commendable Esa 1.14.15 yet haueâ—ng their faylings in some pertiâ—ulars the Lord did abhor both â—hem and their seruices hence â—s it that Dauid giuing direction â—nto Salomon his son touching Gods worship Doth prescribe â—s the matter so the circumstances â—hat belong vnto it how and â—fter what manner hee shoulde â—erue the Lord. And thou Salomon â—y sonne 1. Cro. 28.9 knowe thou the God of thy â—ather and serue him with a perfect â—eart and with a willing minde c And the same doth Salomon againe in his time giue touching Gods worship Eccle. 5.1 When thou goest into the house of God take heede to thy feete How is this thing vrged in all the Epistles of the Apostles that men should regard circumstance in the Act of Gods worship and the manner how they performe it as the matter as The Lord loueth a chearefull giuer Iam. 2.12 So runne ye that ye may obtaine and So speake ye 1. Cor. 9.26 and so doe ye as they that shall bee iudged by the perfect law of libertie These present texts of Scripture and the like whereof the Scriptures are full they all serue to confirme vnto vs the vndoubted truth of this doctrine that circumstances are to bee regarded in Gods seruice and men must regarde the manner as the matter in the true performance of the same Reason 1 And great reason for the Lord that hath commaunded the one hath commanded the other and we haue a commaundement for circumstance as well as for substance and God lookes that his worke should be well performed as performed Reason 2 Secondly Circumstances of actions may ouerthrowe an action Giue me children saith Rachell or else I die A speech proceeding from a Spirit very impatient of delay That notwithstanding the desire it selfe was not vnlawfull yet her manner spoyled the matter and so in the â—andling of the word of God when men shall leaue the founâ—aine the pure word of life and â—tuffe their Sermons with philoâ—ophy and the vaine fantacies of mans braine and so in prayer when men will seeme to Drawe neere vnto God with their lipps when their hearts are far from him And to giue Almes pharisayical-like to bee seene of men circumstances make or marre all Reason 3 Thirdly and lastely God is a Spirit and hee that will worship him must worship him in Spirit and truth It is not shewes and shaddowes that will serue his turne make we neuer so glorious a shewe if wee giue not the Lord our hearts all is nothing worth So then whether wee consider that God hath commaunded the manner as the matter that circumstance of an action may ouerthrow an action or that God beeing a Spirit must be worshipped spiritually we conclud the circumstancs in Gods seruice must bee regarded of vs that so holy duties may bee performed holily Vse 1 And surely this serues in the first place to reproue such as stand vpon the worke-done Forreprofe not regarding any circumstance or the manner of doing it How many haue we in euery congregation who thinke they can say inough for themselues that they they haue beene at the Church vpon the Sabboth if they haue offered their there presence once or twise vpon that day God â—s much beholden vnto them â—hey haue done inough yea asmuch as any or as the Lord doth require And so if once or twice â—t the most in the whole yeare â—hey partake of this Sacrament what would we more although poore Soules in the meane â—ime they haue but offered the Sacrifice of Fooles and the Lord one day will say vnto such Who hath required these things at your hands yet heerein they thinke they highly honour God neuer regarding how or after what manner they come therevnto Vse 2 Seccondly this may serue for our instruction to teach vs to learne what circumstances are required in euery duty For instruction and how and after what manner wee should performe the same both in publick and priuate the hearing of the word receiuing of this Sacrament Prayer Singing oâ— Psalmes c that so performing them aright both for matter and manner or at the least so indeuoring wee may bring some glory vnto God and peace and comfort vnto our owne Soules thâ— which we shal neuer doe so long â—s wee rest contented with the outward matter of Gods seruice â—nd looke not after the right â—anner of our performing of â—he same but of this before And thus much for the Quaâ—â—fication of the person that â—ust communicate Wee come â—ow to the third and last cirâ—â—mstance what hee must Eate â—â—d Drinke Of this Bread of this â—up And so let him eate of this Bread â—d drinke of this Cup. the handling of â—is point we are to serue two things 1. What it is to Eate and Drinke 3. Circumstance What he must eate and Drink 2. What we Eate and Drinke For the first A two-fold eating wee must know â—t there is a two-fold Eating â—nally and Spiritually The first is an outward partaking of the outward signe of Bread Wine carnally 1 Carnally which indeede a wicked man may doe which doth reape no benefâ—â— nor comfort thereby as Iudaâ— did and as all wicked and impenitent persons that liue in theiâ— sinnes and want Faith the hanâ— of the Soule whereby the truâ— beleeuer doth lay hold vpoâ— Christ doe at this day The second is spirituall anâ— mysticall 2 Spiritually and that is by faith iâ—wardly to feede vppon the bodâ— and bloud of Christ And 〈◊〉 much importeth those words 〈◊〉 our Sauiour I am the bread of liâ— hee that commeth to mee shall neâ— hunger Ioh. 6.36 And hee that beleeue on me shall neuer thirst And thâ— to feede on Christ What it is to feede on Christ is to beleeâ— in Christ And it is an action the Soule when as wee doe by faith apply Iesus Christ his death and passion vnto our own soules in particular beleeuing that hee dyed for our sinnes Rom. 4. vlt. and rose againe for our iustification According to that of Iohn As many as receiued him to them he gaue prerogatiue to â—e the Sonnes of God euen to them that beleeue on his name So then â—o feed on Christ is to beleeue in Christ And indeede To feed on Christ and to beleeue in Christ all one Christ attribueth the same fruite and effect to â—hem that beleeue in him that â—e doth to them that eate his boâ—y and drinke his bloud to teach â—s that by eating and drinking â—e meaneth nothing but beleeâ—ng And to this end to conâ—me vs heerein compare these â—criptures together He that eaâ—th my flesh and drinketh my bloud Ioh. 6.54 hath eternall life verse 40. And This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will rayse him vp at the last day Whereby it appeares how Christ doeth attribute that to beleeuing hee doeth
CHRISTS LAST Supper OR The Doctrine of the Sacrament of Christs Supper set forth in fiue Sermons Wherein is taught the great necessitie of a godly preparation before men come to the Sacrament Wherein it doth consist with the condemnation threatned against the vnworthy receiuer of the same BY SAMVEL SMITH Minister of Gods word at Prittlewell in Essex IOHN 6.27 Labour not for the Meate that perisheth but for the Meate that indureth vnto euerlasting life which the Sonne of Man shall giue vnto you LONDON Printed by T. D. for Iohn Bellamie and are to bee sold at the South Entrance of the Royall Exchange 1620. TO THE HONORABLE Sir FERDINANDO DVDLEY Knight of the Noble order of the Bath and Sonne and Heiâ—e vnto the Right Honorable Edward L. Dudley And to the Honorable and vertuous Lady the Lady Honor Dudley his wife S. S. wisheth the increase of all true Honour in this life and eternal Glory in the life to come HONORABLE IF the Lord did not like that men should sorake and gather their fields as nothing might remaine for the poore to glean after Assuredly himself suffereth not the great and glorious Field of his Word to be so reaped downe by any beeing a Fountain of liuing waters neuer to be drawn dry and containing in it the very hid wisdom of God But something remaineth which the poore may come after and gather vp I confesse that many of Gods worthy Seruants haue taken paines in this kind and that vpon this subiect The Doctrin of the Sacrament to the great benefit of those who desire to be acquainted with the same how to come prepared vnto the Lords Table yet as a poore man and one that hath a great charge I haue come after and gathered a gleane or two out of the Lords field for me and mine from the which none are forbidden but rather inuited to come and take freely And albeit it be but a little that I haue gathered yet with the VViddowes Oyle and Meale which also was but little may notwithstanding by Gods blessing bee good releefe vnto the poorer sort that want better prouision Whatsoeuer it be to your Honors it comes for shelter and protection And why should I any whit doubt of your Honourable acceptance hauing known you Syr from your youth to be both religiously educated and for your sober studious and most religious Conuersation worthily held your Countries Honour And for your Honourable LADY aboue many of her ranke especially in those partes God hath seasoned her affection with loue to the Trueth and tender respect vnto the despised Ministery amongst you who reioyce in you both and expect that as God hath honoured you aboue others so you shold still countenance his seruants and shine as lights in the midst of a crooked and peruerse generation And when the Lorde shall call you Syr into greater imployment in the Common-wealth the Church will expect you should promote her causes and