vnworthily Eateing and drinking iudgement vnto themselues Let vs doe as the Disciples did say good Lord is it âl I haue now partaked of this Sacrament as I haue often done hereto-fore Is not that all may wicked men and Hypocrits doe the same and such as shall euerâastingly perish in the end It beâoues me to look vnto it that I goe beyond such in the performance of this duty least I âeape their reward one day oh his godly feare and care ought âo be in all the children of God âhen they come to be exercised âbout this duty that so they may âot performe the same formally as wicked men doe but in a holy and sanctified manner in Faith repentance and obedience that so the same may bee accepable vnto God Eateth and Drinketh his owne Damnation Doct. 5 Wee may yet further take notice of the miserable estate oâ wicked men Vnworthie communicants euen whilest they are perfourming of this duty of receiuing of the Lords Supper a dutie in it selfe commendable they sinne greuiously and hasteâ their own iudgement There is no ordinance of God so holy but wicked men abuse it to their owne condemnation yet herein fill vp the measure of their sinneâ and hasten their finall condemnation The Doctrine is There is noe ordinance oâ God so holy but wicked meâ may abuse it to their owne condemnation As this Sacrament of the Lords Supper is a heauenly banquet vnto the hungry and thirstie soule that groanes vnder the burthen of sinne and desires to be eased refreshed So wicked men instead of receiuing any spiriturall foode they receiue except the speciall mercy of God preuent them that which will be the bane and poyson of their Soules Gen. 4. Cain sinned not onely ân slaying his innocent brother âut in offering his sacrifice This â cleare by the inditement which Christ brings against the old âorld They Eate and Drank Mat. 24.38 Marâed and were giuen in Marriage âll which were things lawfull in âemselues yet became sinnes ânto them that liued in that âme and tended to hasten their âestruction for they onely minded their pleasure therein theiâ hearts being set vppon carnaâ lusts they gaue themselues wholy to satisfie their sinfull desires and so fell vppon those things good in themselues withouâ feare without prayer or thankâ giuing vnto God as if they werâ no way beholden vnto the Lorâ for them And this is furtheâ cleared by that of Salomon Hee thaâ turneth away his eares from heare ring the Lawe Pro. 28.9 euen his prayers shaâ be abomination The meaning iâ that the very best duty that wicked man can performe thaâ liues in sin and wants faith thaâ shoulde season all his actions iâ Gods worship and seruice aâ not better then abominatioâ vnto the Lord. And the like iâ alledged by our blessed Sauiouâ against those filthy Sodomits thaâ They bought they sould Luk. 17.28 they planâed they builded Things in themselues lawfull but now they become so many sins vnto them inasmuch as they abused them they bought and sold with coâetuous desires They builded âot for necessitie sake but to âhewe their pride vanitie And thus it fares with wicked men in âhis sacrament They cannot but âbuse it to their own perdition And the Bread and Wine which âhey receiue shal be so farre from being vnto them the body and blood of Christ vnto their saluaâion As it shall rather be as the âop vnto Iudas a meanes in and ây the which sathan shal enter into âuch vnto their condemnation The reasons are cleare First because wicked men are âgnorant how to vse the ordinances of God aright and stand vpon the matter of them not regarding the manner I shal not neede to presse this reason farther in regard of the affinitie iâ hath with the former doctrine Reason 2 Secondly though some doe know that the manner of Godâ seruice as the matter is to be regarded Yet their wils are sâ froward that they neuer sâ themselues arighâ about the duâ performance of any like thoâ stubborne Iewes which sayde wâ will not heare nor obey Nay the walke on stubbornely againâ the Lord and against his word and notwithstanding their iudgments be often conuicted the themselues therein constraine to consent vnto this truth Yâ their rebellious wils not beinâ sanctified leade them away from all obedience Whose condemnation doth not sleepe Reason 3 A third reason may bee that of Paul to Titus where hee doth manifest this truth more clearely when he saith Tit. 1.15 that To the pure ââe all things pure But vnto the wicked is nothing pure but euen their minds and consciences are defiled They are like vnto a cold stomacke that turnes the best foode into putrifaction and corruption the most holy things of God are defiled by such and âurne in the end vnto their vtâer ruine and destruction Vse 1 This serues in the first place âo discouer vnto vs the miserable state of wicked and vngodly âen whose sinnes increase dayây not onely by their open and âorrible crimes that breake out ãâã their liues to the great dishonour of God But euen in thâ performance of Good duties their hearing of the word theiâ praying receiuing of the Sacrament c. The Lord make these thinges turne to the vtteâ ruin and Destruction of wicked men Oh then how doe wicked men increase their sins dayly and multiply their iniquities iâ asmuch as their best duties arâ sinfull and cal down iudgement vpon them And if to doe gooâ things in an euill manner bee sâ farefull a sinne what wil one daâ become of those that haue donâ euill things in a worse manneâ to be layd to their charge likâwise Let such consider this thinâ well betimes before they be pâ into the reall possession of thâ iudgement which waytes and aâtends vpon them Vse 2 And last of all let this serue for our instruction to teach vs to feare and aboue all thinges to looke that we performe holy duties in an holy manner least wee incur the iudgement that is here threatned For if when wee haue beene at the Lordes Table and haue receiued this Sacrament vnworthily we had but only lost so much labour this were too much that wee should so much dally with God in his ordinance But alas that were nothing to this to eate and drinke to damnation If God should punish vs after this manner to turne the Bread and Wine that we receiue in this Sacrament vnworthily ânto a bodily poyson woulde it not make vs to feare and tremble âow we receiue them were wee âo perswaded that for want of a godly preparation it would bee our last Bread that euer wee should eate and would turne to the bane of our bodies Oh my brethren the Lord hath threatned the vnworthy receiuer not with a bodily death for this sinne of his but with a spirituall and eternall death euen with the death both of body and Soule for euer and shal not this moue
