Adam all die By the offence of one the fault came on Rom. 5. 18. all men to condemnation By one mans disobedience many were Ver. 19. made sinners Q. Is Original Corruption found in every one equally A. Yes it is for that which is born of Natural Generation is nothing but Corruption For as St. John saith That which is born of flesh is flesh Joh. 3. 6. Q. Doth this Corruption of Nature break forth and shew it self equally and in all Men alike A. No Though Original Corruption be found equally and alike in all Men naturally yet doth God for the Good of Humane Society limit Man's Corruption and restrain Man from notorious Crimes y their Natural Temper by Fear of Shame and Punishment Desire of Honour and Reward and such like Q. Now what is Actual Sin A. It is a Fruit of Original Corruption and it is a Particular and Actual Breach of God's Law For out of the heart come evil thoughts Mat. 15. 19. murders adulteries fornications thefts and such like When lust hath conceived it bringeth Jam. 1. 15. forth sin Q. How is Actual Sin distinguished A. Into Inward and Outward It is either the Inward Faculties of the Soul as the Mind or Will and Affections or in the Outward Members of the Body Q. What is the Actual Sin of the Mind Will and Affections A. It is the evil Thought or Intent of the Mind which comes either by the Conceiving of the Mind it self or by Satan's Suggestion The Lord saw that the wickedness of Gen. 6. 5. man was great in the earth and all the imaginations of his heart were only evil continually And Satan stood up against Israel and 1 Chron. â—1 1. provoked David to number Israel Also it is every Motion and Lust and Desire stirring in the Heart contrary to God's Law For the flesh lusteth against the spirit Gal. 5. 17. and the spirit against the flesh and these are contrary one to the other Q. What is Outward Actual Sin in the Outward Members of the Body A. It is that which is committed by the Members of the Body carrying with it the Faculties of the Soul Q. How is Actual Sin effected A. Two ways Either by Omission or Commission either by omitting that which ought to be done or by committing that Evil that is forbidden and ought not to be done whether it be inwardly in the Mind Will or Affections or outwardly in Word or Deed. Q. What is the State of Misery following the Fall of Man A. It is a continual Subjection to the Curse of God whereby Man by the just Sentence of God is continually subject and liable to God's Curse for Sin Cursed is every one that continueth not Gal. 3. 10. in all things which are written in the book of the law to do them And that in this Life both in Body and outward Estate The Lord shall make the pestilence cleave Deut. 28. 21. unto thee until he have consumed thee from off the land whither thou goest to possess it The Lord shall smite thee with a consumption Ver. 22 c. and with a fever and with an inflammation and with an extreme burning and with the sword and with blasting and with mildew and they shall pursue thee till thou perish c. And also in Soul and that with Blindness of Mind Hardness and Astonishment of Heart Horrour of Conscinece and such like And the Lord shall smite thee with Deut. 28. 28. madness and with blindness and with astonishment of heart And not only in this Life but also in the End of this Life and that is the Power of Corporal Death the Death of the Body whereby the Soul is severed from the Body And also after this Life is ended And that by Eternal Death of Body and Soul in Hell Fire called the Second Death which is a final Separation from the comfortable Presence of God the Father Son and Holy Ghost and a sense and feeling of God's Wrath in that Separation whenas it shall be said to them I never knew you Depart from me Mat. 7. 23. ye that work iniquity Depart from me into everlasting fire Chap. 25. 41. which is prepared for the devil and his angels Q. Seeing then by the just Iudgment of God we are subject both to Temporal and Eternal Punishment Is there yet any Way or Means remaining whereby we may be delivered from these Punishments and be reconciled to God A. God will have his Justice satisfied Wherefore it is necessary that we satisfie either by our selves or by another For The soul that sinneth it shall â—ie Exod. 18. 4. Q. Are we able to satisfie our selves A. Not a whit Nay rather we do every Day encrease our Debt For If thou O Lord shouldest mark our Psal 130. 3. iniquities O Lord who should stand Q. Is there any Creature which only is a Creature in Heaven or Earth able to satisfie for us A. None For first God will not punish that Sin in any other Creature which Man hath committed For The soul that sinneth it shall die Exod. 18. Neither can that which is nothing but a Creature sustain the Wrath of God against Sin and deliver others from it Who can stand before his wrath or Nah. 1. 