stand still in the maintenance of pure religion Goe on therefore I beseech you still in that good way you haue begun VVhat though ye find little encouragement from the World your reward is with the Lord. It was the great prayse of Righteous Lot that he liued Righteously in that age and in that place I leaue the application These beeing the dayes fore-tolde by our blessed Sauiour wherein men as in the dayes of Noah Luk. 17.26.27 and Lot doe Eate and Drinke Buy Build and Plant c. Altogether vnmindfull of him who is readie to come as a Theefe in the Night At what time they onely shall be blessed that watch I haue endeauoured in the Sermons following to shew men the way how to perfourme aright one of the most excellent partes of Gods worship the receiuing of the Sacrament of Christs Supper wherein I haue laboured to proue the great necessi-of a godly preparation that must be made thereunto wherein it doeth consist the mâ—anes to be vsed to Communicate worthily As also the great hurt and danger that is like to follow the vnworthy receiuing of the same These are the things that are here offered vnto you I confesse you deserue a better oblation then the tender of this small Booke But may I adde but one graine to your godly care of a Christian life with which I offer my most inward affections I haue my expectation I know your sufficiencie in this kind aboue many of my profession yet I rest assured you will not refuse the helpe of those whose function and calling it is to attend thereon and in an humble maner offers the same vnto you And so I commend you both to that God Iude 24 who is able to keepe you that you fall not and to that VVorde of his grace Act. 20.32 Luk. 10.42 which as it hath taught you to chuse the good part that shal not be taken from you so is able to build you vp further and to giue you an inheritance amongst those that are sanctified And rest Prittlewell this 18. of Nouember 1620. Your HONORS in the Lord Iesus to be commaunded SAMVEL SMITH A Table of the principall matters contained in these Sermons following The first Sermon page 1 The Text. 1. Cor. 11.28.29 Let a man therefore examine himselfe ver 28. and so let him eate of this Bread and drinke of this Cup. Verse 29. For he that eateth and drinketh vnworthily ver 29. eateth and drinketh his owne damnation because he discerneth not the Lords body THe order of the Apostle in this Chapter Page 2 Christs order in the Institution of this Sacrament Page 3 He breakes the Bread and Wine ibid He blesseth them page 4 He breakes the Bread and poureth out the Wine ibid Hee giues them page 5 He shewes the end of all viz. to shewe forth the Lords death ibid The occasion of this Scripture page 7 The Text deuided page 8 Reasons shewing the necessitie of Examination page 10 It is Gods commandement ibid The Lord hath promised to blesse it page 11 The reuerence wee owe to these holy things doth require it page 12 The Lords Table represents the kingdome of Heauen page 13 The practise of the primitiue Church page 15 The benefit and profit by so doing doth bind vs to this dutie page 16 The benefite that comes by due receiuing page 17 It is a prop to the weake ibid It seales vp vnto vs Christ and his righteousnesse page 18 It quickens vs to all good dueties page 19 Reason 5 The hurt and daunger which otherwisâ— will ensue doeth shew the necessity of the same page 20 The vses of the Doctrine Teacheth Ministers their duety to prepare men for the Lords Table page 23 Shewes what manner of persons ought not to be admitted thereunto page 24 As first Children page 25 Secondly Mad-men Ideots ibid Vse 3 Is for tryall of our estates page 26 Doct. Euery man must be diligent to know his owne estate page 30 Reasons First euery man is best acquainted with
all that shew themselues impenitent from this Sacrament page 167 For comfort to the Godly that though they may be kept by many meanes from partaking in this Sacrament yet they cannot be kept from partaking of Christ by faith page 171 The Godly haue communion with Christ in this Sacrament page 172 Doct. 5 Christ in this Sacrament doeth giue the true beleeuer a sure possession of himselfe page 173 Comforts arising from our vnion with Christ Christ will sanctifie vs to vnite vs to him selfe page 181 We haue communion of estates with him page 182 We are hereby assured of the resurrection of our bodies page 183 This doth assure vs of the grace of perseuerance page 184 The Vse Shewes the happy estate of those which be vnited to Christ page 185 Doct. 6 Christ is euery way a sufficient Sauiour to the elect page 187 Reason 1 Christ hath fully satisfied the rigor of the Law for vs. page 190 Reason 2 God that was offended by mans disobedience is appeased by Christs obedience ibid Reason 3 The validitie that was in Christs death doth clear this truth to our great comfort page 191 Reason 4 The wonderfull loue of Christ in giuing himselfe doeth assure vs of this page 192 The Vses This reprooues the Papists who leaue the Merits of Christ and cleaue to their owne page 193 This is great ioy to the Godly that Christ is a full Sauiour vnto them page 194 Doct. 7 Communicants are to partake of both kinds page 195 Reasons Because Christ commanded it Christs body was broken and his bloud poured out otherwise the conditions of Christians vnder the Gospell would be inferiour to them vnder the Law page 197 The Vse To shew the Sacriledge of the Church of Rome Doct. 8 Bread and wine retain stil their natures page 201 Reasons against Transubstantiation Vse Against the Papists who deny any bread to be in the Lords Supper page 204 The fourth Sermon 1. Cor. 11.29 For he that eateth drinketh vnworthily eateth and drinketh his owne damnation because he discerneth not the Lords body Doct. 1 THe consideration of Gods iudgments should make men perfourme holy duties holily page 212 Reason 1 Because else Gods iudgements cannot be auoyded page 216 Reason 2 Because Gods iudgements are vnsufferable The Vses To shew the hardnesse of their harts who are not mooued at Gods iudgements page 218 To admonish vs that we doe not lightly esteeme Gods iudgements page 219 Doct. 2 Many are punished temporally that are not condemned eternally page 225 Reasons That all may kâ—ow that God is no respecter of persons page 227 God doeth so chastise his children that they might not be condemned with the wicked page 228 The Vses To reproue those which iudge of Gods fauour by outward appearance page 229 This may comfort vs in affliction because it is the portion of all Gods Saints page 231 Doct. 3 It is a great sinne to receiue vnworthily page 233 Reason Because it procures so heauie a punishment page 234 Vse To reprooue those who care not how they come to the Lords Table page 236 To condemne those which contemne this Sacrament page 237 To teach vs to be humbled for secret sins page 238 To teach vs when God sendes his iudgements to search for Sinne the cause of them page 240 Who they be that receiue worthily Such as haue a competent measure of Knowledge page 244 Seuen things to be knowne of euery worthy receiuer page 245 A particular knowledge in this Sacrament page 248 Vse 1 To shew how many come vnworthily not hauing this knowledge ibid Vse 2 Such receiue worthily who haue Faith page 249 Vse To shew the want of faith maketh vs vnworthy receiuers page 251 Vse 3 Such receiue worthily who haue Repentance page 252 Who receiue vnworthily Such as be ignorant page 255 Such as come in vnbeliefe page 257 Such as come without repentance page 258 Doct. 4 A man may communicate and yet vnworthily page 260 Reasons Reason 1 Because there be in the church that are not of the church page 261 Reason 2 Because all haue not faith page 263 Vses To reproue those that come to the Sacrament and neuer looke to the manner how they come page 264 To teach vs to try and examine our selues page 266 Doct. 5 There is no ordinance of God so holy but wicked men abuse it to their owne condemnation page 268 Reason 1 Because wicked men are ignorant how to vse Gods Ordinaunces aright page 272 Reason 2 Because they are wilfull and will not goe the right way about the performance of them Reason 3 Because to the wicked and vncleane all things are impure page 273 Vses To shew the miserable estate of wicked men who are alway increasing their sins ibid To teach vs to performe holy dueties in a holy manner page 175 The Text. Not discerning the Lords body What it is to discerne the Lords body page 279 Doct. 6 It is the property of an vnworthy receiuer to put no difference betweene bread and wine in this Sacrament and common bread and wine page 280 Vses To shewe the fearefull estate of ignorant persons who say they receiue their Maker page 283 To teach vs to acquaint our selues with the Doctrine of this Sacrament page 284 The fift Sermon 1. Cor. 11.30 c. For this cause many are sicke and weake among you and many sleepe For if we would iudge our selues we should not be iudged But when we are iudged we are chastened of the Lord beecause wee should not bee condemned with the world Doct. 1 IT is the Ministers duty to make partilar application of their Doctrins page 291 Reason 1 It is Gods commandement page 293 Reason 2 Conuiction is the ready way to Conuersion ibid Vse 1 To reprooue the negligent in the Lordes worke page 294 Vse 2 For Instruction to Ministers to vse this course page 295 Vse 3 For Hearers to be content to be so dealt with page 296 Doct. 2 Sicknesse and diseases are the fruit of sin Reason 1 The Lord neuer strikes but there is some thing amisse page 301 Reason 2 By our sinne we deserue those corrections that the Lord layeth vpon vs ibid Vse 1 In afflictions to acknowledge sinne the cause of them page 302 Vse 2 To reproue those which ascribe sickenesse vnto Fortune page 303 Doct. 3 Gods iudgements are seasoned with mercy page 304 Vse To reproue those which in time of sicknes receiue the Sacrament at home ibid Doct. 4 The death of the godly is but a sleep page 308 Reason 1 Because the elect though they taste of corruption yet doe not perish in corruption page 309 Reason 2 Because the dead are wakened by God ibid Vse 1 To confute those that deny the Resurrection of the body page 310 To comfort Gods children against the fear of death Doct. 5 Foure things necessary to the iudging of a mans selfe page 311 1. Examination 2 Accusation 3. Condemnation 4. Execution The onely way to turne away