benefit that comes by due receiuing This Sacrament wil be a speciall prop to stay our weake faith euen as a weake and impotent man leaneth vpon his staffe and is supported and stayed vp by the same It is a prop to the weak euen so a weake faith is vnderpropped and releeued by the reuerent vse of this Sacrament Because Christ Iesus is now offered more effectually and perticulerly to his hart soule Gal. 3.1 now is Christ crucyfied a fresh and more liuely represented and set forth before his eyes yea as the Church cryeth out Cant. 2.5 Oh stay mee with the flagons of wine and comfort me with apples It is that which ministreth singuler comfort to a poore distressed soule Secondly this sacrament doth in regard of God seale vnto vs Christ and his righteousnesse It seales vp vnto vs Christ and his righteousnesse Ioh. 6.35 yea it doth assure the true beleeuer of the sweete promises of life and of mercy that Christ with all the merits of his death obedience belongs vnto vs in perticular that euen as verily as we eate the bread and drinke the wine which turne to the nourishment of our bodies to comfort and refresh the same So are our soules by faith much more nourished and refreshed by the merits obediânce of Iesus Christ Ioh. 6.35 which is the âpirituall foode of our soules Thirdly this Sacrament serâeth to quicken a man and to âut spirituall life into his soule It quickens to all good duties âo all good duties of thankefullnesse and obedience to God and man For when a man comes ânce to consider Gods infinit mercy in giuing his Sonne to âeath and Christs wonderfull âoue in suffering of death It will make a heart if there be any loue âf God at all shed into it fearefull âo offend God who hath bene âo good and gracious a father ânto him seeking him vp Luke 15.4 when âe was lost and gone astray and âuickning him that was Dead in Trespasses and Sinnes Ephe. 2.1 And laye ââ darkenesse and in the shadow of death And so likewise will it make a man most carefull and willing to please God to be louing and merciful vnto men because now in this sacramenâ we come to renew our couenanâ with God to seale to it afresh that so euer after wee might beâ the more careful to keepe it thesâ and many more are the sweetâ benefits that we shall receiue bâ comming prepared to this holy ordinance 5 The hurt and danger which otherwise wil insue doth shew the necessity of the same The fift and last reason to perswade vs to this duty of preparation may bee taken from thâ great hurt and danger which foâ want thereof will follow Foâ besides the losse of the benefit there is a fearefull iudgement threatned to the vnworthy receiuer namely such a one becomes guilty of the body blood of Christ It is not the losse of a mans labour that is all but the fearefull punishment which wil fall vpon such should terrifie all such eate and drinke their owne iudgement such doe no better then mock God to his face because they will seeme to make a couenant with God that God shall be their God and that they will be his people but when they should seale this couenant as euery Christian doth in this Sacrament that coms prepared therevnto they will not bee brought to that This is nothing else but to dally with God for a man to prouoke his maker Let not such be deceiued God will not bee mocked if wee doe not sanctifie our selues and sanctifie the Lord in our hearts in a holy and godly preparation when we come to this his ordinaÌce that so we may reape some benefit and comfort by it to our owne saluation let vs assure our selues the Lord will bee sanctified of vs and wee shall serue his iustice for abusing so holy and excellent an ordinance to our owne condemnation In all which respects let vs learne to make more conscience of this duty to prepare our harts and to examine our selues before wee come that so wee may be fit ghests and meete partakers of this holy banquet Wee will now make some further vse of this Doctrine to our selues The vse of the Doctrine First then seeing that examination and preparation is so necessary a thing as that without it none may dare to come to the Lords Table This may serue to Vse 1 admonish the Ministers of the word Teacheth Ministers their duty to prepare men for the Lords Table in a necessary duty that belongs vnto their places namely that they labour to helpe the poore people of God in furthering them instructing them and that in priuate as publike and in vsing all other holy helpes and meanes as preaching Note priuate conference catichising c. that so they may fit them for the Lords Table and bring them to some competent measure of knowledge fit for this holy duty This was the charge the Lord giues to the Leuites 2. Cor. 35.6 that they should sanctifie themselues and prepare the people The Lord lays this duty vpon them they are called to that place that they might instruct the simple Their lips must preserue knowledge and the people must heare the lawe at their mouth Mal. 2.7 They must bee wary and carefull that they admit none of those whome the Lord doth not admit such as cannot examine themselues whether they bee old or yong rich or poore Mat. 7.6 for if they do what were it but to giue holy thinges to Dogs and pearles to Swine Which wee are straightly commaunded of our Sauiour not to doe Vse 2 Secondly seeing no man must presume to come to this Sacrament of the Lords Supper without a serious examination and preparation of himselfe Shewes what manner of persons may not be admitted there-vnto This serues to shewe what manner of persons may not bee admitted there-vnto namely such as for want of skil and knowledgâ in the worde cannot examine themselues and prepare themselues in som good measure that so they may be meete partakers of this holy mystery Children And such are Children who in regard of the tendernes of their yeares cannot examin and prepare themselues they know not what it is to eate Christ spiritually and the like may be sayde of Mad men Mad men Ideots Ideots c. yea and such who thogh they be of ripe yeares and haue the vse of reason and doe vnderstand the doctrine of mans redemption yet if their liues declare that they are vain and prophane such as are contemners of God and godlinesse Note such as are prophaners of the Lords Saboth drunkards swearers vncleane persons or such in whom appeares not the worke of mortification and sanctification such cannot be interessed into this Sacrament None must dare to partake of this holy ordinance of God but onely such as for knowledge can and for conscience