6. who can abide in the fierceness of his wrath Q. What manner of Mediator then and Deliverer must we seek for A. Such a one verily as is very Man For since by man came death by man 1 Cor. 15. 21. came also the resurrection of the dead And perfectly Just For such an high priest it became us to Heb. 7. 26. have which is holy harmless undefiled separate from sinners Q. Wherefore is it necessary that he be very Man A. 1st That he might die and suffer the Punishment due to Sin which the Godhead could not do Forasmuch then as the children were Chap. 2. 14. partakers of flesh and blood he also himself likewise took part with them that he might destroy through death him that had the power of death that is the devil 2dly Because the Justice of God requireth that the same Humane Nature which sinned do it self likewise make Recompence for Sin The righteousness of the righteous shall Exod. 18. 20. be upon him and the wickedness of the wicked shall be upon himself Q. Why also must he be very God A That he might by his Godhead sustain in his Flesh the burthen of God's Wrath For the Lord thy God is a consuming Deut. 4. 24. fire and a jealous God And might recover and restore unto us that Righteousness which we had lost He was wounded for our transgressions Isa 53. 5. he was broken for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Yet the Lord would break him and Ver. 10. make him subject to infirmities when he shall make his soul an offering for sin
is entred into the very heaven to appear now in the sight of God for us Q. What is the Kingly Office of Christ A. It is that whereby Christ exerciseth the Power given him of his Father over all Things distributing his Gifts and disposing of all things for the Good of God's Chosen All power is given to me both in heaven Mat. 28. 18. and in earth Which Office Christ performs Two ways 1st In the Spiritual Government of his Church which stands partly in collecting and gathering his Church and the Members of it out of the World and from under the Tyranny of the Devil Sin and Death Who hath delivered us from the Col. 1. 13. power of darkness and hath translated us into the kingdom of his dear Son And partly in keeping it being collected and gathered in the way unto Eternal Life The encrease of his government and peace shall have none end he shall sit upon the throne of David and upon his kingdom to order it and to stablish it with judgment and with justice from henceforth and for ever 2dly In the Destruction of his and their Enemies partly in this World but most fully in the End of this World in the Day of Judgment Then shall the wicked man be revealed 2 Thes 2. 8. whom the Lord shall consume with the spirit of his mouth and shall abolish with the brightness of his coming Q. What be the Laws of Christ's Spiritual Government by which he governs it and the Members of it They are Two 1st His Word namely the Doctrine of the Prophets and Apostles written in the Old and New Testament 2dly The Power and Operation of his Spirit in the Hearts of his Servants Mark 1. 14. Isa 53. 1. Jer. 31. 33. Q. How is Christ and all his Benefits available to us A. By being made ours For otherwise they shall no way help us to the satisfying of God's Justice even as other Mens Riches avail nothing to deliver us out of Debt except they become ours Q. How therefore may his Gifts and Benefits be made ours A. If we be made one with him For by the Benefit of that Union we are made Partakers of all his Spiritual Graces and Riches which are no less imputed unto us before God than if they were ours by Nature For this cause saith the Apostle That we are by Christ reconciled in Col. 1. 22. the body of his flesh through death to make you holy and unblameable and without fault in his sight Q. Can no Man therefore be a Partaker of Christ's Gifts except he be made one with him A. He cannot even as a Woman cannot be a Partaker of the Riches and Honour of some Great Man except she be joyned with him in Marriage so that they become one Body and one Flesh The Members also cannot draw Life from the Head if they be not joyned with it Therefore there is no true partaking of Christ except there be an Union with him For this cause Christ saith Except ye eat the flesh of the son of Joh. 6. 53. man and drink his blood ye have no life in you Q. How are we United to Christ and made One with him A. As many as are United to Christ are Incorporated and made Members of that Mystical Body whereof Christ is the Head As St. Paul saith For we are members of his Body of his Eph. 4. 30. flesh and of his bones Q. What manner of Union is it whereby we are joyned and made one with Christ A. Our Incorporation into Christ and Union with him is a great Mystery As St. Paul saith This is a great mystery but I speak Eph. 4. 32. concerning Christ and the church A. And not any way Corporeal but Spiritual For He that is joyned with the Lord is one 1 Cor. 6. 