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
Mat. 16.16 Though the Lord would kill me yet wil I trust in him This â—his is the property of a sounde faith indeed against which the gates of Hell shall neuer preâ—aile And thus hauing the godly euidence and assurance of a liueâ—y faith we may boldly come to the Lords Table to this heauenly banquet and feast of our soules The weake must not be discouraged Neither are we to abstaine and to hang backe from comming to this Sacrament because we feele and finde sundry wants and defects in our faith for wherefore hath Christ least this Sacrament to his Church but as a stay and prop for a weake faith There is a weak faith An earnest and vnfained desire to be reconciled vnto God in Christ God accepteth and embraceth and accounteth the very desire of faith as faith it selfe And the very desire of a Christian soule hungering and thirsting after reconciliation and forgiuenesse of Sinnes shall bee auaileable to worke out our attonement and redemption It is not the case of al the godly â—o come to the fulnesse in Christ â—o say I am perswaded Rom. 8.38 that neither â—ife nor death nor things present â—or things to come neither Angels â—or principalities nor powers nor â—eight nor depth nor any other â—reature shall seperate vs from the â—oue of God which is in Christ Iesus our Lord. Only to this assurance â—hey labour to come and seeke â—fter and so goe on from faith â—o faith and strength to strength â—ntill at the last through Gods mercy they begin to take footâ—ng vpon the battlements of â—eauen and can bid defiance vnâ—o the deuill the world and all â—he enemies of their Saluation No doubt there were some Comfort to the weake â—hat with a weake eye beheld the â—rasen Serpent in the wilderâ—esse Num. 21.8 yet were cured as well as â—hey that saw more clearely euen so hee that hath but a little faith in the Sonne of God shall neuer haue his Saluation denied him endeuouring after more faith more Sanctitie of life Luk. 17.5.6 When the Disciples prayed that the Lord would increase their faith our Sauiour declared presently vnto them Mar. 2.23 that if faith be but as a graine of Mustard-seede in quantitie it should be effectuall vnto saluation promising withall that hee would not breake the brused reede nor quench the smoking flaxe But would rather cherish and nourish the least sparke of grace in his children The Disciples themselues were ignorant of many things conserning Christs death Resurrection and therfore are called by Christ Men of little faith Luk. 2.4.25 And such likewise was the faith of him whose childe was possessed with â— dumbe and deafe Spirit when Christ saide vnto him If thou â—anst beleeue all things are possible â—o him that beleeueth Straightway â—e cried out with teares I beleeue Lord helpe my vnbeleefe Christ â—oth not reiect him Mat. 7.7.8 nor cast him â—ff because his faith was weake â—ut answereth him in the desires â—f his Soule teaching vs thereby â—or to be dismaied though wee â—nd many wants imperfectioÌ„s â—o be in vs inasmuch as hee hath â—romised to couer them all if we â—e humbled for our wants and â—eeke to improue those gifts and â—races we haue already receiued And to that end wee may bee â—irred vp the more to labour for â—o excellent a grace consider duâ—â— these reasons Faith most excellent First that without it whatsoâ—er we doe is sinne Rom. 14.23 Whatsoeuer is not of faith is sin Heb. 11.6 Secondly wee cannot please God in any particuler action without it For Without faith it is impossible to please God Thirdly if we want faith wee cannot heare the word with profit and comfort Heb. 4.2 For The word which they heard being not mixed with faith did not profit them Fourthly we cannot pray without faith Iam. 1.6 for the Apostle wils vs to pray in faith and wauer not And last of all wee cannot bee saued without it Mar. 16.16 for thus runs the promise He that beleeueth and is baptized shall be saued but he that beleeueth not shall bee damned Vse 1 Seeing then that faith is so necessary as that without it we cannot please God in any particuler action that we shall doe that we â—annot heare the word with profit â—ray aright haue any assurance â—f our owne saluatioÌ„ nor receiue â—is holy Sacrament with any â—uit or comfort to our owne â—oore Soules Oh how doth this â—and euery one in hand to try â—xamine his own heart 2. Cor. 13.5 whether â—e hath this excellent grace or â—oe Proue your selues whether ye be â— the faith Know ye not that Christ in you except ye be Reprobates â—nd to waite vpon God in the â—onscionable vse of al holy helps â—nd meanes appointed of God â—oth for the begetting as also for â—e increasing of so excellent a â—race Least by making light â—count of it wee should shew â—ur selues rebellious against God â—nd iniurious to our own Soules And because the ministry of â—e word is the principal meanes ordained of God both for the begetting of faith How faith is wrought and also for the dayly increase of the same As saith the Apostle Rom. 10.14 How shall they beleeue in him of whome they haue not heard And how shall they heare without a Preacher And the inference vpon that is this verse 17. That faith comes by hearing and hearing by the word of God Therefore euery one must with all care and conscience attend vpon that his ordinance making conscience of the duties of the Sabboth in publike and priuate as hearing reading praying conference meditation c. Which are the meanes the Lord ordinarily doth vse both for the begetting as also the dayly increase of this grace in vs. Vse 2 And surely this doth discouer vnto vs that the faith oâ— many amongst vs is but a meere â—magination and fond presumpâ—ion for why doe not many â—oast of their strong faith and â—et liue in the continuall neglect â—nd contempt of the publicke â—inistry of the word either they â—re careles in coÌ„ming vnto it or â—se care not to profit by it Poore â—oules how do such deceiue theÌ„â—elues whose faith one day will â—ppeare but a fancy and in time â—f neede will then deceiue them And thus much touching the â—â—cond Quere Faith Vse 3 The third interrogatory in â—is duty of examination is for â—ur Repentance For those that â—e vnited vnto Christ by Faith Repentance â—nd made his members they â—ust needes repent and become â—â—w creatures and bee holy as â—hrist is holy Such must be truly humbled for their sins hate and abhorre euery euill way and endeuour in hart and life to obey God in all his Commandements What repentance is Now this gift or grace of Repentance is nothing else but a conuersion or change of the whole man from sin vnto God When a man comes to consider to
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 coÌ„firmed 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 â—nder the Gospell receiue the same in substance which our â—ore-fathers did vnder the Lawe But the Manna they eate off and â—he Spirituall Rock they dranke â—f 1. Cor. 10.1 was not Christs body and â—loud corporally because hee â—as not then come in the flesh â—either had he taken our nature â—pon him Therefore it was by â—ith that they fed on Christ vnâ—er 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 â—n 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 â—s no bread at all in the Lord Supper So it maketh no lesse against such as conceiue there is nothing â—ut bread to bee expected there â—nd this is the condition of many thousands that come â—hereunto They are not able to â—o discerne of the Lords body â—oore Soules they want the eye â—f 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 â—nworthily eateth and drinketh his â—wne damnation because he discerâ—eth not the Lords body IN the former verse wee haue heard the Apostles precept that euery one ought â— Examine himselfe before hee â—ome 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 â—unish them with some iudgeâ—ent or other in this life to â—â—ring them to the sight of their â—innes and to repentance for the â—ame if not then with condemâ—ation in the life to come â—nd in handling of â—is reason we will â—bserue this order 〈◊〉 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 â—e two sorts one pertaining to â—ods couenant the other not â—e one the godly who thorow â—egligence and carelesnesse may â—â—me to to this Sacrament vnâ—ted and vnprepared without â—at reuerence and due respect â—ey ought to shewe vnto such â—cellent mysteries The other â—icked and profane that want â—ith 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—fflictioniâ—