pleased âith his owne sacrifice and acâept of the obedience of Christ ânasmuch as he appoynted him ãâã suffer for the same end Reason 3 Thirdly the infinit power âat is in Christ Iesus and the âonderfull validitie that is in his âbedience and sufferings doth âeare this truth and to the endâsse comfort of euery christian âule may settle our iudgements ââd comfort our consciences ââat Christ is euery way a sufficiât Sauiour vnto the true beleeâr that As by ones mans disobediâce many became sinners euen so Rom. 5.19 ãâã the obedience of one many be made righteous The meanes that Christ hath vsed being more forceable to repaire our breaches and to set vs at libertie then Adams siâ could be to procure our misery and to keepe vs in bondage Reason 4 And vnto all that hath beeâ said may be added the wonderfull loue of Iesus Christ toward his Church and people who aâ hee is a Prince of wonderfulâ riches power and glory beinâ the Soueraigne Lord of al thingâ and hath in his power and poâsession great varitie of all gooâ things So is hee ready and wiâling to communicate the samâ vnto others calling vpon men ââ come and to Eate and to Refreââ themselues with good things Anâ who can doubt of this that heâ that was so willing to lay downâ his life a ransome for vs when wâ were his enemies can deny vs any good thing inasmuch as we are now reconciled vnto him Oh no the Lord is very bountifull and needes not to be sparing as man in his gifts in asmuch as in him lie hid all the treasures of life and of happinesse Vse 1 This serues to refute that horrible doctrine and practice of âhe Church of Rome that leaue âhe fountaine dig vnto themselues cisternes that can holde âo water I meane which leaue âesus Christ in whome all the âreasures of happinesse are hid ând through whose sufferings aâone we come to haue life and âo relye vppon the merits of âaints and Angels and so patch ând peece out their owne merits âith others denying the free iuâification of a sinner by Christ alone a Doctrine then the which what can bee more derogatory to the bloud of Christ when men shall mingle heauen and earth together the merits of fraile men with the al-sufficient sufferings of Iesus Christ Vse 2 Secondly this may minister matter of singuler ioy and consolation vnto the Godly thaâ Christ is euery way a sufficienââau iour Whatsoeuer then ouâ wants and necessities are Leâ Christ be our refuge and to him let vs goe heere wee may hauâ supply made vnto them all Christ is a gracious helpe anâ remedy vnto all afflicted consciences hee hath promised tâ satisfie the hungry and to refresâ the thirstie soule yea hee will fiâ vs with all good things anâ neuer send vs away emptie Of this Bread Of this Cup. Doct. 7 Note further heere that the true Communicant is not onely to Eate but to Eate and Drinke Christ deliuered both these signes not onely the Bread but the Wine also vnto the Disciples So that the instruction is That both kinds by the Minister are to be deliuered Communicants are to partake of both kinds and both kindes by the Communicant are to bee receiued not Bread onely nor Wine onely but Bread and Wine And great Reason Reason 1 For first it is Christs commandement that wee should doe âo After a man hath examined âimselfe he is inioyned To Eate âf this Bread and Drink of this Cup. Luk. 22.19 1. Cor. 11.24 Luk. 22.20 Ioh. 6.54 And often are these words vsed ây Christ Take eate this is my boây which is giuen for you and âhich is broken for you And so for the Wine Drinke ye all of this and This is my bloud which is shed for you This then being Christs commaundement and his owne ordinance doeth bind all to this duety Reason 2 Secondly the true communicant ought to partake of both signes and communicate vnder both kinds in regard that Christs bloud was indifferently shed for all the faithfull for the Layetie aswell as the Clergie and All are commaunded to shewe foorth Christs death vntil he come and how shall this bee done but by eating of the Bread drinking of the Wine for so sayth the Apostle 1. Cor 11.26 As often aâ yee shall eate oâ this Bread and drinke of this Cup ye shew the Lords death till he come And againe of the Wine Chrisâ sayth thus This is my body whicâ is shed for you and for many for the remission of sins Mat. 26.28 Why then should the bloud of Christ or the Cup which doth represent the same vnto vs bee denied them vnto whom Christ hath giuen it If âhey haue part in Christs death which is the thing signified why âhen not in the Signe and Seale âhereof Reason 3 Thirdly to receiue this Sacrament vnder one kind is to make âhe condition of Christians vnâer the Gospell inferiour to the âstate of the people of Israell vnâer the Law For what sayth the âpostle 1. Cor. 10.4 They did all drink of that âiritual Rocke that followed them ââd that Rocke was Christ But ââat were absurd to make the âândition of such that liued vnâer the shadow to excel the conââtion of such as liue vnder and enioy the substance no no the Lord doth more highly honour his Church vnder the Gospell then so to keepe them back from any priuiledge they enioyed vnder the Law Vse 1 This doth shew how sacrilegiously the Church of Rome doth deale with the people who will not suffer them to partake of this Sacrament in both kindes but depriue them altogether of the Cup separating those thingeâ which God hath ioyned together and so bereaue the poore people of GOD of the sweetâ comfort of this Sacrament making them but a dry feast only oâ Bread whereas Christ hath instituted and appointed Wine asweââ as Bread to be vsed in this Sacrament of all such as come prepared thereunto Now if any should aske Why Bread and Wine why Christ should make choyce of Bread and Wine rather then any other creature to represent his death and passion in this Sacrament I answer because it is his will and if there were no other reason to be assigned this were sufficient and with this we ought âo rest contented it is his pleasure it is his will As it is sayde âoncerning the preaching of the Gospell 1. Cor. 1.21 It pleased God by the fooââshnesse of preaching to saue them âhat beleeue Yet there may bee other reaâons giuen wherefore Christ in â speciall manner might make âhoyce of these signes in this Saârament Because Bread is the most ordiâary food of the body and therfore called the Staffe of mans life So is Christ the foode of the soul by the which we are nourished vnto eternall life Howbeit these elements doe but in part shadow out the same the one being earthly the other heauenly the one
seruing but to preserue a temporall life and that but for a time the other tending to the preseruation of a spirituall life and that for euer And heerein indeed do these signes make wonderfully for Gods glory in that hee shoulde make choyce of such weake meanes that so his glory might appeare If we had bin to receiueâ any other signes or things of aâ higher nature we should haue been ready to haue pored so vpon the shadow as that we should haue lost the substance and ouâ senses woulde haue beene more wrought vpon then our heartes which the Lord in his wisedome hath preuented in giuing vs these signes of Bread and Wine Of this Bread Of this Cup. Doct. 8 Last of all obserue heere that if Christ took gaue Bread and Wine retain still their natures and deliuered Bread and Wine then they must needes retaine their former natures and their former proper substance and still remaine the same elementes euen after the words of consecration Against the doctrine of the Church of Rome which holde that after the words of consecration there remaineth no Bread at all but that it is transubstantiated into the very body bloud of Christ a meer fable and fantasie against all diuinity philosophy reason sense and experience Reasons against transubstantiation First it doth ouerthrow the very nature of a Sacrament which consisteth of two partes an outward signe an invisible grace Now then if after the wordes of consecration the Bread