our weake faith euen as a weake and impotent man leaneth vpon his staffe and is supported and stayed vp by the same It is a prop to the weak euen so a weake faith is vnderpropped and releeued by the reuerent vse of this Sacrament Because Christ Iesus is now offered more effectually and perticulerly to his hart soule Gal. 3.1 now is Christ crucyfied a fresh and more liuely represented and set forth before his eyes yea as the Church cryeth out Cant. 2.5 Oh stay mee with the flagons of wine and comfort me with apples It is that which ministreth singuler comfort to a poore distressed soule Secondly this sacrament doth in regard of God seale vnto vs Christ and his righteousnesse It seales vp vnto vs Christ and his righteousnesse Ioh. 6.35 yea it doth assure the true beleeuer of the sweete promises of life and of mercy that Christ with all the merits of his death obedience belongs vnto vs in perticular that euen as verily as we eate the bread and drinke the wine which turne to the nourishment of our bodies to comfort and refresh the same So are our soules by faith much more nourished and refreshed by the merits obediâ—nce of Iesus Christ Ioh. 6.35 which is the â—pirituall foode of our soules Thirdly this Sacrament serâ—eth to quicken a man and to â—ut spirituall life into his soule It quickens to all good duties â—o all good duties of thankefullnesse and obedience to God and man For when a man comes â—nce to consider Gods infinit mercy in giuing his Sonne to â—eath and Christs wonderfull â—oue in suffering of death It will make a heart if there be any loue â—f God at all shed into it fearefull â—o offend God who hath bene â—o good and gracious a father â—nto him seeking him vp Luke 15.4 when â—e was lost and gone astray and â—uickning him that was Dead in Trespasses and Sinnes Ephe. 2.1 And laye â—â— darkenesse and in the shadow of death And so likewise will it make a man most carefull and willing to please God to be louing and merciful vnto men because now in this sacramenâ— we come to renew our couenanâ— with God to seale to it afresh that so euer after wee might beâ— the more careful to keepe it thesâ— and many more are the sweetâ— benefits that we shall receiue bâ— comming prepared to this holy ordinance 5 The hurt and danger which otherwise wil insue doth shew the necessity of the same The fift and last reason to perswade vs to this duty of preparation may bee taken from thâ— great hurt and danger which foâ— want thereof will follow Foâ— besides the losse of the benefit there is a fearefull iudgement threatned to the vnworthy receiuer namely such a one becomes guilty of the body blood of Christ It is not the losse of a mans labour that is all but the fearefull punishment which wil fall vpon such should terrifie all such eate and drinke their owne iudgement such doe no better then mock God to his face because they will seeme to make a couenant with God that God shall be their God and that they will be his people but when they should seale this couenant as euery Christian doth in this Sacrament that coms prepared therevnto they will not bee brought to that This is nothing else but to dally with God for a man to prouoke his maker Let not such be deceiued God will not bee mocked if wee doe not sanctifie our selues and sanctifie the Lord in our hearts in a holy and godly preparation when we come to this his ordinaÌ„ce that so we may reape some benefit and comfort by it to our owne saluation let vs assure our selues the Lord will bee sanctified of vs and wee shall serue his iustice for abusing so holy and excellent an ordinance to our owne condemnation In all which respects let vs learne to make more conscience of this duty to prepare our harts and to examine our selues before wee come that so wee may be fit ghests and meete partakers of this holy banquet Wee will now make some further vse of this Doctrine to our selues The vse of the Doctrine First then seeing that examination and preparation is so necessary a thing as that without it none may dare to come to the Lords Table This may serue to Vse 1 admonish the Ministers of the word Teacheth Ministers their duty to prepare men for the Lords Table in a necessary duty that belongs vnto their places namely that they labour to helpe the poore people of God in furthering them instructing them and that in priuate as publike and in vsing all other holy helpes and meanes as preaching Note priuate conference catichising c. that so they may fit them for the Lords Table and bring them to some competent measure of knowledge fit for this holy duty This was the charge the Lord giues to the Leuites 2. Cor. 35.6 that they should sanctifie themselues and prepare the people The Lord lays this duty vpon them they are called to that place that they might instruct the simple Their lips must preserue knowledge and the people must heare the lawe at their mouth Mal. 2.7 They must bee wary and carefull that they admit none of those whome the Lord doth not admit such as cannot examine themselues whether they bee old or yong rich or poore Mat. 7.6 for if they do what were it but to giue holy thinges to Dogs and pearles to Swine Which wee are straightly commaunded of our Sauiour not to doe Vse 2 Secondly seeing no man must presume to come to this Sacrament of the Lords Supper without a serious examination and preparation of himselfe Shewes what manner of persons may not be admitted there-vnto This serues to shewe what manner of persons may not bee admitted there-vnto namely such as for want of skil and knowledgâ— in the worde cannot examine themselues and prepare themselues in som good measure that so they may be meete partakers of this holy mystery Children And such are Children who in regard of the tendernes of their yeares cannot examin and prepare themselues they know not what it is to eate Christ spiritually and the like may be sayde of Mad men Mad men Ideots Ideots c. yea and such who thogh they be of ripe yeares and haue the vse of reason and doe vnderstand the doctrine of mans redemption yet if their liues declare that they are vain and prophane such as are contemners of God and godlinesse Note such as are prophaners of the Lords Saboth drunkards swearers vncleane persons or such in whom appeares not the worke of mortification and sanctification such cannot be interessed into this Sacrament None must dare to partake of this holy ordinance of God but onely such as for knowledge can and for conscience
doe Examine and prepare themselues therevnto Vse 3 Thirdly and lastly seeing it is Gods commaundement Is for triall of our estates that none come to this Sacrament but onely such as can and do examine and prepare themselues there-vnto Let this serue then to admonish vs all in the feare of God to enter into our selues to try our owne hearts and Soules Whether we be in the faith 2. Cor. 13.5 or not how wee are fitted and prepared to come to so holy a banqvet let vs descend into our owne hearts aske thy heart this question whether it be purged of sinne of ignorance malice vncleannesse c And let this examination bee done in a serious maner Ier. 17.9 For the heart of man is deceiptfull aboue all things Call to mind thy life that is past examine it by Gods law and by his word whether it hath becommed the gospel of Christ whether it bee truely humbled wounded and bruised for sinne since by thy sins thou hast grieued the good spirit of God and whether thou hungerest and thirstest after Christ and his righteousnesse desirest to be eased of that burden of sinne and corruption that hangeth on so fast and that presseth downe Heb. 12.1 And if vpon examination thou findest this to be thy case be not any whit discouraged for thy wants or too much cast downe for thy sinnes I will say vnto thee as sometime the Disciples sayde vnto blinde Bartimeus Luk. 19. Mat. 11.28 Behold Christ calleth thee For so sayth Christ Come vnto me all ye that trauaile and are heauy laden and I will refresh you Heere is the Physitian that is able to heale thee and heere is a medicine for thy sicke heart this Sacrament wil minister comfort vnto thy sorrowfull soule But if on the contrary part vpon this examination thou findest thy heart to be fraught with sin with blindnesse ignorance contempt of God and godlinesse pride drunkennesse malice c. oh deceiue not thy owne soule any longer but know that thou canst not receiue this Sacrament to thy good and to thy comfort but with great hazzard to prouoke the Lord to wrath to punish thee with both temporall and eternall iudgements with vtter confusion and eternall condemnation And thus much for the necessitie of this preparation wee are now to speake of the subiect of this preparation and that is a Mans selfe Let a man therefore examin himselfe The Apostle here giues a speciall command The subiect of Examination that euery one should narrowly try and examin Himselfe that is that euery man enter into his owne heart and conscience and examine himselfe how it fareth betwixt God and his soule whether or no hee find his conscience to be at peace with God q. d. marke