iudgement of affliction that is such stir vp the Lord to wrath as this Church of Corinâ— did For whose vnreuerent paâ— taking of this holy ordinancâ— the Apostle saith in the verâ— following that many were weaâ— sicke and some of them taken away by death But as for the punishment of wicked and vngodly men it is certaine that such vnworthy receiuers eate and drinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation iudgement of eternall condemnation vnto themselues that is by that their vnreuerent and vnworthy receiuing of this so holy an ordinance they sinne highly against God which sinne of theirs shall bee punished with no lesse punishment then with eternall condemnation Before I enter into these parâ—iculers I will propound one inâ—truction from the scope of the holy Ghost in this text and that â— Seeing the Apostle hath beâ—ore exhorted vnto that christian â—uty of godly examination and preparation that euery christian ought to make before hee come to partake of this holy ordinance and now vseth such a reason to inforce the duety as is taken from Gods Iustice and Iudgments which for want thereof hee will execute and inflict vpon them Doct. 2 We learne that the consideration of Gods iudgements should make men performe holy duties in an holy manner The consideration of Gods iudgments shold make men perfourme holy duties holily And hence it is that it is very vsuall with the Lord by his seruants when hee hath exhorted vnto any one holy duety to annexe vnto the same some forcible reason to perswade therevnto This is cleare by the practice of Almighty God himselfe with our first parents Adam and Euah Gen. 2.18 who hauing giuen them but one Commandement to obserue hee vseth a reason to bind vnto obedience and that is taken from Gods Iustice The day thou eatest therof thou shalt die the death And thus doeth Almighty God deale with Cain Gen. 4. one of the Sonnes of Adam perswading him first to wel-doing to breake off his sinne by repentance euen that malice hee had conceiued against his innocent Brother But if that woulde not serue the Lord addes one reason more and that is taken from Gods iustice and vengeance which otherwise will bee sure to follow If thou do ill sinne lyeth at â—hy doore And this is that one â—y Reason that Moses doeth â—se vnto the people of Israell That they should hearken vnto â—he voice of the Lord their God which if they would it shoulde then goe well with them and with their children after them If not what then It shall come to passe Deu. 28.15 16.17 c. if thou wilt not hearken vnto the voyce of the Lord thy God to obserue and to doe all his commaundements and his statutes which I command thee this day that all these curses shal come vpon thee and ouertake thee Cursed shalt thou bee in the Citie and cursed shalt thou be in the field Cursed shall be thy basket and thy store c. And this is the order that Dauid vseth in his exhortation vnto Salomon And thou Salomon my Sonne 2. Cro. 28.9 know thou the God of thy fathers and serue him with a perfect heart and with a willing minde And he adds a reason to inforce his exhortation and that is taken from Gods Iustice If thou forsake him hee will forsake thee and cast thee off for euer And what thing else did our Sauiour intende when hee bade Remember Lots wife Luk. 17.32 but to mooue all men to consider her sinne and her punishment that so fearing the one we might learne to take heed of the other And why doeth the Spirit of God in the Scriptures lay down so many examples before vs of Gods iustice and vengeance vppon the Angels which â—ept not their first estate 1. Cor. 10.6 11. 2. Pet. 2.4 Iude 6. Pro. 14.16 Vpon â—he worlde of vngodly men In â—he dayes of Noah Vpon the Citâ—ies of Sodome and Gomorrah turâ—ing them into ashes but to this â—nd that all men might feare And this is the reason why the â—postle heere doeth propounde â—he iudgements of God vpon the â—orinths for that their vnreueâ—â—nt receiuing of this sacrament to this ende that all men that heare of the same might learne to feare and to come more reuerently and prepared there-vnto And great reason that the consideration of Gods iudgements shoulde worke this effect in vs For Reason 1 First because of the certainety of Gods iudgements and vengeance which otherwise will not be auoyded The Lord is euer the same God iust righteous vnchangeable in iudgment and the same sinnes doe euer procure the same iudgements Did the Lord strike the Corinths some with feeblenesse some with sicknesse and some with death because of their vnworthy receiuing of this Sacrament and shall wee thinke to escape It cannot be Their iudgements must we lay to heart and be warned by them Reason 2 Secondly the consideration of Gods iudgments should make vs come prepared vnto this ordinance because they are insufferable and intollerable Heb. 12. vlt. Our God is a consuming fire If man will not turne he wil whet his sword and make ready his bow and the sinner shall not escape This is cleared by the Author of the Epistle to the Hebrewes where he sayth Heb. 10.28 29. that If he that despised Moses Law dyed without mercy vnder two or three witnesses Of how much sorer punishment shall he be worthy which treadeth vnder foote the Sonne of God counteth the Bloud of the Newe Testament as an vnholy thing and so despites the spirit of grace Where hee shewes that Gods iudgements must needes be heauie vpon such as abuse this holy ordinance by comparing their sinne with those that despised Moses Law Vse 1 And surely this may serue to discouer the wonderful hardnes of their hearts For reprofe that are no whit mooued with Gods iudgements vpon others nor those fearefull threatenings that are dayly denounced against themselues nothing can terrifie them from sinning It fareth with such as with the Sonnes in law of Lot when Lot spake vnto them he seemed vnto them as if he had mocked They are ready still to skinne ouer the deadly woundes of their Soules with peace peace and secure themselues against the iudgment to come Poore soules their damnation doth not sleepe the Lord will one day visit for these things and pay and repay tribuâ—ation anguish and sorrow vpon â—hem when hee shall come to make good his threatnings and â—ccomplish his iudgements vpon them which will prooue so much the more intollerable by â—ow much the lesse they euer â—eared them Vse 2 Secondly this may serue to â—dmonish vs all in the feare of God For instruction that we doe not lightly eâ—â—eeme of Gods iudgements eiâ—her executed vpon others or â—hreatened against our selues â—ut make this vse of them that â—hey may inforce vs vnto good â—ueties and binde vs vnto obeâ—ence I confesse that this ought â—ot to be the
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
the Lordes wrath is to iudge our selues page 327 Vse To teach vs to iudge our selues because by it we escape Gods iudgement page 328 Doct. 6 The wicked shal certainely be condemned page 332 Vse To teach that there is a day of iudgement page 335 To terrifie wicked men who without repentance are certain of damnation page 336 To reproue those who think God is made all of mercy page 339 To teach vs not to enuie the felicitie of the wicked page 340 Doct. 7 The godly shall not bee condemned but most certainely saued page 342 Reason 1 Because Gods election is immutable page 345 Reason 2 They were redeemed with Christs bloud ibid Reason 3 Else it would crosse Gods iustice which is satisfied in the death of Christ ibid Vse 1 To shew Gods loue to his Church page 346 Vse 2 To condemne the wicked who account any blessing better then Saluation page 347 Doct. 8 One principall meanes that God vseth to free his children from condemnation is correction page 350 Reason 1 God hath decreed it as a helpe page 353 Reason 2 Gods corrections worke contrition ibid Vse 1 To keepe Gods children from being disheartened in time of affliction page 354 Vse 2 To magnifie Gods Power who out of affliction brings good to his children page 355 FINIS 1. Cor. 11.28.29 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. 29 For he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because hee discerneth not the Lords body VPON occasion of some abuse committed by the Corinthians about the receiuing of the Sacrament the Apostle deliuers vnto them the first institution of this Sacrament of the Lords Supper For as one sayth well Where thinges are reduced to the first institution Tertul. Vbi ad primum veritatem diuertuntur c. all humane error then ceaseth Concerning the institution of the Lords Supper Paul sets down sundry poynts The order of the Apostle in this Chapter First the Author of it namely Iesus Christ himselfe the eternal Sonne of God and blessed Sauiour of the worlde for none else hath authority to set on the seale but hee that makes the couenant V. 23. Secondly the Apostle notes the time when it was ordained euen the very night before hee was betrayed whereby our Sauiour Christ woulde teach his Church and people that nowe there was an end to be put vnto the Passouer and that this Sacrament of his blessed body and bloud was to come in stead therof as also to testifie that his wonderful care of his poore Church and chosen people that immediately before his death and bitter passion he was so mindefull and carefull of their comfort as that notwithstanding his time was but short and that his apprehension drew neare hee seemeth to neglect himselfe and the preparation he was to make for his owne suffering and prouides for the comfort and wel-fare of his Church Concerning the institution Christs order in the first institution of the Sacrament it is sayd First that he tooke the bread into his blessed hands to shewe vnto vs that the bread is now set apart from a common vse to a holy and religious vse 1 He takes the bread and wine to bee the Sacrament of Christs body and so the wine of his bloud v. 23. 