17. spirit Q. How are we to conceive of that Mystical Union with Christ A. Thus That our Mystical Union with him is a most near and real Union For as the body is one and hath many 1 Cor. 12. 12. members and all the members of the body which is one though they be many yet are but one body even so is Christ And that our whole Person Body and Soul are united to the Body and Soul of Christ so that we are Members of his Body of his Flesh and of his Bones For Know you not that your bodies are the members of Christ and that we are members of his body of his flesh and of his bones And by his Flesh we are also joyned ot his Godhead to his Divine Nature For that whereby we have Fellowship with God joyns us to God Now by the Flesh of Christ we have Fellowship with God Therefore the Flesh of Christ doth joyn us to God By the new and living way which he hath prepared for us through the vail that is his flesh Q. Now shew unto me the Mâ—ans how we are united and made one with Christ A. We are Spiritually united to Christ Two ways 1st The Spirit of Christ one and the same Spirit being both in Christ and in us First in Christ and then in us For by one spirit we are all baptized into one body whether we be Jews or Grecians And we know that we dwell in him 1 Joh. 4. 13. and he in us because he hath given us of his spirit 2dly By Faith As Christ himself testifieth in the Prayer which he made to God for all the Faithful Father I pray thee for such as shall Joh. 17. 20. believe in me that they all may be one as thou O Father art in me and I in thee that they also may be one in us Q. Seeing that by Faith we are united and made one with Christ shâ—w me what true Faith is A. It is not only a certain Knowledge whereby I surely assent to all things which God hath revealed unto us in his Word As the devils they believe that there Jam. 2. 19. is one God but also an assured Trust Neither did Abraham doubt of the pro-mise Rom. 4. 20. through unbelief but was strengthned in the faith Being fully assured that he which had Ver. 21. promised was able also to do it kindled in my Heart by the Holy Ghost This is the work of God that ye Joh. 6. 29. believe in him whom he hath sent For flesh and blood hath not revealed Mat. 16. 17. it to thee but my Father which is in heaven through the Gospel For I am not ashamed of the gospel of Rom. 1. 16. Christ for it is the power of God unto salvation to every one that believeth whereby I make my Repose in God being assuredly resolved that Remission of Sins Everlasting Righteousness and Life is given not only to others but to me also For being justified by faith we have Chap. 5. 1. peace towards God through our Lord Jesus Christ and that freely through the Mercy of God for the Merit
suffered Behold my hands and my feet for Luk. 24. 39. it is I my self handle me and feel me 3dly He rose by his own Power he put Death to slight quickned his dead Body re-united it to his Soul and restored to himself a blessed heavenly and glorious Life and that by the Might and Power of his Godhead Destroy this temple and in three days Joh. 2. 29. I will raise it up again I have power to lay down my soul and Chap. 10. 18. have power to take it up again 4thly He rose the Third Day by his Father's and by his own Power Him God raised up the third day Act. He rose the third day according to the 1 Cor. 15. 4. scriptures Q. What Benefit redounds to the Church of God by virtue of Christ's Resurrection A. The perfect Accomplishment of the Work of Justification Who was delivered to death for our Rom. 4. 25. sins and is risen again for our justification 2dly The Resurrection of Christ our Head is a pledge unto us of a glorious Resurrection But now is Christ risen from the dead 1. Cor. 15. 20. and made the first-fruits of them that slept 3dly By virtue of Christ's Resurrection God's Church obtaineth a spiritual Resurrection from Sin We are buried with him by baptism Rom. 6. 4 into his death that like as Christ was raised up from the dead so we should walk in newness of life For if we be grafted with him to the similitude of his death even so shall we be to the similitude of his resurrection 4thly By the Resurrection of Christ we are warranted and confirmed of his Merit that he hath fully and perfectly satisfied for our Sins For one only Sin not being satisfied for had with-held Christ still in death 5thly We are assured not only of his meriting for us but also that he is able and doth bestow on us the Fruit and Benefit of his Merit For Christ is risen again for our righteousness Rom. 5. 25. Blessed be God even the Father of our 1 Pet. 1. 3. Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Q. What is it to believe in Christ as he rose again the Third Day from the Dead A. It is not barely to Believe That Christ did indeed Rise the Third Day out of the Sepulchre alive but also That I by virtue of his Resurrection am fully Justified truly Regenerate Preserved in Grace Reserved to a blessed Resurrection unto Eternal Life and that Christ ever liveth to apply this unto me Q. Which is the Sixth Article A. He ascended into Heaven and sitteth at the right-hand of God the Father Almighty Q. How shall I be certain that Christ ascended into Heaven A. By the Testimony of Holy Scriptures where it is said That after the Lord had spoken to Mark 16. 19. them he was received into heaven and sat at the right-hand of God Q. What is meant by these words He ascended into Heaven A. I Believe hereby That Christ ascended into Heaven in his Humane Nature only and that the very same which was born of the Virgin dead buried and which rose again and that locally or bodily truly going from one place to another visibly and apparent to the Apostles What then if ye should see the Son of Man ascend up where he was before While they beheld he was taken up Act. 19. out of their sight The Fortieth Day after his Resurrection Forty days was he seen of them speaking Act. 1. 3. of things which appertain to the kingdom of God And that by the Power of his Godhead This Jesus by the right-hand of God Chap. 2. 33. hath been exalted Q. But Christ promised he would be with us until the end of the World how then is he ascended A. Christ is True God and True Man According to his Manhood he is not now on the Earth The poor you have always with you Mat. 26. 11. but me ye shall not have always I leave the world and go to the Father Joh. 16. 28. But according to his Godhead his Grace and Spirit he is at no time from us as he hath promised Lo I am with you until the end of the Mat. 28 20. world Q. Are not by this means the two Natures in Christ pulled asunder if his Humanity be not wheresoever his Divinity is A. No For seeing his Divinity is Incomprehensible and every where present Can any hide himself in secret places Jer. 23. 24. that I shall not see him saith the Lord. Do not I fill heaven and earth it followeth necessarily that the same is without the bound of his Humane Nature which he took on him and yet it is nevertheless in it and abideth personally with it For in him dwelleth all the fulness of Col. 2 9. the Godhead bodily Q. What Benefit redounds to the Church of God and every particular Member by virtue of Christ's Ascension A. 1st By virtue of Christ's Ascension Satan Sin and Death are led Captives so that now they have no Power to hurt God's Church nor any of his Members When he ascended up on high he led Eph. 4. 8. captivity captive 2dly I Believe That there is prepared in Heaven for me and God's Church a Mansion or Dwelling-place In my Fathers house are many dwelling-places Joh. 14. 2. I go to prepare a place for you 3dly The Ascension of Christ's Humane Nature is a sure Pledge unto me That it shall come to pass That he who is our Head will lift up his Members also unto him Father I will that they which thou Chap. 7. 24. hast given me be with me even where I am 4thly I am assured That he will send me and the rest of the Church of God his Spirit instead of a Pledge between him and us I will pray the Father and he shall Chap. 14. 16. give you another Comforter that may abide with you for ever Q. In what sence are we to understand the words of the rest of this Article He sitteth at the Right-Hand of God the Father Almighty A. Not in a literal sence For God hath not a Right-Hand or Left-hand like unto Men. For God is a Spirit Chap. 4. 24. And the strength of Israel is not a 1 Sam. 15. 29. man But it is evident that the Word Right-Hand is often times used in Scripture for the Power of God or for his Presence They inherited not the land by their Psal 44 3. own sword neither did their own arm save them but by thy right-hand and and thine arm and the light of thy countenance In thy presence is fullness of joy and at Psal 16. 11. thy right-hand are pleasures for evermore Also it is as manifest that Sitting is used in Scripture for Authority or Regiment Solomon thy son shall reign after me
the Person When the Person coming is Unworthy that 's not here meant for so none is Worthy can merit or deserve this honourable Privilege 2. Of the Action When we come in an undue unworthy and unprepared Manner when Men care not with what Minds nor in what Manner they come to the Lord's Supper but rush hand-over-head upon the Ordinance There are Three sorts who Receive Unworthily 1. The Ignorant 2. The Superstitious 3. The Profane and Ungodly Ones 1st Such as are Ignorant That come out of Custom rather than Conscience for Shame of the World because 't is counted a Disparagement not to be admitted to that Ordinance rather than out of any Sense Apprehension or Desire of the Benefit accruing by this Ordinance Such as discern not the Lord's Body are not able to look farther than that which they see with their Eyes They indeed behold Bread broken and Wine poured forth but what the Meaning and Signification of those things are they know not They behold the Ceremony but understand not the Mystery They talk of the Sacrament but know not what it is who instituted it why it was ordained to what End and Use it serves and therefore their Receiving cannot be 〈◊〉 a Rational and Intelligible Rom. 12. 