and behold in what estate you stand what is the condition of your owne consciences whether they excuse or accuse for if our owne hearts condemn vs God is greater then our hearts and will much more condemne vs. Doct. Euery man must bee most diligent to know his owne estate Now in that our Apostle biddeth vs not to try one another or our neighbours to try vs but euery man to try Himselfe we are taught this poynt of holy instruction That our principall and speciall care and diligence must bee in knowing our selues and labouring to discern of our own estates how it fareth betwixte God and our soules Lam. 3.40 He bids not our neighbour to try vs or we to try our neighbor but euery man to try himselfe Examine your own hearts vpon your bed Psal 4.4 sayth Dauid This is that holy direction that Paul giues vnto the godly Corinths 2. Cor. 13.15 Proue your selues whether ye be in the faith know ye not that Christ Iesus is in you except ye be reprobates And to this agreeth that exhortation of the same Apostle to the Galathians Let euery man â—roue his own work Gal. 6.4 that he may haue â—oy in himselfe And this duety beâ—ongs vnto all from the highest vnto the lowest be a man neuer â—o holy wise learned mighty c â—et before he must dare to come â—o this Sacrament this is the duâ—y that is to be performed by him â—e must Examine himselfe And â—reat reason Reason 1 For first none can be so cerâ—â—ine of the estate of a mans hart â—nd conscience Euery man is best acquainted with his owne estate as a mans owne â—elfe It is true the Apostle here â—oeth not exclude others from â—e tryall of vs It is lawfull for the Pastor to try vs and we must be ready to giue an account of our faith Ministers not exempted from taking tryall of vs. 1. Pet. 3.15 and that hope that is in vs whensoeuer we shall be required But other men can neuer so search our harts as we our selues may No man knoweth so much by me as I know by my selfe No man can be so certaine of the estate of the heart and condition of the conscience of an otheâ— man as he himselfe may Thou mayest obtaine a good report amongst men Note well thy Minister may approoue of thee thinke thee a meet Communicant loue thee and delight in thy fellowship and society yet mayest thou beâ— a secret hypocrite and perish foâ— all thy glorious profession in the end When mens outward behauiour seemes to bee sober and godly we are bound in conscience to iudge charitably of such and to thinke well of them but this is not all it stands euery Christian soule in hand to approue himself to God as to men for it is hee that searcheth the heart and tryeth the reines Psal 7.9 1. Chro. 28.9 Hee seeth where man cannot discern and before him al things are naked In which respect wee conclude that there is none so meete to try the spirit of man to search the heart and to proue the conscience of man as is man himselfe Reason 2 Another Reason to shewe the necessity of this dutie Euery man shall answer for his own sinnes Eze. 18. may bee this Because euery man must answere for his owne sinne and The Soule that sinneth shall die the death And heere vnto agreeth that of the Apostle 2. Cor. 5 10 We must all appeare before the iudgement seate of Christ Rom. 14. that every man may receiue the things which are done in his body according to that he hath done whether it be good or euill A man stands and falls to his owne Conscience It all the worlde should condemne mee and account me wicked if I haue peace in my Soule and my owne Conscience doth acquite me I may haue peace The world can iudg but by the outward appearance it is the Lord that knoweth the heart 1. Sam. 1.13 Eli was deceiued in Hannah who in the bitternesse of her soule mourned before the Lord and he iudged her no better then drunke euen so if all the worlde should iustifie me if my own conscience did not
guiltie of how we stand affected towards them whether wee haue laboured to subdue them or haue let loose â—he raine vnto them commitâ—ing sin with greedinesse as it were with deliberation plodâ—ing and deuising how wee night accomplish wickednesse â—nd whether we haue still a purâ—ose to continue in our former â—uill wayes Such a diligent Examination â—oth the Apostle call for else â—here 2. Cor. 13.5 when hee saith Proue your â—elues whether ye be in the faith exâ—mine your selues Psal 4.4 And that of â—auid Lam. 3.40 Examine your selues vpon â—ur bed But especialy that of the Prophet Ieremy Let vs search and try our wayes c. The word signifieth such a searching as if a man were to search for gold or siluer in a mine in the earth where there is much earth but little oare Thereby giuing vs to vnderstand that sinne creepes into corners and lieth close so that if a man would find it out he must search that narrowly oâ— else he may misse of it This made Dauid to cry out Psal 19.12 who can vnderstand his faults Oh clense me froâ— my secret sinnes Eccle. 7.31 And Salomoâ— saith that God made man righteous but they haue found ouâ— many inuentions In all which respects we see that it must not be â— triuiall or ordinary examinatioâ— that wil serue turne but the moâ— diligent scrutiny and searcâ— that may be And that First 1 Reasons moouing to performe the duty because mans heart is a â—ine of deceipt and is as a sea of â—ubtilty and therefore vnlesse a â—an dig deepe and diue lowe â—t will not be sounded The heart â— deceiptfull aboue measure Ier. 17.9 who â—an find it out many mens hearts â—re like vnto a quagmire rotten within and yet seeming solide without like vnto Iezabel paintâ—ng the outside and making the â—oule to seeme comely As let a â—an demand any question of his â—eart how deceitfull shall the â—nswer bee if he bring the same â—o tryall as in particuler if a man â—ske his heart whether hee may â—ot safely goe to the Sacrament â—t will say with Elizeus 2. Reg. 5.29 goe in â—eace whereas indeede there is no â—eace to the wicked Esay 57. vlt And as the Aâ—ostle sheweth in the verse folâ—owing v. 29. He that eateth and drinketh vnworthyly eateth and drinketh Iudgement to himselfe Yet alâ— who is there in a whole congregation of so lewd and loose a life that thinkes not himselfe fit for the Sacrament and all this comâ— to passe through the deceitfullnesse of the heart Besides how many are deceiued in their estates when theâ— compare themselues with others and when they see thaâ— they breake not out into the samâ— excesse of ryot with other meâ— though God knowes they aâ— but kept by a restraining grace and are besides fraught with alâ— manner of hypocrycie they caâ— thinke that all is well Luk. 18.11 yea anâ— glory in that estate too with Goâ— I thanke thee that I am not as otheâ— men When they are but meerâ— Pharises paynted Sepulcherâ— and within are full of all manner of corruption Secondly we had neede very seriously to performe this duety because of the straight commandement of almighty God to that purpose Keepe thy heart with all diligence Pro. 4.23 Now this can neuer be done vnlesse we view them thorowly and search into them with exceeding care The Gouernour of a Castle can neuer defend it from the enemy vnlesse he haue â—n eye to euery passage that the enemy may make his entry And â—ure it is that wee shall neuer deâ—end the Castles of our soules â—nles we haue a speciall care vnâ—o the in-roads of our senses and â—he out-roads of our affections â—y the which as so many doores â—nd Casements sin and Sathan â—oth wind himselfe into vs. And again this is not the least motiue to stir vs vp vnto this duty because of the danger for the curse of God is lyable vnto euery one that doth the work of the Lord negligently Ier. 48.10 There is in no one part of Gods worship and seruice that requires more circumspection care and conscience to the right performance of it then this of the due receiuing of this Sacrament of the Lords Supper And therfore as that great Gommaundement of Almighty God of sanctifying his Saboth hath a speciall memento prefixed before it because by the careful keeping of it we shall obserue the rest the better So of all other the ordinances of God giuen vnto his Church this being the neareâ— and dearest pledge of his loue he doth in a speciall manner require that men should come prepared therevnto Lastly consider what the Apostle sayth in the verses following v. 31. That if we would iudge our selues we should not be iudged and by our negligent and carelesse neglect of this duetie wee expose our selues vnto the most strict and dreadfull examination of the Almighty Now were it not better that we should iudge our selues then that God should iudge vs which the Lord will neuer doe if we will truely iudge our selues Thus did the Prodigall Sonne iudge himselfe when hee confessed he was not worthy to be called a Sonne Luk. 15.19 and in so doing found mercy at Gods hands But when men come short of their duety herein the Lord fals to his examination and men that cannot indure to set sinne before their eyes for their conuersion the Lord at the last will set them before his to their confusion Now hauing considered the reasons to