2. He blesseth them Secondly he blessed them as Christ did open the institution of this Sacrament amongst his disciples v. 24. with the nature and quality of the same to what end and purpose it was ordained he teacheth them likewise the right and holy vse of it by blessing it by prayer and thankesgiuing to his Father For these are essential parts of the Sacrament the opening of the institution by the ministery of the word prayer to the blessing of the elements direction in the vse of this holy ordinance and thankesgiuing vnto God 3. He breakes the bread poureth out the wine Thirdly after hee had thus consecrated the elements and blessed them and set them apart for this holy vse hee breakes the bread and poures out the wine which accordingly must be imitated of the ministers of the word that so by the breaking of the bread and powring out the wine the people may be put in minde of the breaking of the body and powring out of the blood of Christ Fourthly Christ deliuers it vnto the Disciples saying 4 Hee giues them Take eate c. Shewing that as the communicant doth take the bread and wine with his bodyly hand so hee must reach out fayth the hand of the soule and lay holde on Christ And so spiritually eate his flesh and drinke his blood applying the merits of his death and passion vnto his owne soule in particuler Fiftly and lastly 5 Hee shews the end of all viz. to shew forth his death Christ laies downe the ende likewise why this blessed Sacrament of his was ordayned namely to Shew forth his death and to keepe in remembrance that his bitter passion vnto the end of the world that so often as we come to this Sacrament wee shoulde freshly call to mind the bitter death passion of our Lord Iesus Christ What how cruell tortures torments he suffered for our sakes that so we might be brought to the true sight of our sinne which in no one thing more can appeare then in the sufferings of Christ which were indeede the very Nayles and Speare that put him to death and might be brought to bee more thankefull for so great a worke of mercy shewed vnto poore Sinners These things touching the institution it selfe of this holy Sacrament the Apostle hath handled in the former part of this chapter Now the Apostle hauing set downe the true institution of the Lords Supper The occasion of this Scripture and also the ende of it He doth heere labor to prepare the Corinthians and in them all Christians to the right vse of this holy Sacrament And teacheth that as the benefits is wonderfull great if they come to this holy ordinance in a holy manner prepared as they ought to be as meete guests for so holy a banquet So is the danger great if wee come to the same vnworthyly and vnprepared such shall be so farre from receiuing a blessing as that rather they shall prouoke the Lord to plague them with some heauie iudgement or punishment temporall heere to bring them to the sight of their sinnes and to true repentance for the same if not then with eternall condemnation in the life to come And therefore our blessed Apostle here is the more earnest in this poynt to perswade al Christians to take heede how they come to so holy an ordinance This text consists of two parts The text deuided First a precept or commandement Let euery man therefore Examine himselfe v. 28. Secondly a reason to inforce the dutie v. 29. For hee that eateth and drinketh vnworthyly
c. In the first of these we haue 2. things 1. A preparation 2. A participation In the preparation we are to obserue 1. The Necessitie of the preparation 2. The Subiect of it a Man 's owne selfe 3. The duty it selfe Examination And first for the Necessitie of this preparation and examination of our selues 1 A Preparation before wee pertake of this holy Sacrament it appeares in the words of the precept Let a man examine himselfe The word Let may seeme in our English phrase to be a thing leaft as indifferent to be done or not to be done Let a man if hee will examin himself But it is not indeede so indifferent a thing neither is it least as a thing arbritrary but propounded as a precept and implies the necessitie of obedience thereto and so not a matter of indifferency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word it selfe in the originall it seemes to import so much for it is vsed in the imperatiue moode and implies a dutie as if the holy Ghost should haue said doe thou examine thy selfe And so the phrase runnes as in the Princes Lawes and act of Parliament Be it enacted so that it is a flat precept or commandement implying a necessitie of obedience that if any looke to reape any good or benefit by the vse of this Sacrament he must Examine himselfe Reasons shewing the necessitie of examination And that the necessitie of this duty may the more clearely appeare wee are to consider the reason which may mooue vs to this examination and godly preparation and the reasons are these First of all Gods Commandement then the which what may be more effectuall to perswade vs to this duty the Lord hath commanded it 1 It is Gods Commandement must be obeyed in this as in al other his Commandements it is not leaft as a thing indifferent for a man to examine himselfe or not to examine himselfe to come or not to come But it is a dutie imposed vpon all to examine themselues now then seeing it is the Lords commandement and hee hath power ouer his Church to commaund it is our duty to obey And as he that sweareth or killeth or breaketh any of the commaundements of almightie God is in danger of Gods wrath So is hee that doth willingly and wilfully breake this commaundement of God Secondly the Lord hath promised to blesse it 2 The Lord hath promised to blesse it as a speciall meanes of good vnto our soules so as if wee come fitted and prepared in a holy manner in faith repentance loue reuerence and and obedience and seeke to sanctifie the Lord in his ordinance wee shall then finde and feele to our endelesse comfort the sweetenesse and comfort of this Sacrament The Lord hath promised to blesse his owne ordinance and will bee found of them that seeke him in the conscionable vse of the meanes hee hath appoynted 3 The reuerence wee owe to these holy things doth require it Thirdly the reuerence we owe vnto these holy things may mooue vs to this duty to examine our hearts and to prepare our selues for if when wee come to the table of an earthly Prince or ruler Pro. 23.1 wee will consider diligently what is set before vs and be so carefull vnto our selues that we doe nothing vnbeseeming so great a presence Oh how much more carefull ought wee to be to prepare our selues when wee come to the Lords Table who is Lord of heauen and earth with whome we are there present and and with whome we sit And indeede this table represents the kingdome of heauen The Lords Table represents the kingdome of heauen and as wee sit heere with our bodies so ought wee to set our hearts there in the company of God the Father Sonne and holy Ghost with the most blessed Saints and Angels we are therefore to come prepared Did Ioseph shaue himselfe and chang his rayment Gen. 41.14 when he was to come before Pharaoh an earthly king and sinfull man and shall not wee when we come before the king of glory and Prince of power much more out of our sinful lusts chang our former conditions and be cloathed with the robes of Christ our righteousnesse Did the people of the Iewes in a solemne maner prepare themselues vnto the Passeouer Exod. 12. 2. Chro. 35. as that the Priests were to sanctifie themselues and to prepare the people before they came there-vnto which Passouer was but a signe of this Sacrament and shall we dare to come carelessely vnreuerently in our old sinnes without faith repentance and loue vnto this Sacrament of the Lords Supper which is the substance We vse greate care about our common meat we will haue our dishes cups and platters cleane and scoured and our hands and face washed before we eate and shall wee not much more cleanse our heartes Iames 4. and prepare our selues to the receiuing of these holy Mysteries that we receiue them not into vncleane hearts and polluted soules Oh the daunger is great to such an vnworthy receiuer Sancta Sanctis sayth a Father holy things belong to holy men And the very heathen themselues in their Sacrifices when they went about them and the dueties of their false religion to their gods they euer proclaimed and cryed out before procul hÃc este prophani Depart away from hence ye prophane And in the Primitiue Church it was the practice of the faithfull at this time when they were about to administer this holy Sacrament to say Who are here The practise of the Primitiue Church and the answer was made None but good and honest men and women As if none but good and honest men and women should partake of such a holy thing And this was the charge that Almighty God gaue vnto Moses and Aaron Exo. 12.48 Leuit. 7.20 that no vncircumcised person should be admitted to partake of the Passouer and the very Leuites were to prepare themselues before they came vnto it yet all this was but for the figure type of this Sacrament how much more ought wee to prepare our selues when we come to the substance for no vnclean person must dare to touch or come neare these holy things Paul would not suffer an vncleane person in the Church much lesse may such be admitted to partake of the most excellent priueledge of the Church 4. The benefit and profit by so doing doth bind vs to this duty Fourthly we must examine our selues and prepare our hearts in regard of the great benefite and profite that by so doing we shall receiue Mat. 9.20 For if the woman in the Gospell that did but touch the hem of Christs garment was healed of her infirmity and brought such a benefite vnto her that had faith what benefite shall the true beleeuer receiue who in this Sacrament doth feede on Christ Surely the benefite and profite that wee shall reape heere-hence will be wondrous great for First The