Wine were transubstantiated into the very body and bloud of Christ then the signe must needes bee taken away and the element ouerthrowne Secondly the Lord leads vs to the spirituall vse of this Sacrament by sense thus that as the substance of the bread and wine receiued strengtheneth and comforteth the body euen so Christ receiued by faith Ioh. 6.33 doeth nourish and strengthen the soule Now then to take away the naturall vse of this sacrament wherin can our faith be coÌfirmed strengthened which euer relies vpon this in the vse of this Sacrament that as the bread and wine serueth to nourish and feede our bodies so doth Christ Iesus and the merits of his death passion feede our soules so that while they take away the substance of bread and wine in this Sacrament the very nature and spirituall vse of the Sacrament is taken away with it Thirdly wee now that liue ânder the Gospell receiue the same in substance which our âore-fathers did vnder the Lawe But the Manna they eate off and âhe Spirituall Rock they dranke âf 1. Cor. 10.1 was not Christs body and âloud corporally because hee âas not then come in the flesh âeither had he taken our nature âpon him Therefore it was by âith that they fed on Christ vnâer the law Neither is there any other feeding on Christ vnder the Gospell Fourthly if the bread wine should so miraculously be turned into the very body and bloud oâ Christ how could it bee that iâ should not appeare vnto the outward senses for our senses still apprehend the same to bee Bread and Wine The eye seeth it the taste deserneth it to bee Bread and not flesh to bee Winâ and not bloud And thereforâ that doctrine of transubstantiation is most false and absurd I might hereunto adde diueâ reasons of this nature As namely if that should be granted theâ mayntaine what absurditieâ would follow it As Hypocriteâ shoulde then eate the flesh oâ Christ and so be saued inasmucâ as Christ hath said Hee that eateth my flesh and drinketh my bloud Ioh. 6.15.54 hath eternall life Besides what canibals would they make of christians to feede vpon mans flesh which nature it selfe doth abhorre And to make a naturall body ân diuers places at one time which cannot be Vse And last of all as this doctrine serueth to confute our aduersaries the Papists that hold there âs no bread at all in the Lord Supper So it maketh no lesse against such as conceiue there is nothing âut bread to bee expected there ând this is the condition of many thousands that come âhereunto They are not able to âo discerne of the Lords body âoore Soules they want the eye âf faith and this must be spiritually discerned Whereas the true beleeuer beholds the Lord truly although not corporally to offer vnto him Iesus Christ with al the precious merits of his death and obedience vnto his endelesse comfort though naturall men neither see nor feele it inasmuch as they being not able to discerne of the Lords body come vnto this Supper as to their appoynted and ordinary foode And thus much for the Apostles precept or commandement Let a man therefore exam c. Let vs pray The Fourth Sermon 1. Cor. 11.29 For hee that eateth and drinketh ânworthily eateth and drinketh his âwne damnation because he discerâeth not the Lords body IN the former verse wee haue heard the Apostles precept that euery one ought â Examine himselfe before hee âome to the Lords Table and partake of these holy Mysteries Wee haue heard the necessitie of that duty The subiect of it a mans selfe And the duty it selfe examination And wherein the same doth consist Wee are now to speake of the second generall part of the text and that is the reason the holy Ghost doth heere lay downe to inforce the dutie and the Reason is taken from the great hurt and daunger which for want of this Examination is like to ensue layd downe in these words For hee that eateth and drinketh vnworthily eateth and drinketh his owne Damnation That is by eateing and drinking these holy mysteries vnworthily that is vnprepared and vnreuerently they doe thereby prouoke the Lord to plague and âunish them with some iudgeâent or other in this life to ââring them to the sight of their âinnes and to repentance for the âame if not then with condemâation in the life to come ând in handling of âis reason we will âbserue this order ãâã speake 1. Of the persons 2. Of the punishment 3. Of the cause of their punishment Of vnworthy receiuers Two sorts of vnworthy receiuers there âe two sorts one pertaining to âods couenant the other not âe one the godly who thorow âegligence and carelesnesse may ââme to to this Sacrament vnâted and vnprepared without âat reuerence and due respect âey ought to shewe vnto such âcellent mysteries The other âicked and profane that want âith and so come in their sins ignorance blindenesse malice c. vnto whome this ordinance of God is a sauour of death vnto death And Two sorts of punishment And as the persons do differ so doe their punishments the godly if they come vnprepared vnto this ordinance withouâ that godly examination and preparation they ought to makâ thereunto the Lord wil not passâ by that sinne of theirs but he will bee sure to chastise them so the same they eate and drinke iudgement vnto themselues buâ what iudgement ãâã ãâã ãâã ãâã ãâã âfflictioniâ
vs If our bowels and intrals should be in danger to rot within vs Note for receiuing this Sacrament vnworthily would it noâ make vs looke about vs And what shall we no way regardâ what the Lorde hath heerâ threatened that Hee that eatetâ and drinketh vnworthily eateth anâ drinketh his owne damnation Thâ were a pittifull folly The Lorâ 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 beleeueâ 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
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 âroue his own work Gal. 6.4 that he may haue âoy in himselfe And this duety beâongs vnto all from the highest vnto the lowest be a man neuer âo holy wise learned mighty c âet before he must dare to come âo this Sacrament this is the duây that is to be performed by him âe must Examine himselfe And âreat reason Reason 1 For first none can be so cerââine of the estate of a mans hart ând conscience Euery man is best acquainted with his owne estate as a mans owne âelfe It is true the Apostle here âoeth not exclude others from âe 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
euen their best dueties they shall bee excercised in âs hearing the word receiuing âf the Sacrament prayer c âhese are abomination vnto the Lord and these adde vnto the measure of their sins being not performed in a holy manner in âaith repentance and obedience which is altogether impossible âor any that are ignorant to doe And yet alas though the estate of such as liue in ignorance bee so âamentable and fearefull as wee âeare it is how many be there âhat seeme to haue past a state of âheir Soules to ignorance for a âearme of life as if they had whoây deuoted themselues to sinne ând Sathan and that there were âot a reckoning day to come Vse 3 Lastly this may serue for our ânstruction to teach vs to vse all care and diligence to get knowâedg 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 ân 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 âeete 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 ât is so necessary in the receiuing of this Sacrament that without ât we can neuer receiue aright or âruely 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 âhe 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 beâong vnto our selues in particuâar The Scripture calleth Christ â Redeemer indefinitely the ârue 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