mooue vs to this narrow search and tryall of our selues we now come to speak of the duty it selfe which consists of foure particulars without which wee can neuer celebrate the Lords Supper to the glory of God the comfortable discharge of our owne dueties and with peace vnto our soules The first is Knowledge the second Faith the third Repentance the fourth Loue. If we find not these things in vs in some measure wee cannot be meete partakers of these holy misteries Heere then is our duty Examination And the things that are to be enquired after are first whether wee haue in vs the sanctified knowledg of God and of Christ Secondly whether we haue faith in him Thirdly whether wee haue repentance for our sinnes and last of al loue and charity to our brethren If these things bee in vs though but in a weak measure we may come to this Supper of the Lord heere to haue them strengthened and confirmed the Lord doth invite such poore soules to come vnto him and hath promised to refresh them Mat 11.28 Mar. 12.26 and not to breake the bruised Reede nor quench the smoaking Flaxe But if on the contrary part we find vpon Examination that our hearts are ignorant of God and of Christ and of our redemption through him that we want faith in his promises that our heartes are not broken and wounded within vs for our sins that we are not in charity with men that
haue wronged and iniured vs Then our estate is most wofull and miserable thou mayest eate panis Domini but not panem Dominum as one sayth Thou mayest get part of the bread of the Lord but not that Bread the Lord. Thou mayest get it into thy mouth but not into thy heart And which shall be so farre from turning to thy good and comfort as that it shall rather adde vnto thy sinnes and bring vpon thy owne head the greater damnation 1. Knowledge The first Interrogatory in this our examination is whether we haue that true and sauing knowledge of God and of Christ without which there can be no true faith and so consequently no saluation It is knowledge that is the ground of all grace and obedience vnto which eternall life is promised or which is the means to bring vs to eternall life as our Sauiour witnesseth saying This is life eternall to know thee to be the true God and whom thou hast sent Iesus Christ What things are absolute necessary to be knowne to saluation We must be carefull at the least to attaine to the principles of Religion as they are layd downe in the word That is to know that there is but onely one God Creator of heauen earth distinguished into three persons Father Sonne and holy Ghost We must know that as God created man after his owne Image at the first Gen. 1.26 Gen 2.17 Esay 53.5 in holines and righteousnesse so by his wilfull rebellion and transgression hee plunged himselfe into all misery and made himselfe guilty of eternall death And that there was no creature in heauen or earth that could reconcile God and man but onely Christ Iesus and that he must take our nature vpon him satisfie Gods iustice for our sinnes by bearing the punishment and fulfilling of the law Christ partaked onely by faith We must knowe againe that there is no way to partake of Christ but onely by Faith By Faith wee apply vnto our selues all the merites of his death and passion It is the Hand of the Soule by the which vvee come to lay hold on Christ to our own saluation And as wee must bee furnished in some good measure with the knowledg of the word in generall What is to be knowne touching this Sacrament touching God and man so in particuler conserning this doctrine of the Sacrament of the Lords Supper wee must bee inâ—t â—cted in the true vse of it Who did institute and appoynt it namely the Lord Iesus whereâ—ore For to bee the spirituall â—oode and comfort of our Soules that it might be a special meanes to support and strengthen our faith and to keepe in our minds a perfect memory of the death and passion of Christ and â—n what a holy and reuerent man â—er wee ought to come vnto it The knowledge af these things â—s absolute necessary to saluation and without the which wee cannot beleeue pray a right worship God sincerely heare the word profitably or receiue the Sacrament worthyly Nay which is more The danger of ignorance such Ignorance is the fore-runner of destructioÌ„ an euident signe that the Lord hath passed by such a Soule and hath reserued it as a vessell of wrath to destruction And this is plainely proued out of sundry places of the Scripture as Hos 4.6 my people perish for want of knowledge So againe Paul saith That if the Gospeâ— be hid 2. Cor. 4.3.4 it is hid to those that perish whome the God of this world hath blinded their minds Oh fearefull Iudgement of God able to make a stony heart to rend in sunder Note if men did duly consider it what is the wofull estate and condition of men that liue in ignorance it is a manifest signe that such shall peâ—ish For if the Gospell 〈◊〉 hid it is hid to such as perish So gaine the same Apostle saith in â—nother place 2. Thes 1.8 that the Lord Iesus all shew himselfe from heauen â—ith his mightie Angels inflaming â—e rendring vengeance to them that â—ow not God and obey not the â—ospel of Christ And againe Heb. 3.10 The â—ord was grieued with that generaâ—on and said it is a people that doe â—re in their hearts for they haue not â—owne my wayes Psa 59.10 By all which â—aces of Scripture it is most â—eare and plaine that hee that â—ueth in the estate of ignorance â—nd dieth without knowledge â—annot be saued Secondly It is necessary to increase in knowledge dayly as we must trye and â—xamine our selues whether wee â—aue this true sauing knowledge â—f God and of Christ in some â—easure in vs. So must wee try â—nd examine our hearts how we grow and increase in the same knowledge For the childe of God is like a tree planted by the riuers of water that doth euer bring forth fruit and grow And it is imposible that such a one should stand at a stay in religion if we grow not forward wee shall draw backward And indeede it is a dangrous signe of the want of grace when men stand at a stay in religion to be as ignorant and blinde in heauenly matters this yeare as they were the last yeare yea many yeares agoe This is a marke of Gods curse that vnlesse at the last such a one be called home and plucked as a brand out of the fire Hee must needes perish eternally 1. Pet. 2.2 The Apostle Peter bids vs grow by the milke of the word We must then bee carefull to see â—hat by all holy helpes and meanes such as are the word Saâ—rament prayer meditation â—eading c wee may finde our â—nowledg to increase and that wee grow dayly in grace and in the â—nowledge of our Lord Iesus Christ Vse 1 This being so that knowledg â—â— so necessary This may serue to â—ondemne that cursed and damâ—able doctrine of the Church of â—ome who teach that ignorance is â—he Mother of Deuotion And the â—ore ignorant the more deâ—ote and Religious But our Saâ—iour Christ which is the cheife Doctor of his Church he teachâ—th that ignorance is the Mother of sinne rebellion and damnation and in euery place the word of God shewes the danger of this â—â—nne But no maruell though they pleade for ignorance as a maine piller of Popish Religion for so are men kept from discouering their fithy abomination for if men were not extreame ignorant in the matters of God his word how could they be abused aâ— they are this day amongst them Vse 2 Secondly this shewes the fearefull estate of those that liue in ignorance without the knowledge of God and his word these men must needes liue in all sinne and wickednesse and so bring vpon their owne heades swiftâ— damnation for such cannot buâ— sinne in all things they put their hands vnto Rom. 14.23 For whatsoeuer is noâ— of faith is sinne And no knowledge no faith for how can a man beleeue that he is ignoranâ— of So that