1. Service and so is not acceptable to God 2dly The Superstitiously Conceited that attribute more to the Outward Elements and External Administration than is meet The Papists lead the Van in this Brigade who pervert the simplicity of this Ordinance turning the whole business into a Tragedy or Stage-Play by their abominable ridiculous and absurd Gestures and Actions to the high Dishonour of God and grand Abuse of this Sacred and Holy Institution And next unto these follow many Ignorant and Superstitious Protestants who have many fond Conceits and fantastical Opinions of this Ordinance resting in the Opus operatum or Work done thinking that the bare Outward Actions and Elements are able to sanctifie them That if they go Fasting they have the more if having Eaten somewhat the less Benefit by coming That even the very Receiving of the Elements is of great virtue to a sick Man Or That whosoever Receives upon his Death-bed must needs be saved and go to Heaven 3dly Such as are Ungodly and Profane Proud Covetous Voluptuous Drunkards Swearers Neglecters and Despisers of God's Service Scoffers and Jeerers at the Profession of Religion Envious Malicious False-hearted Deceitful Dissembling Wretches that so they may carry it fair toward the World regard not Inward Sanctity Holiness and Integrity at all such as come in the guilt of these Sins unrepented of unbewailed unresolved against these are Spots in our holy Feasts as St. Jude Ver. 12. speaks Bloaches Stains and Reproaches to our Christian Assemblies and such as give great Occasion of such Multitudes separating and withdrawing themselves from our Congregations many profaneâ— ungodly Persons there are in these days who will be railing and inveighing against Separatists and Independents when they themselves give occasion to the being of such Secondly Here 's the Quality of this Sin It 's very heinous and they that commit it are guilty of the Body and Blood of Christ One would think this were a very hard â—ensure of a Fault that seems not to be very great That coming unworthily to the Sacrament should be Murther and Blood-guiltiness nay Guiltiness of the Blood of the only begotten Son of God and so as heinous a Sin as that which Judas and Pilate and the Jews were guilty of in Crucifying the Lord Jesus Christ the Prince of Glory But the Quality of Sin is not to be measured by ours but by God's Judgment of it God calls it such here and we must believe it to be such But how are they guilty Not as principal Actors and Doers in the business for so the Jews were only guilty but as Accessaries and Abettors For 1. 'T is a slighting of Christ's Death a not laying of it to heart in a due manner It implies that we in the secret of our Souls conceive the putting of Christ to Death was no such heinous Offence whenas we can behold the visible Representation of it in the Sacrament without being at all affected with it as if Christ had been a guilty Person deserving to be used as he was and the Jews had done an Act of Justice in Crucifying him 2. 'T is an Injury and Abuse that reflects upon the Person of Christ as he that shall violate the Picture Seal or Arms of a King offers an Indignity to the King himself and shall be punish'd accordingly so he that unworthily useth this Sacrament or Memorial of Christ's Death doth offer Contempt unto the Death it self 3. 'T is a sign we do not lay to heart the Sin of our Nature which was the occasion of Christ's Dying If Man had not sinned Christ had not died And therefore the Prophet Isaiah tells us That he was wounded for our Chap. 53. 5 transgressions and bruised for our iniquities All we like sheep have gone astray 6. and the Lord hath laid on him the iniquity of us all Hence it is that in the Sacrament we should exercise Repentance we should look upon him whom Zech. 12. 10. we have pierced and mourn for him as one mourns for his only son 'T is a Tradition That if the guilty Murtherer be brought to the sight of the Party murthered or touch his Body he 'll presently fall a bleedingâ— The Sight of Christ crucified whom we have murthered by our Sins and Transgressions should cause our Hearts within us to mourn and bleed We should undo that by Repentance which we have done by Sin But thus do not such as Receive unworthily and so remain guilty of the Body and Blood i. e. of the Death of Christ 4. 'T is a frustrating of the End of Christ's Death and as to their particular a shedding of the Blood of Christ in vain Christ gave his Body to be crucified and suffered his Blood to be shed that he might nourish and preserve the Souls of the Faithful unto Everlasting Life Hence it is that he says that his Flesh is Meat indeed and his Joh. 6. 