Eate Drinke 2. The Qualification of the person implyed in this word So. 3. What hee must Eate and Drinke This Bread Of this Cup. And first for the dutie it selfe As before he was inioyned to examine himselfe So heere by no âesse straight an iniunction to Eate and to Drinke The Doctrine is Doct. 1 That it is not leaft to our âhoyce To receiue thâs Sacrament is not a thing indifferent whether we wil come to âhis Sacrament or not to receiue ât or not to receiue it but it is the will of God and his commandement that we should come vnto it as often as conueniently vvee may And so let him Eat c. This is not a bare permission but rather a precept and binds all vnto obedience therevnto And therfore as it is our duty to heare the Worde to pray to sanctifie the Lords Sabboths c. because the Lord hath so commanded euen so hath the Lord commanded vs this dutie likewise to come and partake of this holy Sacrament And the necessity of this wil appeare if we do but consider how straightly the Lord inioyned the people of the Iewes the obseruation of the types of both the Sacraments Such as was Circumcision vnder the Lawe when the Lord commanded the vncircumcised Man-child that was not circumcised according to the ordinance of the Lorde to bee cut off from his people Gen. 17.1 Exo. 3.24.5 Num. 9.13 as one that had broken the Couenant And so for the Passeouer he that did not keepe it solemnly according to the law was to be cut off from Gods people now then if it hold so in the ceremony then how much more in the Substance But the Reasons that followe will shewe the necessity of the same more clearây Reason 1 First the receiuing of this Saârament in a holy manner is a ârincipall part of Gods worship ând seruice which euery Christiân is bounde to perfourme Now âhe Lorde will bee serued accorâing to his will prescribed in his Worde It resteth not in man to ârescribe or appoynt but to reâaine and embrace that which is taught by him For in vain do they worship me Esa 29.13 14 teaching for Doctrine men precepts Mat. 7.7 Now one principal part of his worship consists in the due receiuing of this sacrament and therfore in obedience to so holy an ordinance of God men must com therevnto Reason 2 Secondly it is an holy helpe and meanes to increase grace howsoeuer of it selfe it cannot conferre grace for vnto some both the worde and Sacraments are but the sauour of death vnto death 2. Cor. 2.16 Yet notwithstanding this Sacrament may truely be sayde to bee a Conduit to conuay the grace of regeneration and remission of sins vnto the true beleeuer Simile Euen as the Princes Letters are saide to saue the life of a malefactor whereas indeede they doe but signifie the Princes pleasure that he shall be saued And âhe Lord working grace in the hearts of his seruants hath ân his wisedome appoynted the âord Sacraments prayer c. to âe the meanes for the effecting of âhe same Reason 3 Thirdly this Sacrament is a âonfirmation of our couenant ând serues to bee a seale of the âame betweene God and vs Gen. 17.1 that âe will be our God Esay 43.25 and wee will âecome his people by the which âs by a most sure and certaine âledge giuen on Gods part Ier. 31.31 and âeceiued on ours Zach. 8.8 God of his âreat mercy doth as it were âând himself to vs by an euerlastâg decree to bee our God and âee againe binde our selues vnââ him to remaine his people ând to keepe a constant course of obedience before him Vse 1 And surely this condemnes those as do wittingly and wilfully abstaine from the Lords Supper For reprofe As many do offend in comming vnworthily and vnprepared so many offend in comming not at all when occasion opportunitie is offered vnto them to come Doth not the practice of such men beray that they do lightly esteeme of Gods ordinance Simile If the King or some other greate parsonage should haue graunted vnto a man the lease of some goodly Mannor vppon very reasonable conditions and appoint a day to seale the writinges who woulde not giue attendance or rather what great ingratitude were it for a man not to come at the time appointed but âilfully to refuse and contemne ãâã friendly an offer Oh beloued âhe Lord of heauen and earth he âath promised to giue vnto vs Christ and with him al things Rom. 8.32 Heaâen eternall life and the saluatiân of our Soules The very day ând time of the Administration âf this Sacrament of the Lords âupper what is it but the seaâng day wherein the Lord offers âo confirme his graunt vnto vs ând to stablish that his couenant âhat ingratitude then shall wee âe guiltie off if wee neglect so âreat saluation And surely this Sinne of wilâll refusing or abstaining from âe Lords Table is not all one âut it hath many other sinnes atânding vpon it and accompaâying it First such men as doe wilfully abstaine and absent themselues doe contemne and despise the commandement of Christ himselfe What sins they are guilty of that neglect to tome to the Lords Supper who hath commanded al to doe this To examine to take and tâ eate Now to rebel against God Christ is noe small sinne Since herein they cannot but declare what a light esteeme they hauâ of the couenant God hath madâ with them the seale of the same Secondly such make light account and despise the memorâ of the blessed death and passioâ of Iesus Christ which hee sâ straightly commaunded vs to keepe in memory as whereiâ wee shall shew forth his death vâtill his comming againe For so ofteâ as ye shall eate this bread and drinkâ this cup ye shew the Lords death tâ he come Thirdly this wilfull conâempt in any doth manifestly âeclare the great vnthankefullâesse of such vnto God Vnthankefullnesse in a great measure Who â great measure and deepe comâassion towards our poore soules âoth afforde vs such props and âayes to support our weake âith as this Sacrament is For âch is our weakenesse while we âe here euen when wee haue âained vnto the greatest meaâre of grace and assurance of âr Saluation that wee stand in âede dayly of the word and Saâââments as to beget so to conâme and strengthen vs in the âce receiued And therefore ãâã neglect the same when the ârd doth offer it vnto vs doth âânifestly declare great ingratiâe against God Fourthly such bee guiltie of ãâã contempte of the price of their redemption euen the most precious body and bloud of Christ which is offered in this sacrament vnto euery true beleeuer Mat. 26.2 28 6. This is my body which is giueâ for you c And the very foode of their soules Ioh. 6.55 men so loath so lightly regard Fiftly such men