euen their best dueties they shall bee excercised in â—s hearing the word receiuing â—f the Sacrament prayer c â—hese are abomination vnto the Lord and these adde vnto the measure of their sins being not performed in a holy manner in â—aith repentance and obedience which is altogether impossible â—or any that are ignorant to doe And yet alas though the estate of such as liue in ignorance bee so â—amentable and fearefull as wee â—eare it is how many be there â—hat seeme to haue past a state of â—heir Soules to ignorance for a â—earme of life as if they had whoâ—y deuoted themselues to sinne â—nd Sathan and that there were â—ot a reckoning day to come Vse 3 Lastly this may serue for our â—nstruction to teach vs to vse all care and diligence to get knowâ—edg especially that knowledge that hath the stampe of grace vpon it and is proper to the people of God And that wee send to heauen for it by prayer vnto the Lord. And attend diligently vppon the worde preached and taught reading conference c least it comes to passe that wee perish for want of knowledge and for our neglect and contempt of the same bee damned for euer And thus much touching the first Quere Knowledge 2. Faith The second interrogatory iâ— this our examination is for ouâ— faith which is indeede the hand of the Soule by the which wee lay hould on Christ in this Sacrament and therfore is called Sacramentum Fidelium That Sacrament that belongs onely to the faithfull This faith is the Queene of all other vertues with out which our Knowledge shall profite vs nothing at all It is of that nature that it purifies the heart and makes it a fit receptacle for Christ Act. 15.9 Ephes 3.17 What Faith is who is sayde to Dwell in our hearts by faith Now this Faith is a gift of God whereby the elect doe apply Christ and the sauing promises of the Gospell to themselues â—n particular And according as â— man beleeueth so shall hee receiue as our Sauiour speaketh to the woman of Canaan O woman Mat. 15.28 Luk. 7.50 Luk. 8.48 great is thy Faith be it vnto thee as thou desirest And vnto the woman that annoynted Christs â—eete Christ sayth Thy Faith hath saued thee goe in peace This Faith was the hand by which the poore woman in the Gospel that had the bloudy issue touched Christ and was healed according to that speech of our Sauiour vnto her Daughter be of good comfort thy Faith hath made thee whole This is it that seasons all our Sacrifices and Seruices that we offer vnto God whether it be to heare the word receiue the Sacrament prayer singing of Psalmes thankesgiuing c. It is faith that makes them find acceptation with God and without Faith it is impossible to please God Heb. 11.6 This made Abels Sacrifice and Noahs Obedience accepted this made that cup of water giuen to a Disciple in the name of a Disciple to bee regarded of God And the poore VViddowes Mite so acceptable And without this Faith there is nothing that we can doe can bee pleasing in his sight That the holy Ghost speaketh of the word preached Heb. 4.2 That it profited not because it was not mixed with faith in those that heard it may be said of this Sacrament Mat. 22. That it profiteth not because it is not mixed with faith in those that receiue it for it is faith that makes it acceptable it is faith that bids vs welcom to this feast of the great King Heb. 11.1 It is the euidence of things not seene It giues vs a comfortable assurance of Christs presence in the Sacrament Yea â—t is so necessary in the receiuing of this Sacrament that without â—t we can neuer receiue aright or â—ruely partake of the body and bloud of Christ Christ sayth Ioh. 6.55 The excellent vse of faith in this Sacrament that his flesh is Meate indeede and his bloud is Drinke indeede but we must eate â—he same by faith For faith is the hand of the soule by the which we apprehend Christ and all the merites and benefits of his death and passion and are made partakers of the same Yea faith is the mouth of the soule by the which we receiue Christ within vs the stomacke to digest Christ and that most special part of the wedding garment without which no man may approach neare the Lords presence It must not be a generall but a particular Faith Now concerning this Faith we must know that it is not enough to haue a generall Faith as the Papists teach to beleeue as the Church beleeueth but wee must labour for a speciall and particular Faith to apprehend Christ Iesus and all the benefites of his passion vnto our owne selues in particular The Deuils haue in them a generall faith whereby they are brought to beleeue that there is a God and that Christ dyed for sinners But that they shall haue any benefite by Christs death they want faith to beleeue wheras the true child of God must labour for a particular faith to say with Paul Gal. 2.20 I know that Christ loued me and gaue himselfe for me And againe I haue fought a good fight I haue finished my course 2. Tim. 4.7 I haue kept the Faith henceforth there is laid vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shal giue me at that day The promises of life and saluation forgiuenesse of sins c. wee must beleeue that they beâ—ong vnto our selues in particuâ—ar The Scripture calleth Christ â— Redeemer indefinitely the â—rue beleeuer cals Christ a Redeemer particularly I know that my Redeemer liueth sayth Iob Iob. 19.25 And Thomas out of a speciall apprehension of Gods loue to him Ioh. 20.28 sayth Thou art my Lord and my God And indeede this particular application of Gods fauour in Christ laying hold on him by faith is the very summe of Christian Religion it will put life into all our seruices and make them acceptable with the most highest A hard thing to beleeue And thus to beleeue is the hardest thing in the worlde by reason of the strength of corruption within and the force of Sathan his temptations who seeks by all meanes possible to hinder the faith of the elect Indeed it is an easie matter for a natural man that finds no opposition to say he hath faith and he would be sory to doubt of Gods mercy which is indeede meere presumption and no faith But when Sathan shal win now a poore soule when his owne heart shall accuse him when sinne shall lie heauie vpon the soule of a man and when his conscience shal be vpon the rack and the Lord shall seeme to write bitter things against him Iob. 13.15 as Iob complaineth then for a man to stand vpright and to rest himselfe vpon the rock Christ and to comfort himselfe in his God and to say
regarded not the sacrifices of his owne worship and seruice when men did not performe them in an holy manner in Faith and Repentance And therfore the Lord exhorts them thus Esa 1.16 Wash you make you cleane take away the evill of your workes from before mine eyes Cease to doe evill learne to doe well c. This were the way to haue their Sacrifices accepted to breake off their sinnes by repentance without which the Lord accepteth of nothing that we do The truth is further manifested by the same prophet where he sayth that Hâ— that killeth a Bullock Esa 66.3 is as if he slew â— man He that sacrificeth a sheepe â— as if he cut off a dogs necke He â—hat offereth an oblation as if he ofâ—ered swines flesh Now what is the â—eason of this did not the Lord â—equire these things at the peoâ—les hand did not his worship â—nd seruice consist in them I â—nswer yes Yet for all that these â—hings were abhomination vnto â—he Lord For in euery duetie â—ere is the Matter and the Manâ—er the Lord neuer regards the â—atter of his seruice if men faile 〈◊〉 the Manner if they doe not â—erforme the same in Faith Reâ—entance and Obedience And â—herefore the Lord layes downe â—e reason why their Sacrifices â—ere reiected viz. Because their â—ule delighted in their abhominatiâ— They came vnto them in â—eir sinnes which caused the Lord to hate both them their Sacrifice Vse 1 This serues to put the Ministers of the word in mind of their duty what doctrine it is that in a speciall maner they are to teach and to vrge vpon the consciences of the people euen the doctrin of the law in the first place and in a speciall manner that so men may bee brought vnto a sight of their sinnes and repentance for the same And surely in our dayes and times there is more neede of the Sonnes of Thunder then of Consolation inasmuch as sinne doth abound in euery place and congregation and that here bee so few that come truly to the sighâ— of the same Vse 2 Oh then in the feare of God let vs try and examine our selueâ— â—eriously in this one poynt espeâ—ially whether we find our harts â—o be broken and wounded in vs â—or sinne for the euils of our life â—ast desiring to walke more holiâ—y for the time to come For this 〈◊〉 the end wherefore we come to â—his Supper of the Lord that we â—ight bee strengthened against â—â—nne and bee knit vnto Christ â—nd so receiue the power of his â—eath to kill sinne in vs and â—ight haue more power to â—ease God So that wee must try our Reâ—entance how wee find and feele â—ur hearts humbled for our maâ—ifold sinnes and offences comâ—itted whether wee be grieued 〈◊〉 our soules for offending so â—ood and gracious a God wheâ—â—er we come to this Sacrament â—ith a hatred and detestation of all our former euill wayes and with a constant purpose to walke in newe Obedience in all thinges purposing to please him And when we haue partaked of this Sacrament we must then examine our hearts and see how we preuaile against our corruptions So that though we haue repentance before yet now wee must renewe our Repentance and labour to finde more poweâ— and strength against sinne theâ— before But if wee come in our oldâ— sinnes in our ignorance blindnesse hardnesse of heart prophanenesse lying swearing vncleannesse c. it were better thaâ— we neuer came at all we cannoâ— looke euer to reape any benefiâ— by this holy ordinance of God but in stead of a blessing shall bee sure to drawe downe from GOD some heauie iudgement Let vs not then come in our old sinnes as Iudas in his hypocrisie least we reape the rewarde of Iudas The Iewes had foure daies to â—o prepare themselues and they must eate the Passeouer with vnâ—eauened bread and sower herbs Exo. 12. â—y which Ceremony they were â—aught to come in Repentance â—ith harts grieued for sinne and â—o prepare themselues for so â—reat a mystery And the Apostle â—xhorteth