beare me witnes and acquite me before Gods tribunal it would auail me nothing at all So then whether we consider that euery mans estate is best knowne vnto himselfe or that euery man shall answere for his owne sinnes vnto God we conclude the necessity of this duety that if a man would haue comfort in comming to this sacrament and come prepared as hee ought this duty is to be performed by him he must examin himselfe Vse 1 This serues to reproue many in these dayes and times wherin we liue For reprofe that are very forwarde and busie in prying into other men pursuing them with their examinations and that through a glassie spectacle wherein euery mole seemes a mountaine and euery more a beame heerein they are Eagle eyed and quicke sighted but in the meane time doe vtterly neglect themselues and those great corruptions and maine deformities that are in themselues and breake out in their liues they cannot behold But what are they that for the most part are so forward to prye into the faults of their brethren but such as seldome or neuer behold their owne deformities But who art thou that iudgest another mans seruant Rom. 14.4 seeing he standeth or falleth to his master The Lorde hath commaunded thee to Examine thy selfe hee doth not require that thou shouldst so strictly examin the wayes of thy brother the Lord hath reserued that to himselfe Let such remember our Sauiour his checke to Peter for his busie inquisition concerning Iohn Ioh. 21.22 What is that to thee follow thou me We are carefully to heede our owne wayes and our owne walking It is no wisedome to neglect our selues and to bee ignorant of our owne estates and to bee so curious in prying into other mens wayes Quest But may we not examin others at all Answ Men are to be considered two wayes either as publike or as priuate persons Publike persons may ought to examine others and thus Ministers in a speciall manner are bound to take tryall of the estate of the flocke that is committed vnto them the Lord himselfe doth will it so when he sayth The Priests lips shal preserue knowledg Mal. 2.7 the people shal seek the law at his mouth And so are Parents Masters of families bound vnto the same duty to examin the children and families for their relation to their congregations and families makes them publike persons and bindes them to this dutie But now for a priuate person he ought not so to do vnlesse by way of conference so to helpe to confirme and strengthen their brethren Luk. 22.32 vnto which duty al are bound And so to giue testimony of our obedience we are likewise bound to giue an answer to all that shall aske vs not being ashamed of Christ or his word according to that of the Apostle Be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3.15 and that with meeknesse and reuerence Vse 2 Secondly seeing this duety is so needefull and necessary For instruction it shal be our wisdome to put the same in execution that euery one doe search and examine his owne wayes who will bee so faithfull to thee in this duety as thy selfe How can hee bee faithfull to another that is carelesse of himselfe Loue euer begins with a mans selfe Simile If a mans house bee on fire with his neighbours will a man be so careful of his neighbours as to neglect his owne I trow not Oh my brethren our soules are set on fire with sinne why then should any man so neglect himselfe and the welfare of his owne soule and seeme to bee so mindefull of another mans of such a one it may bee truely sayd that he doth little mind the eternall good of either It is no poynt of good husbandry for a man to acquaint himselfe with the nature of other mens grounds goods or chattels and in the meane time to be altogether ignorant of his owne Bee diligent to know the state of thy owne flocke sayth Salomon hee giues not the like charge in any place concerning our neighbours So then wouldst thou haue any comfort in the vse of this Sacrament wouldest thou not haue thy hearing reading praying receiuing and the like holy dueties holy I say in themselues layd vnto thy charge and put in the score amongst the bedrole of thy sinnes against the day of reckoning learne then betimes to make more conscience of this duety of examining thy selfe see what leades thee to the performance of them whether thou doest them in faith repentance and obedience or for custome â—ake and betimes learne to â—udge thy selfe that thou bee â—ot iudged of the Lord. And thus much conserning â—he subiect of this examination and that is a mans selfe the duty followes which wee referre to another time ⸪ Let vs pray The Second Sermon 1. Cor. 11.28 Let a man therefore examine himselfe HITHERTO wee haue spoken of the necessity of Examination godly preparation that ought to be made of euery christian before hee come to the Lords Table as also of the Subiect of it Himselfe We are now in order to treat of the third circumstance that is the duty it selfe layde â—owne in this word Examine Let â— man therefore examine himselfe Heere is the duty that euery â—hristian must performe that â—omes to partake of this Sacrament and desires to be a fit guest â—or the Lords Table he must first Examine himselfe There is no man that will vnâ—ertake a businesse of any imâ—ortance but hee makes some â—ind of preparation there-vnto â—f it be but to goe to the market â— a Faire or to his Meales how â—uch more in a matter of this â—ature that so highly concernes â—ods glory and the saluation of â—ur own Soules we are not to go â—bout this lightly and vnaduiâ—dly but with great care and due â—xamination of our selues least â— seeking Comfort in comming â—nto this so holy an ordinance wee bring vpon our owne headâ— swift damnation Most men fayle in the manner of performing most duties It is an vsuall and common practise of the most to fayle cheefely in the manner of performing of any duty vnto God by reason of that ignorance that is in them their vnderstandingâ— being not inlightned and their iudgements informed in the truth And as in al other duties oâ— Gods worship and seruice so especially in this Examination of themselues either in being ignorant wherein it consisteth of in performing the same according to the truth What examination is We are therefore to know that to examine our selues is to make a narrow and strict search into our owne hartâ— not in a formal maner but substantially as a matter of the greateâ— consequence importance that sâ— â—ow we may vncouer and make â—aked things that are secret and â—idden and finde out how the â—ause stands betwixt God and vs what sins we are
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