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 âegard not the increase or conâirmation of the same And lastly such as willingly ând wilfully refuse to come deâpise the communion of Saints ând the fellowship of the Church ând people of God and heereby âut themselues off from Christ ând his Church For this Sacraâent is the Communion of the âody and bloud of Christ from âe which they cut and seuer ââemselues vs vnworthy And thus you haue seene how âany 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 dangeroââ 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 âxceeding sinfull For knowe O âhou vaine man that it is thy sin âo neglect to come to the Lordes Table when occasion is offered ânto thee from the Lorde and âhou hast aggrauated thy sinne ãâã that thou art not prepared to âome vnto it What do such men âat glory in their owne shame âur life should bee a continuall âeparation and setting of our âues in order for euery Christiâ duety yea such as our dayly ââcrifice is to be offered vp vnto âod 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 goâpel one that must be excused bâcause he had bought a farme ânother 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 ân the vse of such meanes as are âppoynted of GOD for the increase of grace Amongst which âhe reuerent vse of this Sacrament is not the least There are other obiections âhat are of another nature made ây weake Christians who are âuch discoraged in themselues ând 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
commendable Esa 1.14.15 yet haueâng their faylings in some pertiâulars the Lord did abhor both âhem and their seruices hence âs it that Dauid giuing direction ânto Salomon his son touching Gods worship Doth prescribe âs the matter so the circumstances âhat belong vnto it how and âfter what manner hee shoulde âerue the Lord. And thou Salomon ây sonne 1. Cro. 28.9 knowe thou the God of thy âather and serue him with a perfect âeart and with a willing minde c And the same doth Salomon againe in his time giue touching Gods worship Eccle. 5.1 When thou goest into the house of God take heede to thy feete How is this thing vrged in all the Epistles of the Apostles that men should regard circumstance in the Act of Gods worship and the manner how they performe it as the matter as The Lord loueth a chearefull giuer Iam. 2.12 So runne ye that ye may obtaine and So speake ye 1. Cor. 9.26 and so doe ye as they that shall bee iudged by the perfect law of libertie These present texts of Scripture and the like whereof the Scriptures are full they all serue to confirme vnto vs the vndoubted truth of this doctrine that circumstances are to bee regarded in Gods seruice and men must regarde the manner as the matter in the true performance of the same Reason 1 And great reason for the Lord that hath commaunded the one hath commanded the other and we haue a commaundement for circumstance as well as for substance and God lookes that his worke should be well performed as performed Reason 2 Secondly Circumstances of actions may ouerthrowe an action Giue me children saith Rachell or else I die A speech proceeding from a Spirit very impatient of delay That notwithstanding the desire it selfe was not vnlawfull yet her manner spoyled the matter and so in the âandling of the word of God when men shall leaue the founâaine the pure word of life and âtuffe their Sermons with philoâophy and the vaine fantacies of mans braine and so in prayer when men will seeme to Drawe neere vnto God with their lipps when their hearts are far from him And to giue Almes pharisayical-like to bee seene of men circumstances make or marre all Reason 3 Thirdly and lastely God is a Spirit and hee that will worship him must worship him in Spirit and truth It is not shewes and shaddowes that will serue his turne make we neuer so glorious a shewe if wee giue not the Lord our hearts all is nothing worth So then whether wee consider that God hath commaunded the manner as the matter that circumstance of an action may ouerthrow an action or that God beeing a Spirit must be worshipped spiritually we conclud the circumstancs in Gods seruice must bee regarded of vs that so holy duties may bee performed holily Vse 1 And surely this serues in the first place to reproue such as stand vpon the worke-done Forreprofe not regarding any circumstance or the manner of doing it How many haue we in euery congregation who thinke they can say inough for themselues that they they haue beene at the Church vpon the Sabboth if they haue offered their there presence once or twise vpon that day God âs much beholden vnto them âhey haue done inough yea asmuch as any or as the Lord doth require And so if once or twice ât the most in the whole yeare âhey partake of this Sacrament what would we more although poore Soules in the meane âime they haue but offered the Sacrifice of Fooles and the Lord one day will say vnto such Who hath required these things at your hands yet heerein they thinke they highly honour God neuer regarding how or after what manner they come therevnto Vse 2 Seccondly this may serue for our instruction to teach vs to learne what circumstances are required in euery duty For instruction and how and after what manner wee should performe the same both in publick and priuate the hearing of the word receiuing of this Sacrament Prayer Singing oâ Psalmes c that so performing them aright both for matter and manner or at the least so indeuoring wee may bring some glory vnto God and peace and comfort vnto our owne Soules thâ which we shal neuer doe so long âs wee rest contented with the outward matter of Gods seruice ând looke not after the right âanner of our performing of âhe same but of this before And thus much for the Quaââfication of the person that âust communicate Wee come âow to the third and last cirââmstance what hee must Eate ââd Drinke Of this Bread of this âup And so let him eate of this Bread âd drinke of this Cup. the handling of âis point we are to serue two things 1. What it is to Eate and Drinke 3. Circumstance What he must eate and Drink 2. What we Eate and Drinke For the first A two-fold eating wee must know ât there is a two-fold Eating ânally and Spiritually The first is an outward partaking of the outward signe of Bread Wine carnally 1 Carnally which indeede a wicked man may doe which doth reape no benefââ nor comfort thereby as Iudaâ did and as all wicked and impenitent persons that liue in theiâ sinnes and want Faith the hanâ of the Soule whereby the truâ beleeuer doth lay hold vpoâ Christ doe at this day The second is spirituall anâ mysticall 2 Spiritually and that is by faith iâwardly to feede vppon the bodâ and bloud of Christ And ãâã much importeth those words ãâã our Sauiour I am the bread of liâ hee that commeth to mee shall neâ hunger Ioh. 6.36 And hee that beleeue on me shall neuer thirst And thâ to feede on Christ What it is to feede on Christ is to beleeâ in Christ And it is an action the Soule when as wee doe by faith apply Iesus Christ his death and passion vnto our own soules in particular beleeuing that hee dyed for our sinnes Rom. 4. vlt. and rose againe for our iustification According to that of Iohn As many as receiued him to them he gaue prerogatiue to âe the Sonnes of God euen to them that beleeue on his name So then âo feed on Christ is to beleeue in Christ And indeede To feed on Christ and to beleeue in Christ all one Christ attribueth the same fruite and effect to âhem that beleeue in him that âe doth to them that eate his boây and drinke his bloud to teach âs that by eating and drinking âe meaneth nothing but beleeâng And to this end to conâme vs heerein compare these âcriptures together He that eaâth my flesh and drinketh my bloud Ioh. 6.54 hath eternall life verse 40. And This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will rayse him vp at the last day Whereby it appeares how Christ doeth attribute that to beleeuing hee doeth