vnto this duety when â—e sayth Purge out the old leauen 1. Cor. 5.7 â—at ye may be a new lump for Christ â—ur Passeouer is sacrificed for vs. And thus much for the third â—art of our examination viz. Reâ—entance Loue. The fourth Interrogatory in this our examination is for our loue to man or reconciliation to our brethren This vertue as it is necessary at al times so especially at this time when we come to partake of this Sacrament which is a Supper of loue This is as needefull and necessary to the due receiuing of this sacrament as the former For whaâ— were our knowledge if wee haâ— the same in neuer so great a measure what were our faith or repentance if loue to our brethreâ— be wanting we may well call thâ— truth of them all into question iâ— we find not our selues ready anâ— willing to remit and forgiue oâ— brethren their iniuries and trespasses committed against vs. This Sacrament is called thâ— Communion to teach vs this duty how we ought to come vnto the same in loue we haue one God one Mediator and redeemer one Spirit one mother the church of God we be all members of one and the same misticall body and therefore when we come to this Supper we should come in loue That which our Sauiour saith of Sacrifices may very well bee saide of this Sacrament When â—hou commest to the Alter Mat. 5.23.24 and â—here remembrest that thy brother â—ath ought against thee First bee â—econciled to thy brother and then â—ome and offer thy gift There must be first reconciliatioÌ„ to our brethren before the Lord will â—ccept of our Sacrifice or Serâ—ice Nay more the Lord will â—aue his owne seruice and worâ—hip to cease for a time till â—his reconciliation bee performed I will haue mercy and not Sacrifice Hos 6.6 sayth the Lord meaning indeede that men can neuer performe aright the dueties of the first Table vvhere they make no conscience of the dueties of the second Loue and seruices to man And hence it is that our Sauiour doth most diligently exhort his Disciples and in them all christians vnto this duty saying By this shall all men knowe that you are my Disciples Ioh. 13.35 if ye loue one another 1. Ioh. 3.14 And againe This is my commandement that ye loue one another 1. Ioh. 4.12 1. Ioh. 4 7. Our Sauiour makes this loue a badg or cognisance by the which wee are knowne to be his Disciples this assures vs â—â—â—t we are Gods children and that wee are translated from death to life And Heereby we know that God dwelleth in vs and his loue is perfect in vs. And Paul most earnestly exhorteth vnto this duty when he saith as the elect of God Col. 3.12 holy beloued put on tender mercy kindnes humblenesse of mind meekenes long-suffering forbearing one another forgiuing one another If any man
haue a Quarrell to another Euen as Christ forgaue you euen so do eye And aboue all things put on loue which is the bonde of perfection Where the holy Ghost doth require vs that wee would make it manifest to our selues others â—hat we are the elect of God and â—hat the loue of God is shed into our hearts that wee haue tasted of the Lords mercy towards our own Soules in particuler for the pardon of our sinnes Which we â—hall doe by shewing our selues â—eady and willing to forgiue others as wee haue founde the Lord both ready and willing to forgiue vs. And to this end hath the Lord ordained this Sacrament of his Supper that it might bee a feast of loue and a band or chaine to knit vs fast one vnto another Wherefore not vnfitly is this Sacrament called the Communion to shew that there would bee a holy and blessed agreement amongst those that come therevnto that they come in loue with one hart mind euen as one man as the Apostle teacheth We that are many are one bread one body because wee are all partakers of one bread Reasons to proue the necessitie of loue And to prouoke vs vnto this duty consider First it is Gods commandement that we should loue one another This is his commandement that we should loue one another 2. Ioh. 5 Secondly it is a marke or cognisance by the which wee are known to be Christs Disciples Ioh. 13.35 By this shall all men know that ye are my Disciples if ye loue one another Thirdly we come all to one Table drinke of the same Cup eate of the same bread and so professe the communion of Saints to be amongst vs. Fourthly It is a certaine marke â—nd most euident signe that wee are translated from darkenesse vnto light 1. Ioh. 3.10 from death vnto â—ife euen our loue to the bretheren And last of all this is that grace that seasons all other the gifts â—nd graces of God And as Iosephs brethren were welcom for Beniamins sake euen so are all duties accepted for Loues sake otherwise what will it profit a man to heare to reade to pray receiue the Sacrament c yea though he should giue his body to the fire 1. Cor. 13 14. that it burned and had not loue it shoulde profit him nothing Vse 1 Seeing then that loue is so excellent a gift grace of God as that it ministreth vnto vs the certaine assurance of our election that wee are the Sons of God that it is it that seasons all our actions in Gods seruice and makes all duties accepted to God or man Oh how shoulde this cause vs to labour for this excellent grace Col. 3.12 that we Put on tender mercy kindenesse humblenesse of minde meekenesse long Suffering c and aboue all things Loue the bond of perfection otherwise we â—ot exspect any fruit or comfort â—n the vse of this Sacrament or â—ny other the ordinance of God Vse 2 Secondly Seeing loue and Charitie with man is so necesâ—â—ry to the due receiuing of this â—acrament This may serue to â—eproue those that are growne â—uen rustie with rancor and maâ—ce towards their bretheren that â—ake euery small occasion or â—espasse occasion sufficient of â—llings out amongst them such â—en deceiue themselues and â—â—eir owne Soules if they looke â—r any benefit or comfort in this â—acrament Obiect Obiect I did him noe wrong â—e wronged me and if he would â—me and confesse his fault I â—â—ould forgiue him but I will â—uer seeke vnto him But marke this is the flesh and the Deuill and as yet thou hast taken counsell of none but them Answ Christ will teach thee another lesson If thou remember that thy brother hath ought against thee c. Mat. 5.23 stand not vpon such tearmes but goe thou to him looke not for him to come to thee first and seeke reconciliation with him hereby thou shalt heape coales of fire vpon his head Otherwise with what hart cansâ— thou pray forgiue vs our trespasses as we forgiue them that trespassâ— against vs. Doest thou not pray the Lord to hasten thy destruction and no way to forgiue thee in asmuch as thy heart is shut vp against thy brother whereas in deede wee are taught to loue ouâ— very enemies after the Examplâ— of Christ who prayed for hâ—â— Enemies thus vnto his Father Father forgiue them they wot not what they do Luk. 23.35 Act. 7. vlt. And that of Stephen Lord lay not this sin to their charge Oh this this is the truth let vs then acknowledge it And this is the way let vs then walke in it otherwise let vs not looke â—o reape peace vnto our Soules â—or comfort by any of Gods ordinances And thus Beloued you haue â—cene the necessitie of a Christiâ—n mans preparation The Conclusion before hee â—omes to this holy Sacrament You haue seene againe â—he Subiect of it not another â—ut a mans selfe And last of all â—ou haue seene wherein this duâ—y doth consist Now if wee finde our selues â—urnished with some competent â—easure of Knowledge Faith Repentance and Loue as you haue heard all which are required to the due receiuing of this Sacrament wee may then with comfort come vnto it And howsoeuer these graces bee in vs but in part and in much weakenesse yet if we be humbled for our wants and desire to increase in our Knowledge to be strengthened in our Faith to bee bettered in our Repentance c. Heere we are called to the liuing Fountaine from whence we may looke to haue supply made vnto all our wants But if on the contrary part vpon examination we find our selues altogether ignorant of God and his Son Christ and the meanes of our redemption that we haue not our harts truely touched with our sinnes and that we are not at peace with men better not come for this were but to abuse so holy an ordinance to mocke God to his face and to stirr him vp to wrath against vs. And by this that hath beene sayde it may appeare that few come worthily and prepared as they ought but ignorantly and for custome sake to the great dishonor of God and abuse of so holy an ordinance And thus much concerning the preparation that is to be made by euery faithful communicant the participation follows which we referre to another time Let vs pray The Third Sermon 1. Cor. 11.28 Let a man therefore examine himselfe And so let him eate of that Bread and drinke of that Cup. WHen wee haue Examined our soules and prepared our harts and bring the true VVedding garment of Knowledge Faith Repentance and Loue then wee are to come to this holy banquet and feast of our soules And so let him eat of that bread and drinke c. Heere we haue the act of Receiuing to be perfourmed by the true Communicant his taking and receiuing of the Bread and the Wine In which action we note 1. The Duety it selfe