55. Blood is Drink indeed But to whom is it such To those that feed on him by Faith This was the End why Christ gave himself that he might become the Bread of Life But so cannot unworthy Receivers and therefore the End of Christ's giving himself as to them is utterly frustrated and disappointed and so they become guilty of the Body and Blood i. e. of the Death of Christ are interpretatively and in effect Christ's Murtherers and Destroyers Now 't is a fearful thing to be guilty of any Man's Blood yea of a wicked Man's Blood how much more to be guilty of the Blood of the Son of God! of the Blood of God! Deliver me O God from bloodguiltiness says David It was a Sin the guilt whereof Psal 51. lay exceeding heavy yea like a
Levites were ashamed and sanctified themselves as before A shame if foul Vessels at the Sacrament dirty Cloth foul Napkin foul Cup. Is it a shame that the Vessels and Linnen should not in their kind be handsomly fitted and decently prepared And is it not a shame not to have our Hearts and Souls prepared Is it a shame to have a foul Cup and is it not a shame to have a foul and filthy Heart â—hall precious Liquor be put into musty and unclean Vessels Shall filthy â—nhallowed unclean Souls be filled with spiritual Comfort 2. Of Danger To partake of the Passover unworthily a very dangerous thing and that made Hezekiah â—pray so earnestly 2 Chron. 30. A dangerous Business to come to the Sacrament a Matter of Life and Death Tremendum Mysterium Holy Judgment 1st Danger He that eats and drinks 1 Cor. 11. 27. unworthily is guilty of the body and blood of Christ Instead of Drinkers of Christ's Blood are Shedders of his Blood instead of remembring of Christ's Death they put Christ to Deathâ— An unworthy and unprepared Receiver becomes guilty of Christ's Blood How so Because he doth as if he shed his Blood he doth so as the Shedders of Christ's Blood did For look as they that crucified and pierced Christ poured not forth his Blood that they might drink it but only that they might pour it â—orth and shed it so he that doth unworthily and unpreparedly drink his Blood receiving thereby no Profit or Benefit he hath rashly and in vain shed his Blood Now what a fearful thing it is to be guilty of Christ's Blood Deliver me from blood-guiltiness saith the Psalmist Woe be to him that Christ's Blood speaks not for but ten thousand times woe to him that Christ's Blood â—peaketh against 2d Danger He that comes unworthily and unpreparedly not only receives no Good but a great deal of Hurt Good he receive's none a vain Sacrament Ordinance blasted and not only so but a great deal of Hurt 1. Instead of receiving Christ receives the Devil The Devil enter'd into Judas after the Sop. Satan fills their Hearts worse than before ten times more Children of Wrath than before 2. Instead of receiving that which may further Salvation receives that which furthers Condemnation The Zech. 12. 2. Cup of Trembling Some poysoned by Poyson put into Wine Mors in Olla Stone instead of Bread a Scorpion instead of a Fish 3d. Danger Bodily Danger 4. It is a very dangerous thing not to come to the Sacrament to neglect God's Ordinance in an unfrequent Use thereof or utter Disrespect of it He that neglected Circumcision was to be cut off Gen. 17. 14. And we see that God would have killed Moâ—es for neglecting his Child's Circumcision Exod. 4. 24. And see the place Numb 9. 13. And we know the Severity of this Punishment that neglected to come to that Supper of the King Mat. 25. 5 7. And to be without the Sacrament and without Christ and without God in the World are joyned together Eph. 2. 11 12. Whil'st they were called Uncircumcision i. e. without God's Sacraments they were without Christ and without God in the World And the Necessity of the Use of the Sacraments appears by this That before the Israelites must enter into Canaan they must be circumcised and eat the Passover Josh 5. 7 10. To teach That all that will enter into the heavenly Canaan must of necessity in Obedience to God's Commandment be Partakers of his Sacraments It is very dangerous therefore to neglect the Sacraments And yet as dangerous as it is not to come to the Sacrament yet it is no less dangerous to come if we come unpreparedly Unprepared coming is as dangerous as not coming at all It is with this Supper in the Sacrament as it was with that Supper of the King 's in the Parable Mat. 22. They that neglected to come and absented themselves they smarted But ver 13. there was one that came to the Supper and yet he seems to be more severely punish'd than those that came not Now shall Men be punish'd for not coming and for coming too this seems to be an hard case I am in a very great Streight may many a poor Creature say that begins to be convinced of the greatness of the Sin of neglecting so holy and useful an Ordinance of God and of the unworthy and unprepared coming to it Yes surely if Men come not as they should their coming will not serve the turn Mark that Question Friend how camest thou in hither Mat. 22. 