principall motiue â—to vs therein in asmuch as the loue of God shoulde constraine vs and our obedience should be free and willing and not wroung out from vs euen as the seruice of a louing and dutifull childe the Loue of whose Father vnto him makes him most carefull to obey and most fearefull to offend Yet let the thoughts oâ— his iudgements haue place in vs likewise that so wee may learne to feare him with Dauid My flesh trembleth for feare of thee and I am afraide of thy iudgements and to obey him and to walke humbly before him in all holy obedience in asmuch as he is a God so fearefull and terrible iust in hiâ— iudgements and true in his word Men naturally are afraide oâ— water Fire Rauenous beasts c oh let vs learne to feare our God who is a consuming fire And will be sure to punish sinne Heb. 12. and take vengeance vpon the impenitent And what though the Lord do not presently punish vs haueing offended shal we say with the wicked Tush God careth not for it Or is their any knowledge with the most high oh no let that be farre from vs but know that it is his mercy to bring vs to repentance Which effect if the Lords patience and long-suffering towards vs worke not in vs his iudgements when they come will bee so much the more fearefull Hauing now handled the doctrine in generall from the scope of the holy Ghost in the whole verse we come now to the parts of it And first for the persons Hee that eateth and drinketh vnworthyly c. 1 The godly themselues may sometimes bee saide to eate and Drinke vnworthily There are of the godly themselues as well as wicked men that may bee said to eate and drinke vnworthily When they shall come and partake of this holy ordinance of almightie God without that godly examination christian preparation they ought to make thereunto Neither may this seeme strange that euen the godly themselues may eate and drinke vnworthily in asmuch as they are not at all times alike carefull to fit themselues and to prepare themselues vnto this duty But either the world the businesses of the same hath so taken vp their affections and their most precious time when this preparation ought to bee made or else some secret sloath and drowsinesse hath crept into them that they haue omitted the same It was the case of this Church of Corinth albeit Gods people that many amongst them had their failings herein Verse 30. for which sinne of theirs the Lord did not spare to punish them with diuers and sundry temporall iudgments Now as the child of God may eate and drinke vnworthily so it followes that such must needes eate and drinke iudgement vnto â—hemselues Howbeit as I said beâ—ore iudgement of affliction Not â—udgement of condemnation for â—here is no condemnation to them â—hat are in Christ Iesus Rom. 8.1 And so â—ndeede the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth â—ignifie not properly condemnaâ—ion but iudgement of afflictiâ—n and so is the same word vsed 〈◊〉 diuers places of Scripture as â—at of Peter Iudgement must begin at the house of God 1. Pet. 4.17 That is punishment and correction must begin with his owne children and so our Apostle expounds the same in the verses following For this cause many are sick amongst you and many weake and some are fallen a sleepe And he addeth further that wee are Iudged of the Lord. That is punished and corrected That wee should not be condemned with the world So that it is not properly to bee vnderstood as our common translation reads it of eternall condemnation that Gods children might eate and drinke so vnworthily but rather of temporall punishment and correction Now then seeing that the godly themselues may thus eate and drinke vnworthily and for that sinne of theirs may prouoke the â—he Lord to correct them with â—emporall chaistsements and corâ—ections as we haue heard Wee â—earne heere-hence this instruction Doct. 2 That many are punished temâ—orally that are not condemned â—ternally Many are punished temporally that are not condemned eternally The Lord would not â—uffer this sinne in these beleeueâ—ng Corinthians to escape vnpuâ—ished but layd sundry sharpe â—orrections vppon them Verse 31. yet in â—e midst of iudgment the Lord â—ough vpon mercy they were â—dged that is corrected of the â—ord Num. 27.12.13.14 That they might not be conâ—mned with the world And thus â—d the Lord deale with Moses â—d Aaron inasmch as they had â—ouoked the Lord to wrath the â—ord woulde not suffer them to â—ter into the land of Canaan The â—e may bee said of Vzza that staid vp the Arke 2. Sam. 6.7 who hauing no calling of the Lord thereunto was stricken of the Lord. And Iosiah who albeit hee was a good King and serued the Lord from his youth yet the Lord gaue him into the hands of Pharaoh Necho 2. Reg. 23.29 King of Egypt who puâ— him vnto a violent death Num. 11.33 The history of the Israelits in their iournying towards Canaan For whose sinne of murmuring the Lord did smite them witâ— exceeding great plagues Psal 90. eueâ— iudgement vpon iudgement vntill he had almost consumed thâ— greatest part of them doth makâ— this cleare The like may beâ— saide of Manasses Iehosophat Hâ—zechiah and the like All whicâ— testimonies as a cloude of wiâ—nesses they all serue to confirmâ— our iudgements in the vndoubâ—ted truth of this doctrine That many haue beene punished temporally that haue not perished euerlastingly And that God will not spare no not the godly them selues be they neuer so neare or deare vnto him but if they will sinne against him he will visite their transgressions with the rod and their iniquity with scourges And this did the Corinthians â—ind by wofull experience who â—or wante of their preparation â—nd godly Examination before â—hey came to the Lordes Table â—he Lorde did punish them with â—ore afflictions although they â—erished not eternally Reason 1 And the Reason is that all the â—orld may take notice of his iuâ—ce that hee is no respecter of â—ens persons but is a God that â—â—th not iniquitie but hates al Sinne whensoeuer wheresoeuer or in whomsoeuer hee findeth it He accepteth not the person of Princes sayth Elihu Iob. 34.19 nor regardeth the rich more then the poore they beeing all the worke of his handes And thus doeth the LORD declare himselfe to bee most righteous and iust in his iudgements and corrections for sinne that all men to the ende of the worlde might learne to quakâ— and tremble at the committing thereof Reason 2 Secondly God doeth oftentimes thus chastice his ownâ— Children in this world least theâ— should bee condemned with the wiâ—ked 1. Cor. 11.32 in the world to come Sinnâ— must bee iudged and sinnâ— must bee condemned Anâ— surely it is Gods mercy vnto hâ— seruantes that the Lorde vvâ— not let them so thriue and go on
vnworthily Eateing and drinking iudgement vnto themselues Let vs doe as the Disciples did say good Lord is it â—l I haue now partaked of this Sacrament as I haue often done hereto-fore Is not that all may wicked men and Hypocrits doe the same and such as shall euerâ—astingly perish in the end It beâ—oues me to look vnto it that I goe beyond such in the performance of this duty least I â—eape their reward one day oh his godly feare and care ought â—o be in all the children of God â—hen they come to be exercised â—bout this duty that so they may â—ot performe the same formally as wicked men doe but in a holy and sanctified manner in Faith repentance and obedience that so the same may bee accepable vnto God Eateth and Drinketh his owne Damnation Doct. 5 Wee may yet further take notice of the miserable estate oâ— wicked men Vnworthie communicants euen whilest they are perfourming of this duty of receiuing of the Lords Supper a dutie in it selfe commendable they sinne greuiously and hasteâ— their own iudgement There is no ordinance of God so holy but wicked men abuse it to their owne condemnation yet herein fill vp the measure of their sinneâ— and hasten their finall condemnation The Doctrine is There is noe ordinance oâ— God so holy but wicked meâ— may abuse it to their owne condemnation As this Sacrament of the Lords Supper is a heauenly banquet vnto the hungry and thirstie soule that groanes vnder the burthen of sinne and desires to be eased refreshed So wicked men instead of receiuing any spiriturall foode they receiue except the speciall mercy of God preuent them that which will be the bane and poyson of their Soules Gen. 4. Cain sinned not onely â—n slaying his innocent brother â—ut in offering his sacrifice This â— cleare by the inditement which Christ brings against the old â—orld They Eate and Drank Mat. 24.38 Marâ—ed and were giuen in Marriage â—ll which were things lawfull in â—emselues yet became sinnes â—nto them that liued in that â—me and tended to hasten their â—estruction for they onely minded their pleasure therein theiâ— hearts being set vppon carnaâ— lusts they gaue themselues wholy to satisfie their sinfull desires and so fell vppon those things good in themselues withouâ— feare without prayer or thankâ— giuing vnto God as if they werâ— no way beholden vnto the Lorâ— for them And this is furtheâ— cleared by that of Salomon Hee thaâ— turneth away his eares from heare ring the Lawe Pro. 28.9 euen his prayers shaâ— be abomination The meaning iâ— that the very best duty that wicked man can performe thaâ— liues in sin and wants faith thaâ— shoulde season all his actions iâ— Gods worship and seruice aâ— not better then abominatioâ— vnto the Lord. And the like iâ— alledged by our blessed Sauiouâ— against those filthy Sodomits thaâ— They bought they sould Luk. 17.28 they planâ—ed they builded Things in themselues lawfull but now they become so many sins vnto them inasmuch as they abused them they bought and sold with coâ—etuous desires They builded â—ot for necessitie sake but to â—hewe their pride vanitie And thus it fares with wicked men in â—his sacrament They cannot but â—buse it to their own perdition And the Bread and Wine which â—hey receiue shal be so farre from being vnto them the body and blood of Christ vnto their saluaâ—ion As it shall rather be as the â—op vnto Iudas a meanes in and â—y the which sathan shal enter into â—uch vnto their condemnation The reasons are cleare First because wicked men are â—gnorant how to vse the ordinances of God aright and stand vpon the matter of them not regarding the manner I shal not neede to presse this reason farther in regard of the affinitie iâ— hath with the former doctrine Reason 2 Secondly though some doe know that the manner of Godâ— seruice as the matter is to be regarded Yet their wils are sâ— froward that they neuer sâ— themselues arighâ— about the duâ— performance of any like thoâ— stubborne Iewes