beray their infidelity do no lesse then tempâ— God as Ahaz did which refused the signe the Lord offered vntâ— him said I will not aske a sigâ— nor tempt the Lord. But becausâ— he asked not a signe therefore hâ— did tempt the Lord what is iâ— else but a tempting of God for â— man to neglect the meanes appointed of God make tryaâ— whether hee will saue him with out the meanes or not Wee knoâ— that the word and Sacraments aâ— the meanes appointed of God nâ— onely to beget faith and other graces in the harts of his children but are meanes likewise ordained of God to helpe the weakenes of our faith and to neglect or lightly to esteeme of these doth manifestly declare that such men haue either no faith or that they â—egard not the increase or conâ—irmation of the same And lastly such as willingly â—nd wilfully refuse to come deâ—pise the communion of Saints â—nd the fellowship of the Church â—nd people of God and heereby â—ut themselues off from Christ â—nd his Church For this Sacraâ—ent is the Communion of the â—ody and bloud of Christ from â—e which they cut and seuer â—â—emselues vs vnworthy And thus you haue seene how â—any sinnes such men are guilty of as neglect the due receiuing of this holy Sacrament which must be duly considered of vs least by the heaping vp of these sinnes now one vpon the necke of another wee bring vpon our owne heades swift damnation Now because there is none that either refuseth or neglecteth duly to come to this holy ordinance of God But haue some excuses for themselues I desirâ— therefore breefely to remouâ— some of the cheefest of them anâ— so come to the further vses to bâ— made of this poynt Obiections answered This first and most common excuse men haue for themselueâ— is they are not prepared Obiect 1. the knowe that it is a dangeroâ—â— thing to come vnprepared succate and drinke their owne damnation Answ I answere that this obiection doth certainly bewray great impiety in the heart of such a one What art thou not prepared and therefore wilt not come What is this but to pay one debt by another and to adde vnto such mens sinnes and to make them â—xceeding sinfull For knowe O â—hou vaine man that it is thy sin â—o neglect to come to the Lordes Table when occasion is offered â—nto thee from the Lorde and â—hou hast aggrauated thy sinne 〈◊〉 that thou art not prepared to â—ome vnto it What do such men â—at glory in their owne shame â—ur life should bee a continuall â—eparation and setting of our â—ues in order for euery Christiâ— duety yea such as our dayly â—â—crifice is to be offered vp vnto â—od And Christians are commanded to be watchfull that so we may be alwayes ready Mat. 24.44 euer expsecting the comming of the bridegroome And therefore away with such excuses which are but demonstrations of a graceles hart no better then Fig leaues that shall neuer hide thy nakednes from the eyes of the almighty But the Lord one day will make it an argument against theâ— that thy condemnation is mosâ— iust and out of thy owne moutâ— will condemne thee Obiect 2 Secondly others thinke the haue better ground for their abstinence some businesse or otheâ— that is in hand that must be seâ— vnto Mat. 22. like vnto those in the goâ—pel one that must be excused bâ—cause he had bought a farme â—nother fiue yoke of Oxen a thiâ— that had married a wife aâ— therefore could not come these haue some iorney to ride or one triuiall businesse or other that is matter sufficient to keepe them from the Lords Table Answ Vnto such kind of men I will say with Christ What shall it profite a man to win the whole worlde and to lose his owne Soule Is not thy Soule more precious vnto thee then thy body and the welfare of the one to be preferred before the welfare of the other since the losse of thy Soule a whole world cannot recompence make not light account then of the Lords gracious cal neither belike those prophane Gadarens to prefer thy Swine before Christ I meane the world before thy saluation Obiect 3 Other there be that alledg for themselues or rather indeede against themselues that they are not in charity and therfore they dare not come Doe you not knowe and haue you not taught vs that we must come in loue otherwise we cannot receiue the sacrament worthily Now such a one and my selfe we are not friendes and hee hath so wronged mee that I can neuer put it vp Answ Oh how doe such men bewray both their impiety and hypocrisie Dare you not come Dare you pretend Religion and conscience in abstaining especially vpon this ground that you are not in Charity Whose fault is it that thou art not in charity â— thy owne Art thou not required to forgiue thy brother his trespasses Mat. 6.12 Mat. 5. and to goe and bee reconciled to thy brother yea though hee hath trespassed against thee and iniured thee Religion and Christianity doth teach the professors thereof to seeke reconciliation with their brethren But of this before in the duety Many more are the obiections of wicked men which when they come to be weighed in the weightes of the Sanctuary will prooue to light and manifestly declare the want of grace in the soule For where there is true Sanctification in the hart of any such a one is euer conscionable â—n the vse of such meanes as are â—ppoynted of GOD for the increase of grace Amongst which â—he reuerent vse of this Sacrament is not the least There are other obiections â—hat are of another nature made â—y weake Christians who are â—uch discoraged in themselues â—nd obiect against themselues as followeth Obiect 4 First they say they are so farre from loathing this Sacrament as that they long after it but now their wantes are so many and their infirmities are so great their faith so weak repentance so smal as that they are afraid to come Answ Vnto such a one I say with the Disciple to blind Bartimeus Behold Christ calleth thee Mar. 10.49 Such are fit patients for Christ the spiritual Physician to worke on If this complaint or the like proceede from an inward feeling of their wants and from a hart truely humbled for them hauing in them a hungring and thirstie desire after Christ and his righteousnesse Surely such a one is not farre from the kingdome of Heauen And therefore for the endlesse comfort and consolation of such that are thus humbled and deiected through the conscience of their owne wants Consider First Comfort to the weake Christian that the feeling of the want of grace with griefe for the same is grace it self for the gracelesse and faithlesse doe seldome or neuer find any such defects in them Secondly Christ inuiteth such poore soules vnto him saying Mat. 11.38 Come vnto me c. Thirdly that
in a holy manner in faith repentance and obedience arâ— so farre from pleasing God aâ— that they rather prouoke hiâ— Maiestie and stirre him vp to wrath against vs. Reason 2 Secondly such a one as come prepared as he ought may safely exspect a blessing from God whâ— hath promised to adde a blessing to all that come prepared vnto his ordinances and hath said hâ— wil be found of al them that seek him in the conscionable vse of those means he hath appointed Reason 3 Thirdly as it were a sinne for a man to receiue vnprepared so were it no lesse a sinne for a man to bee prepared and not to receiue for his preparation otherwise were to little purpose Vse 1 Seeing then that it is not inough for a man to come vnles he come prepared Oh how shoulde this humble euery one of vs that haue many times come and partaked of this royall feast and supper of the Lord without our wedding garment Note many a time haue we receiued this Sacrament when we made litle or no preparation vnâ—o it and this was our case before our calling in the time of our vnâ—egeneracy howsoeuer it hath faâ—ed with vs since And surely it was Gods wonderfull mercy vnto vs then that wee were not destroyed for abusing so holy an ordinance and his gracious glorious presence therein And now my brethren albeit we haue escaped our deserued iudgement which the Lord might then haue most iustly inflicted vpon vs yet now should wee iudge our selues worthy then to haue beene destroyd and labor to bee humbled for our olde sinnes least they bring vpon vs new iudgements Vse 2 Secondly this may serue for matter of terror vnto all wicked and vngodly men that make no conscience of this duety who either seldome or neuer come to this holy ordinance of God or if they come come altogether vnprepared What though the Lord in this Sacrament doe offer vnto them his owne Son and the benefites of his passion remission of sinnes redemption his Spirit and Kingdome They preferre their sinnes before these and by no meanes will bee brought to part with them but haue their appetites so taken vp with earthly things that they haue no minde at all or appetite to spirituall thinges Oh the case of such men is most miserable and fearefull Hovv iust shal their condemnation one day bee when the Lorde shall enter into iudgement with them for neglecting so great