to eating and drinking And hence it is that vnder the Law before Christ came in the flesh it is sayde that the Fathers did Eate the same spirituall meate and drink the same spirituall drinke the Corinthians did 1. Co. 10.1.2 and other Christians that liued vnder the Gospell And how could this be but onely by faith resting vpon the promises of Christs comming that it was hee alone thaâ should take away the sinnes oâ the Worlde Luk. 23.40 And thus did the beleeuing theef vpon the crosse âhough he did neuer receiue this âacrament eate the body and ârinke the bloud of Christ to eâârnall life Obiect If to beleeue is to eate Christ ãâã what ende then serues the âse of the Sacraments in the Church Answ They still retaine their vse ââd are most holy and excellent ârdinances of God to be vsed of ãâã for our benefit and comfort ââd serue as for the begetting of âith and other the graces of âod in vs so for the confirâation and strengthening of the âme Now who hath that grace of âod so firme and perfect in him âut stands in neede of helpe daiâ and of the further confirmaâon of the same Loe this is one ãâã the most excellentest ordinance of God that he hath sanctified to the same end which in all holy obedience wee are bound to vse as a thing most necessary while we liue heere So then the poynt of Instruction is That Doct. 4 The faithfull onely feeede on Christ in this Sacrament The faithfull onely feede on Christ in this Sacrament As a man comming to a feast being hungry is assured there to be refreshed and strengthened so the true beleeuer that hungers and thirsts after righteousnesse is surâ heere to be satisfied And indeedâ inasmuch as the fruite and benefit thereof doth appertaine vnto a spirituall and eternall life wicked men cannot thus partake oâ Christ in this Sacrament Theâ wante a hand to lay holde oâ Christ a mouth to receiue Chrisâ a stomack to disgest Christ aââ can only taââ of the outward elâments of Bread and Wine to the preseruation of a temporall life but can in no wise so partake of them as they may serue for the strengthening of their soules vnâo eternall life For heerein indeed is that true which the holy Ghost speakes of the word preaâhed That it profited not Heb. 4.2 because ât was not mixed with faith in them âhat heard it So euen so may it be âayd of this Sacrament that it ârofiteth not because it is not âixed with faith in them that âeceiue it But this point was sufâciently declared in that part of âhe communicants examination âhich shewed the great necessity âf faith to the due receiuing of his Sacrament The vses follow Vse 1 Seeing then that the faithfull ânely feed on Christ in this Saârament wee may hence learne that all men doe not receiue alike Some catch onely the Shaddowe some lay holde vpon the Substance Some feede on Christ others feede onely on the elements of Bread and Wine Some are strengthened in the inward Man and Christ doth dwell in their hearts by faith Others againe haue but the body only refreshed and their souls in the meane time hunger-starâued and ready to perish Vnto some this Sacrament is a sauouâ of Life vnto Life vnto others the wofull sauour of Death vnto Death and eating the same vnworthily eate and drinke Iudgement vnto themselues And thiâ is the condition of all such aâ want faith Vse 2 Secondly seeing the faithful reape such benefite by the reuerent vse of this sacrament to feed on Christ and to bee nourished vnto eternall life Whereas wicked men that want faith reap no fruit or benefite by it But on the contrary this Sacrament is as poyson vnto them and prooues the very bane of their Soules so as they eat and drink their owne damnation This shewes what ought to be the care of euery godly Pastor ând faithfull Minister euen to âarre from so sacred an Ordiâance all such as shewe themselues vnfaithfull and impeniâent and in whose liues there apâeares not the worke of Sanctiâication all are not indifferentâ alike to be admitted for that âere to make the Church of Christ ãâã Stye of Swine No Holy things ââe not to be giuen to Dogs Mat. 7. A naked sword in the hand of a child or mad-man that cannot vse it Let discipline haue her place and wicked men as rotten members cut off that so they may bee brought to the sight of their sinnes and repentance for the same that the rest may feare and so be preserued in sound doctrine and holinesse of life and conuersation Note Oh if Ministers would but consider of this that in giuing of these Seales to any they do thuâ much as if they should say vnto euery one whom they do admit I as the Minister of Christ and in hiâ stead do by these Seales assure thee that thou art the childe of God ââmember of Christ who is wholly thine for thy eternall Saluation which to do to a lymb of Sathaâ how horrible a sinne were it And for this cause it is well proâided in our Church in this and that the Minister must not onely examine such as hee admitteth vnto the Lords Table âut also refuse such as he findeth âo bee ignorant and can giue no âestimony of their faith be out of charitie or any other wayes âe notoriously wicked and shew âo token of repentance These ând such like euen by the order âf our Church ought to bee deâarred not suffered to partake âf the Lords Supper So that what Minister can admit such but âust incur Gods heauy displeaâure abuse his Sacred ordinance âreeue Gods faithfull people âncourage others in sin make âimself guiltie of other mens iniâuities then the which what can âe more fearefull Furthermore Ministers must know that this Sacrament is the Lords broade seale of eternall life The keepers whereof are the Ministers of God Now therfore as the Lord-keeper of the Kings broad seale is guiltie of of great offence if not of treason it selfe that should giue it without authoritie from his Maiestie How much more haynous is that Ministers sinne who shall giue the seale of Gods kingdome to such as he is not able to iustifie it before God that is fit for the same This I speake not as though I meant that any man can iudge of the heart for that is proper to the Lord. Onely this I say that God who hath made his Ministers keepers of his seale hath plainely shewed to whome they must deliuer it and hath put as it were a rule and measure into their hands to measure euery one by that so they may know whom to allow whome to disallow Vse 3 Thirdly and lastly seeing that onely the faithfull feede on Christ vnto eternall life and that to beâeeue in Christ is to eate Christ This may minister matter of singuler comfort and consolation vnto the Godly in time