which sayde wâ— will not heare nor obey Nay the walke on stubbornely againâ— the Lord and against his word and notwithstanding their iudgments be often conuicted the themselues therein constraine to consent vnto this truth Yâ— their rebellious wils not beinâ— sanctified leade them away from all obedience Whose condemnation doth not sleepe Reason 3 A third reason may bee that of Paul to Titus where hee doth manifest this truth more clearely when he saith Tit. 1.15 that To the pure â—â—e all things pure But vnto the wicked is nothing pure but euen their minds and consciences are defiled They are like vnto a cold stomacke that turnes the best foode into putrifaction and corruption the most holy things of God are defiled by such and â—urne in the end vnto their vtâ—er ruine and destruction Vse 1 This serues in the first place â—o discouer vnto vs the miserable state of wicked and vngodly â—en whose sinnes increase dayâ—y not onely by their open and â—orrible crimes that breake out 〈◊〉 their liues to the great dishonour of God But euen in thâ— performance of Good duties their hearing of the word theiâ— praying receiuing of the Sacrament c. The Lord make these thinges turne to the vtteâ— ruin and Destruction of wicked men Oh then how doe wicked men increase their sins dayly and multiply their iniquities iâ— asmuch as their best duties arâ— sinfull and cal down iudgement vpon them And if to doe gooâ— things in an euill manner bee sâ— farefull a sinne what wil one daâ— become of those that haue donâ— euill things in a worse manneâ— to be layd to their charge likâ—wise Let such consider this thinâ— well betimes before they be pâ— into the reall possession of thâ— iudgement which waytes and aâ—tends vpon them Vse 2 And last of all let this serue for our instruction to teach vs to feare and aboue all thinges to looke that we performe holy duties in an holy manner least wee incur the iudgement that is here threatned For if when wee haue beene at the Lordes Table and haue receiued this Sacrament vnworthily we had but only lost so much labour this were too much that wee should so much dally with God in his ordinance But alas that were nothing to this to eate and drinke to damnation If God should punish vs after this manner to turne the Bread and Wine that we receiue in this Sacrament vnworthily â—nto a bodily poyson woulde it not make vs to feare and tremble â—ow we receiue them were wee â—o perswaded that for want of a godly preparation it would bee our last Bread that euer wee should eate and would turne to the bane of our bodies Oh my brethren the Lord hath threatned the vnworthy receiuer not with a bodily death for this sinne of his but with a spirituall and eternall death euen with the death both of body and Soule for euer and shal not this moue
sin couered before God to confesse and vncouer the same vnto him For he will iustifie vs if we condemne our selues Hee forgets our sinnes if we remember them and when we are vile in our owne eyes wee are most precious in the Lords and when we are lost in our selues wee are found of him 3 Condemnation The third degree of this iudging of our selues is Condemnation And that is a passing of Sentence against a mans selfe acknowledging that if the Lorde did bring vppon him swift damnation hee were most iust and righteous in his iudgementes Like the penitent theefe vpon the Crosse Psal 51.4 Psal 32.5 We are iustly punished And this was Dauids case in diuers places of his Psalmes saying I sayd or determined with my selfe I will confesse my sinne against my selfe And so Iob Iob. 4â— 6 I abhor my selfe and repent in dust and ashes And indeed herein lyeth a principall part of this iudging of a mans selfe when a man comes so to see his sinnes and Gods heauy displeasure for the same as that he can subscribe vnto Gods iustice euen in his owne condemnation acknowledging that God is iust and that he himselfe deserues far more greater iudgment And neuer comes a man to bee truely humbled for sinne in himselfe till hee be brought to this passe to iudge and condemne himselfe And vnto the three former degrees of iudging a mans selfe 4 Execution there may be added a fourth and that is Execution 2. Cor. 7 11. and holy Reuenge And this is when we beat downe our bodies and mortifie our members denying them that sway and swinge in the wayes of vanity And the vndertaking of good dueties that the like occasions may bee preuented for the time to come By all which wee see that this iudging of our selues is no small matter nor easie thing which shold make vs so much the more carefull to performe the same aright And thus we haue seene what the iudging of our selues is a duty how necessary appears in the last clause of this verse We should not be iudged In which wordes the Apostle meaneth that wee should not be condemned and punished of the Lord and heerin giuing vs to vnderstand Doct. 5 That the onely way to turne away the Lords wrath is The onely way to turn away the Lords wrath is to iudge our selues Pro. 28. to iudg our selues as hath beene declared and might further be manifested by many testimonies as that of Salomon He that hides his sinnes shall not prosper but hee that confesseth and forsaketh them shall find mercy And how often doth the Lord by his Prophets tell the people that if they woulde turne from euill wayes that he would Repent him Ier. 26 3.13 Psal 78.34 c. and turne from his fierce wrath he had conceiued against them euident testimonies to cleare this truth And for this cause did the Lord call vpon his Prophets to meete the Lord before the Decree came forth and the Lords wrath was kindled against his people To kisse the Sonne least hee were angry Ionah 3.9 Psal 2.1 Esay 55.6 And to seeke the Lorde whilest he may be found c. And indeed the Scriptures affoord vs diuers examples of such as by iudging themselues haue turned away the Lords iudgement not only the godly but euen among the wicked themselues Exo. 9. as Pharao Ahab c. And not only of men but the same hath beene proued true of whole Cities and Countries as Niniueh and of the people of Israel and the like Vse This serueth for our instruction to perswade all men thus to iudge themselues since it is the onely way to escape the iudgement of God Which mercy and blessing none can sufficiently prize but such as haue felt what a fearefull thing it is to fall into the hands of the Almightie and and haue themselues felt his heauie hand And therefore in Gods name as we desire to escape the iudgement of God let vs make conscience of this remedy to enter into our owne heartes call our owne wayes to accompt that so iudgeing our selues vvee may not bee iudged of the Lord. ver 32. But when wee are iudged wee are chastened of the Lord that wee shoulde not bee condemned with the world In this verse the Apostle makes plaine his meaning and sets down the principal end why God correcteth his children viz. That they should not be condemned with the world Which the Apostle doeth to this end to answer a doubt that might arise and trouble the conscience of Gods Children to whom this comfort doth appertaine And that is this Obiect If God sent these strange iudgements amongst them for their sinne of vnworthy receiuing and that because they did not iudge themselues They might by and by gather that they were out of Gods fauour and therefore feare that these iudgements were tokens of his wrath and shoulde turne to their destruction Answ To this doubt of theirs the Apostle answereth in this verse that howsoeuer they had indeed deserued the Lordes ouerlasting wrath yet the Lorde in iudgeing them did not cast them off or like a rigorous Iudge in fury take vengeance vppon them But rather as a Father did chastise them and that to this ende that heereby they might bee brought to repentance and so deliuered from condemnation with the world We are chastened of the Lord that we might not be condemned with the World Out of these wordes wee may gather three conclusions First that the wicked worlde Three conclusions from the text or the world of wicked men shal assuredly be condemned Secondly that the godly shall not be condemned but certainly saued and Thirdly that one principall means that God doth vse to free his children from condemnation is correction Doct. 6 First that the world that is the wicked men of the world who are so called because of their multitud The wicked shall certainely bee condemned shal moe assuredly be condemned And the Lord will take vengeance vpon them at last There is nothing of more certaintie then the seueritie of Gods iustice vpon â—ose who are no way prouoked by the abundance riches of his mercy to repent Gen. 18. And hence is it that the Lord in the Scriptures is called a Iudge Psal 50.6 and a righteous Iudge to shew that the Lord in time will take vengeance vppon the wicked 2. Tim. 4.8 Iob. 21.20 And Iob speaking of the wicked saith His eyes shall see destruction Pro. 17.15 And Salomon saith that He that iustifieth the wicked and he which condemneth the iust are both an abhomination to the Lord. And by the Prophet Esay Esay 5.23 the Lord denounceth a heauy woe against those which iustifie the wicked Now if the Lorde doe hate it in others to acquite the inocent and to condemne the iust wee may be well assured it will bee far from the iudg of all the world to doe vniustly For he is