Saluation Vse 3 Thirdly and lastly this may minister matter of singular ioy and consolation vnto the godly For consolation that labour to prepare themselues and seeke to put away their sinnes by godly sorrowe Though this man cannot bee so fitted and prepared as hee desires he may not be discouraged but drawe neare vnto God in his ordinance who wil accept of the poore desires of his seruants and hath inuited such hungrie and thirstie soules to come vnto him and hath promised to satisfie them but of this before Now because the heart of man is deceitfull aboue all things Ier. 18.17 and we are ready to deceiue our selues heerein I shall very shortly propound such degrees of grace as are in some measure found in those whose hearts are at all seasoned with grace and without which no man The least degrees of grace are can come vnto this Sacrament with comfort or exspect any blessing from God First they must see their wants 1 To see sin this is required in euery one to haue their vnderstaÌ„dings enlightened by the which they come â—o see what God requireth and how farr short they come of that obedience the Lord requires at â—heir hands and this is indeede 〈◊〉 first step to true repentance and â—ound conuersion to attaine to â—he sight of our owne wandring â—nd is one of the smallest degrees â—f grace that can be in any And â—ecause that wicked men and hyâ—ocrites may attaine vnto this â—hat shall neuer bee saued vnto â—his more must be added And in the second place 2 To be humbled for sin this â—an must bee humbled for his â—ants and not please himselfe in â—â—em And this is it as I take it ytâ—â—ts the difference betweene the â—odly Christian and the Hypocrite though both see and discerne sin in them yet both doth not dislike sin because it is sin and offends the Maiesty of God There is euer in the heart of an hypocrit some secret sin or other the which howsoeuer in his iudgement he knoweth to be a sin Note yet in his affection he could wish it were no sinne that so he might liue in the same without controlment for this appeares by his often relaps into the same sin wheâ— as the child of God is content thaâ— the sacrificing knife of the Law shold be applyed to the throat oâ— euery sin euen to his darling and beloued sin that so he might noâ— offend so good louing a fatheâ— 3 To pray for the pardon of sin Thirdly he is earnest with Goâ— to pray for pardon not resting in the former degrees of grace to see sin and to be grieued for it but making conscience of al holy meanes by the which hee may obtain deliuerance And because it is God alone that is offended and his most righteous lawes violated vnto God goes hee and desires as earnestly that God would cure his corrupt nature for the time to come as to pardon his sinnes that are past in his life And O Lord thinkes hee that I could be more holy and lesse sinfull and it is the onâ—y griefe of his heart that he cannot master his corruptions as he â—hould and as he would Fourthly 4 To resolue for the time to come of new obedience he resolues heereafâ—er to come more prepared as to â—ee and acknowledge his want of due preparation with griefe of heart for the same So there is a â—esolute purpose in his soul in al things to please God and for the time to come to walke in new obedience These are the least degrees of grace and in some measure are to bee found in the weakest Christian and in him whose hart is truly seasoned with grace as for others they are able to practice more excellent degrees of Mortification and Sanctification Doct. 3 And So let him Eat c That is being fitted and prepared as before Wee may yet obserue one note of instruction further That Circumstances in Gods seruice are to bee obserued Circumstances in Gods seruice must be obserued and good thinges must bee done in a good Maner This is in effect the same that was handled in the former doctrine I shall handle the same so much the more briefely The Manner as the Matter of Gods seruice is to be looked after â—nd hence is it that many men â—auing performed the outward worke of some commendable duty and fayling in the circumâ—tance of the manner of performing of it haue mard all The people of the Iewes perâ—ormed many thinges in themâ—elues
broken Eze. 34. and â—ing into the way all such as wanâ—er None of which can he doe â—nlesse hee knowe the estate of is flocke 2 Such as come in vnbeleefe Secondly such eate and drinke vnworthily which come in their vnbeleefe without faith in Christ Rom. 14.23 which is all in all For faith is the hand of the soule to lay hold on Christ Heb. 11.6 the mouth of the soule to feede on Christ and without which whatsoeuer we doe is sinne Vse Which may teach all men that desire to come to the Lords Table first of all according to the precept of the Apostle to Prooue themselues whether they be in the faith 2. Cor. 13.5 In asmuch as it is that grace that must bid vs welcome and make both vs and our Sacrifice accepted 3 Such as come without repentance Thirdly such doe eate and drinke vnworthily as come without Repentance that is which doe not finde their harts humbled and broken for sinne in whome there appeares not the worke of Sanctification and sound Conuersion that are not yet made New Creatures but liue in all Sinne. A manifest declaration that such are not in Christ And thus hauing discouered the person of the vnworthy Receiuer compared with the worthy wee will now come to propound a Doctrine or two from the consideration of the person and the punishment and so hasten towards an end He that eateth and drinketh vnworthily Note heere that wicked men will bee eating and drinking of these holy mysteries of the body and bloud of Christ aswell as others howbeit not with the same fruite and effect as others The Doctrine is cleare that Doct. 4 A man may Communicate and Communicate vnworthily A man may Communicate and yet vnworthily else what meaneth the Apostle heere to say that He that eateth and drinketh c. were it not that there are some that eate and drinke vnworthily and so draw downe iudgement vpon their owne heads And as in this so in all other the dueties of Gods worship and seruice as the hearing of the Worde Prayer c. a man may perfourme them and yet not in a holy manner as God commaunds and therein the same become sinnes vnto them This appears by the example of Cain who offered Sacrifice aswell as Abell yet it was so farre from being pleasing vnto God Gen. 4. and acceptable with the most highest as that it added vnto the number of Caines sinnes And thus did the people of the Iewes offer their Sacrifices in a great abundance Esa 1. but the Lord tels them that he had no pleasure in them This was the case of these Corinthians Paul tels them They came together for the worse And notwithstanding they had met together at the Lords Table and partaked of this Sacrament they had been so farr from pleasing the Lord therein as that rather they had stirred him vp to wrath against them VVitnesse those heauy iudgements that were inflicted vppon them for their vnworthy receiuing But the Reasons that followe will further cleare this trueth vnto vs. First because there are in the Church that are not of the Church Secrete and close hypocrites haue euer shrouded themselues vnder the profession of the trueth yet inasmuch as they ioyne with the rest of the Church in Gods seruice wee are not onely to embrace their fellowship but to hope the best of their seruice till the Lord shall at the last discouer them Now what is that duety that a wicked man will not ioyne with Gods seruants in Especially in publike such as is the hearing of the Word receiuing of the Sacrament publike Prayer c. And yet for all that highly prouoke the Lord in the doing of the same But of this before Reason 2 Another Reason why a man may Communicate and yet vnworthily is layd downe by the Apostle Heb. 11.6 All men haue not Faith And therefore cannot receiue this Sacrament worthily For without Faith it is impossible to please GOD in any particular action that wee doe It is Faith that seasons all our actions that we do in Gods seruice makes them to haue a gracious acceptance with the Almighty This made the widdows mite accepted and that cup of water that was giuen vnto a Disciple not to lose it reward But now wicked men and hypocrites that liue in the Church albeit they heare the Word pray receiue the Sacrament c it profits not them because their persons are not accepted with God they are out of Gods fauour and vnto them the Word is but the fauour of death vnto death Vse 1 Seeing then that a man may Communicate and Communicate vnworthily how doth this discouer the folly of them that stand vpon the worke done and neuer looke after the manner of doing the same Oh it is the case of many thousands in the worlde that thinke they haue highly honoured God if vpon the Sabboth day they haue presented their bodies before the Lord in his house and there haue heard the word and perhaps for company sake haue receiued the Sacrament with the rest But as for the maner of performing this duty they neuer looke after but hand