12. He doth not say Friend how â—atest thou down but how camest thou hither This shews us that his Sin was not some Indisposition that had overtaken him in sitting down but that he did not look to sit and prepare himself before he came in So it is in the Supper of the Lord A Man commits as great a Sin in an unprepared coming as in a profane not coming at all He may expose himself to as great a danger by coming as by not coming There is no Man that comes to the Sacrament but God hath an Eye upon him 〈◊〉 God's all-seeing and all-piercing Eye is upon him God takes special notice of him to see how he comes prepared If he comes unworthily he is like to hear of it to his sorrow We come to the Sacrament to enquire of God to seek his Face and Favour to receive Comfort and Consolation from him But whosoever comes unpreparedly instead of a gracious Answer shall meet with an angry Question Friend how camest thou in hither A Question that put thoroughly home to the Conscience of Men will so astonish and affright 'em that they shall not be able to say a Word for themselves People generally will not endure that their Minister should Catechise them and Question with them to prepare them the better for the Holy Sacrament But let such know God Himself will Catechise them and put such a Question to them as shall strike them dumb and speechless Now is it thus That it is the Duty of all such as desire to be made Partakers of the Holy Sacrament of the Body and Blood of Jesus Christ are solemnly to sit and prepare themselves for it by Examination and that such as come unpreparedly come unworthily Oh! the great Abuse of that Holy and Sacred Ordinance that hath been â—ound among us in admitting unworthy and unpreparedâ— Persons to the Participation of it Surely one Reason and why the Sword this day drinks up so much Blood and devours so much of our Flesh is because we have been guilty of the Body and Blood of Jesus Christ in our unworthy Receiving of the Holy Sacrament I beseech you therefore for the sake of the ever Blessed and Adorable Jesus who so freely laid down his Precious Life for you and as you prize the Everlasting Happiness of your own Immortal Souls that you would make it your utmost Care and Diligence so to direct your Lives and
Meditation upon Christ's Death and the Benefits thereof The Bread and Wine separated by Consecration to this holy Use should re-mind us of Christ's being fore-ordained and set a-part by God from all Eternity to the work of Man's Redemption The Breaking of the Bread and the Pouring forth of the Wine should bring to our remembrance how Christ was torn in his Body with Wounds and Stripes and toâ—tur'd in his Soul with the sense of his Father's Wrath and Indignation and that for our Sins and Transgressions When the Minister offers to thee the Bread and Wine think of Christ given to thee of God freely and freely giving himself to thee if thou wilt receive him When thou receivest and eatest those Elements think on Christ the living Bread that gives Life to thy Soul and by his Merits preserve it from Eternal Death Let thy Heart cleave unto him by Faith throw thy self into his Arms wash thy Soul in his Blood hide thy self in the Holes and Clefts of this Rock from the stormy Tempest of God's Wrath. This is the Life of this holy Sacrament without which Spiritual Applications all is but a dead and empty Ceremony Now of the Affections that must be excited and stirred up in thiâ— Ordinance 1. Our Hearts must be drawn to a firm relying and dependance upon Christ as an All-sufficient Saviour having paid the utmost Farthing and trod the Wine-press defeated all the Powers of Darkness and purchased for us a Kingdom that cannot be shaken Let not greatness and difficulty of the Work of Redemption terrifie us Christ hath finished 2. The sight of Christ Crucified should beget in us a godly Sorrow for our Sins that were the Judasses Pilates Zech. 12. 