of âryall tribulation Sicknesse and âther aduersitie to consider âhat howsoeuer by sicknesse perâecution imprisonment c they âay bee kept from partaking of âis holy banquet they cannot âe kept from partaking of Christ ây faith and howsoeuer they âay be seperated from the conâregation and societie of the faithful yet they haue stil a secret and sweete fellowship societie with Christ their head who will accept of the will for the deede and answer the desires of their Soules when they cannot come vnto his ordinance with a gracious supply of his owne spirit Now as we haue heard what it is to eate Christ viz. to beleeue in Christ and that it is a priuiledg that belongs only vnto the faithfull so to doe So now we are to obserue our spirituall vnion which by this meanes wee shall haue with Christ The Godly haue communion with Christ in this Sacrament For this word Eate and Drinke serues to set out vnto vs our Spirituall vnion and communion that we haue with Christ being made now bone of his bone and flesh of his flesh That as verily as wee see and feele our bodyes to bee nourished and fed by the outward elements So euen so vndoubtedly are our soules likewise nourished strengthened by the body and bloud of Iesus Christ applyed by Faith So as the true beleeuer becomes now assured that Christ Iesus with all the merits of his death and passion becomes to be his righteousnesse and obedience and doth âruly belong vnto him seeing Christ is his Euen as truly as Bread and Wine is turned into his substance and becomes his so Christ and his benefites becomes âis likewise Christ in this Sacrament doth giue the true beleeuer a sure possession of himselfe So that the Instruction Doct. 5 that doth arise hence to the ândlesse comfort of euery true âeleeuer is That Christ Iesus in this Saârament of his Supper doth giue vnto the true beleeuer a sure possession of himselfe And heereby wee come to bee ingrafted into Christ and to haue a spiritual being in him So that as the spirituall eateing of Christ consisteth in faith by the which the true beleeuer doth truly partake of Christ so doth it in a consequent and effect of faith which is our spirituall vnion and coniunction we haue with Christ And this the Apostle calleth a Great mistery Speaking of Christ and his Church Ephe. 5.32 for what vnion can be greater or stronger then that which is betweene the thing nourshing and the thing nourished The cup of blessing saith Paul which we blesse is it not the communion of the bloud of Christ 1 Cor. 10.16 And the bread which we breake is it not the communion of the body of Christ And the Bread and wine are not onely pleadges of what shall bee bestowed vpon âs but effectuall meanes to conâerre exhibite the things promised vnto vs. Yet what can be âearer vnto vs then our Meate ând Drinke Wee can haue no âreater interest into any thing âhen in our foode for that is part âf our selues and turnes into our âery substance and there is no ââe member of the body but âceiues life and strength from â what then can more liuely exâresse this vnion and coniunctiân that wee haue with Christ then âread and Wine in this Sacraâent doth â am not ignorant how the spiâ of God in the Scripture doth âder diuers similitudes labour â set out this our vnion and coniunction with Christ as by the Similitude of a Marriage the strongest coniunction thaâ can be betwixt any By a building whereof Christ is the foundation By a tree whereof Chriâ is the Roote wee the branches Nay more which is strange theâ is scarce two things in nature come to bee made one But thâ spirit of God in some one placâ or other doth borrowe a comparison from the same to expresâ our vnion and communion thaâ wee haue with Christ But amongst al other things none caâ more liuely set out the same vntâ vs then this Sacrament doth where Christ doth in a most liuely manner communicate himselfe vnto the true beleeuer ãâã the which he comes to be tranâformed and trans-changed intâ into the Godly Nature 2. Pet. 1.4 making vs one with himselfe Obiect But Christ is in heauen and we are vpon earth how then can ât bee that wee are vnited vnto him Answ I answere that though Christ âe in heauen and we on earth âo distance of place can hinder his vnion inasmuch as it is spiâituall and so hath Christ promiâed to be present with hiâ church ânto the end of the world Ioh. 14. spiriâally We may see this to bee âeare by the members of Christs âysticall body howsoeuer they âe scattered and dispersed thoâwout the whol earth and haue âuer seene each other yet are âotwithstanding knit together â the bond of one spirit into an âly Communion Note and haue in âem a fellow feeling of the miseries one of another Then why should wee doubt but that the head and members of this mysticall body are also one by the same spirite though Christ be in heauen and wee vpon earth There needes not any corporall presence for the effecting of this vnion his spirite is sufficient while we abide heere which is giuen to all that truely beleeue Now from this ground of a Christian mans vnion with Chrisâ there proceedes many comforts Comforts arising from our vnion with Christ First then seeing we are vniteâ vnto Christ and made one witâ him heere-hence ariseth a notâble comfort That the Lord Iesus Christ 1 Comfort who sanctified oâ Nature that hee might assumâ it hee will also sanctifie vs iâ asmuch as hee hath vnited vs vnto himselfe It is not so leaft vnto vs to doe as that the Lord Iesus Christ will bee a meere patient but hee hath taken it into his owne hand to perfourme Moses may marry an AEthiopian but hee cannot change her colour but the Lord Iesus Christ shall make to himselfe a glorious Church Eph. 5.27 not hauing spot nor wrinkle And from him shal we haue such a garment as shall couer all our nakednesse from Gods sight Euen Christ our righteousnesse who being vnited vnto vs and we vnto him shal couer vs therwith For shall the woman in the Gospell but touch Christs garment be cured and âhal we be incorporated into his body Mat. 9.20 and made one with him and not haue the running sores of our corruptions stayd and more and more solued in vs by the worke of Gods Spirite that is in vs. 2 Comfort Secondly we haue by our vnion with Christ a communion of estates for being vnited vnto him he must needes be touched with compassion of our infirmities This is clearely to be seene in a naturall body as the Apostle witnesseth 1. Cor. 12.16 If one member suffer all suffer with it The foote cannot be payned but the head is affected with it one finger cannot