ouer head rush vpon them and rest satisfied with the doing of them Poore soules how doe such deceiue themselues At the last day I doubt not there shal be as many condemned for the ill doing of good actions as for the doing of those things as are simply euill As many condemned for ill hearing Note as not hearing for bad praying as for not praying and for vnworthy communicating as not communicating for vnconscionable preaching as for seldome preaching It shall not auaile any to say these and these thinges haue I done when men haue not regarded how they haue done them Neither would I bee so vnderstoode as if there were no hope that God will accept of our seruice vnlesse it be absolute in the manner of perfourming God forbid wee should so thinke for then what would become of the best dueties euen of the best No better to heare in weakenesse then not to heare better to pray with infirmity then not to pray and to Communicate with some defect then vtterly to forbeare Better it is to limp and creepe in the way then not to come at al. Yet we must learne to make conscience of the manner of our performing of good dueties and bee humbled for our wants therin least the Lord reiect both vs and them and say vnto vs one day when wee looke to haue comfort in them Who hath required these thinges at your hands Vse 2 Secondly this Doctrine may affoord vnto vs matter of tryall and examination of our selues When Christ told the Disciples one of them should betray him euery one began to say Master is it I They doubted the worst that might be in themselues and out of a godly ielously make question Master is it I So my bretheren do we heare that some may communicate and that
vs If our bowels and intrals should be in danger to rot within vs Note for receiuing this Sacrament vnworthily would it no◠make vs looke about vs And what shall we no way regard◠what the Lorde hath heer◠threatened that Hee that eatet◠and drinketh vnworthily eateth an◠drinketh his owne damnation Th◠were a pittifull folly The Lor◠open our eyes at the last to see our misery heerein and giue vs hearts truely to be humbled for our sinne Hitherto of the persons and their punishment we come now to the last circumstance and that is the ground and cause of the punishment Not discerning the Lords body In these wordes the Apostle comes to lay downe the cause of the aforesaide punishment why men doe by their vnworthy receiuing eate and drinke iudgement vnto themselues That is hale downe some iudgment or other vpon themselues temporal here or eternall hereafter the reason is Because they discerne not the Lords body The meaning is they put no difference betweene these Sacramental elements and other common Bread and Wine They doe not consider that the Bread and Wine now sanctified and set apart for such an holy vse differs from common Bread and Wine as signifying and representing vnto vs the body and bloud of Christ and are as signes and seales to confirme vnto vs all those precious promises that God hath made vnto vs in his Sonne Quest Heere then it will bee first asked what it is to Discerne the Lords body Answ I answere the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere vsed signifieth to seuer something and to set it apart from the common vse and accompt and to esteeme of it more highly and honourably then we doe of other things and accordingly to vse it And so the same worde is vsed else-where Haue compassion on some sinners Iude. 22. and put a difference That is put a difference between such as truly repent and such as be impenitent So againe 1. Cor. 4.7 Who maketh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to differ So then What it is to discerne the Lords body to discerne of the Lordes body in this place is to distinguish that bread that is vsed in this Sacrament as a most precious and blessed signe and seale of the body of Christ from all other Creatures and therefore to vse it with all reuerence and due respect as a thing set apart of God by his owne appoyntment and institution to be a signe and seale of the body and bloud of Iesus Christ and of all those benefites which wee haue and receiue by him and therfore that wee come not vnto it as wee come vnto our common meate and drinke but as to a holy mystery and signe of a blessed benefite Doct. 6 And now in that the Apostle makes this the grounde of that curse or punishment that wicked men doe draw downe vppon their owne heads euen their own condemnation They discerne not the Lords body It is the property of an vnworthy receiuer to put no difference betweene bread and wine in this Sacrament and common bread and wine that is put no difference between those elements thus sanctified and set a part for such an holy vse from their ordinary foode We learne That It is the propertie of an vnworthy receiuer and of such a one as doth eate and drinke vnto his owne Damnation to put no difference between Bread and Wine in this Sacrament and common bread and common wine but eate and deuoure the Bread and Wine neuer looking after or regarding to feede on Christ who is therein exhibited to euery true beleeuer Now what is this else but to contemne Christ and his merits and the vndeserued loue of God the father himself who hath prepared such a bountifull feast for vs when we will not see nor regard that foode by the which we should liue for euer So that againe here commeth to be considered the grieuousnes of that sinne of vnworthy receiuing the Apostle cals it a not discerning of the Lords body and here by doth not lessen the fault but rather teacheth vs that this light esteeme and slight regard that most men haue of this so holy and sacred an ordinaunce howsoeuer men make light account of it and the grace that is therein offered Yet it is such a Sinne as grieuously offendes the Maiestie of God and pulleth downe vpon men his fearefull wrath If the King should passe by vs and wee knowe him not how coulde wee doe him that reuerence wee ought inasmuch as wee could nor discerne him nor know his person Euen thus fareth it with men in this Sacrament albeeit the Lorde bee nigh vnto his seruants that come in a holy manner there-vnto in Faith Repentance and true Obedience And that such feede vpon Christ to their endles comfort Yet it is not so with the wicked the reason is they Discerne not the Lords body They cannot see nor perceiue any difference at all betwixt this bread and their ordinary foode they want the eye of faith to discerne Christ who is spiritually discerned And hence is it that they in stead of reaping comfort and benefit by this his ordinance doe rather dishonour God contemne Christ and his merits and draw downe vppon their owne heads swifte damnation Vse 1 Now then if all those that bee not able to Discerne of the Lords body Receiue vnworthily and eate and drinke their owne damnation this shewes in what a lamentable and fearefull estate many thousands in the world be at this day For aske them what they receiue in this Sacrament they make you a maruellous silly and ignorant answer They receiue their Maker A bit of bread and a little wine and the like By which ignorant and prophane speeches of theirs they shew that they discerne not the Lords body But eate and drinke vnto their owne perdition Vse 2 Secondly let this serue for our instruction that as we desire to receiue this Sacrament worthily and so as wee may finde true peace comfort vnto out soules let vs labour to be rightly instructed in the doctrine of it that so wee may bee able to Discerne the Lords body And to apprehend what rich treasures are offered vnto euery true beleeue◠herein euen Christ with all his merits and not a peece of Bread as many fondly imagine And that these elements being set a part by God himselfe and sanctified vnto vs by the worde and prayer are now become vnto vs signes and seales of the body and bloud of Christ and of those benefits that come vnto vs by his passion and so bee able to put a difference betweene them and common bread and common wine First because they are set apart by God to a speciall vse not so much to feede the body as to Nourish and refresh the soule Secondly because being now sanctified they serue to be Sacraments signes and seales of heauenly things and spirituall mysteries euen of the body and bloud of Iesus Christ and all those
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 grâ—we And yet the world affords thousands of these who notwithstanding thinke themselues to bee in good cause that can put vppon couetousnesse the cloake of frugality and good husbandry vpoÌ„ drunkennes good-fellowship c so far are many from accusing themselues for sin as that they rather iustifie themselues in their euill wayes Vse 2 But let this serue for matter of instruction vnto vs all that as we desire the pardon of our sinnes to haue some good euidence vnto our owne soules of our repentance to aggrauate our sins to accuse our selues vnto God for our manifold impieties Oh it is an excellent signe of grace in a man to think he can neuer lay enough vnto his owne charge Oh this is the onely way to haue our