10. Jews Mourn over him 3. Thankfulness Because by Christ's Death is purchased for us the greatest Blessing that ever was Pardon Reconciliation Grace Glory 2. On our part the greatest Undesert that might be 3. Infinite Disproportion betwixt Christ and us the Just for the Unjust the Prince of Glory for Vassals of Baseness 4. Love unto Christ How should we love Christ that loved us and gave himself for us 1. A Man must Examine himself after he is come from the Sacrament to consider what Comfort and Encrease of Grace he hath received what quickning Vertue and Refreshment he hath found to flow out of Christ into his Soul Now upon such Examination a Man shall find that it hath â—een well with him at the Sacrament oâ— that it hath not and so accordingly he is to proceed First then If a Man hath found no Joy Comfort or Enlargement but upon Examination finds that he hath been unfruitful dead and dull then two things are to be done 1. Suspect thy self that thou hast been â—ailing either in thy Preparation to or Performance of the Duty Labour therefore to find out what it was that hinder'd the Efficacy of the Sacrament and be seriously humbled for it Yea if we can but be sensible of our Senselessness of Heart that holy Duty and truly mourn for it we need noâ—â—e much disheaâ—tned because this is one Fruit of the â—ife of Christ which was undoubtedly received in the Sacrament 2. Endeavour by after Pains and Humiliation to quicken and awaken tâ—e Efficacy of the Sacrament For we must know Sacraments do not always work for the present but the Efficacy may come afterwards The first Sacrament of the Supper the Disciples receiv'd it 's like they found not the Efficacy of it for the present for then they understood nothing of Christ's Death neither could it sink into their Heads that He should die but yet afterwards when they came more clearly to understand the Mysteries of Redemption and the whole â—octrine of Christ â—o question but they reaped the Benefit of that Ordinance which then they fully understood not 'T is with the Sacrament as with the Word Many a Man hears the Word and in some measure minds it but for the present it hath no Effect at all It 's possible it may work many Years after A Sermon preach'd seven Years before may prove the Means of a Man's Conversion seven Years after We have an Example in that kind All thingâ— that John spake Joh. 10. 41 42. of this man were true And many believed on him there This is written of some of John's Hearers John had preach'd Christ before They did not thereupon believe in Christ when he preach'd John was dead and gone but now when Christ comes among them they upon John's former Sermons preach'd a great while before do now believe John was dead but not his Word that works while he lies in his Grave Thus also may it be with the Sacrament it doth not always presently work it may and doth work with some a long time afterwards when a Communicant humbled for his Unprofitableness in the Duty endeavours by after-Diligence and Humility to quicken and put Life into it Though we have miscarried in our Preparations to the Sacrament and Disposition in the Sacrament yet may the Vertue Efficacy and Comfort of it be recovered by after-Diligence and after-Humiliation But if when the business is once over Men shall never look back nor reflect upon it more so as to be humbled for their Deadness Hardness and Indisposition in the Duty and have no care to make up that by after-Diligence which was wanting in the present Performance no marvel though they receive no Benefit or Advantage by it But Secondly If upon after-Examination and a Review of the Business we find that we were refreshed our Hearts comforted and enlarged that we had Vertue from and Communion with Christ 1. Let us bless God with our whole Soul for his Mercy and Goodness to us and with all thankfulness acknowledge his gracious dealing with us 2. Let us be careful to keep up and maintain that graciouâ— and holy frame of Spirit which we brought from the Sacrament Pray we as David did for the People when he saw them in a good frame of Spirit and that they offered willingly and freely towards the Building of God an House O Lord 1 Chron. 29. 18. keep this for ever in the imagination of the thoughts of the heart of thy people So when we find a good frame of Heart wrought in us at the Sacrament we should pray and endeavour that this frame of Heart might be still upheld and continued in us We should endeavour to keep alive as long as may be that holy fire that was kindled in our Hearts in the Use of the Sacrament It 's a great fault in us when we come from the Sacrament that we have no care to keep our Hearts in good frame by Prayer Meditation or good Conference but presently fall a discoursing about secular Business or foolish idle and unprofitable Matters This is a dangerous quenching of the Spirit and tends to the hardening of the Heart as thrusting red-hot Iron into Water makes it harder Such sudden coolings and dampings of spiritual heats got in
of Christ alone We are justified freely by his grace Chap. 3. 24. through the redemption which is in Christ Jesus Q. Shew me what are those things which are necessary for a Christian Man to Believe concerning Faith A. All things which are promised us in the Gospel As Christ saith These things are written that ye might Joh. 21. 31. believe The Sum whereof is briefly comprised in the Creed of the Apostles or in the Articles of the Catholick and Undoubted Faith of all Christians Q. Which are the Articles and Sum of Christian Faith or the Apostles Creed A. I believe in God the Father Almighty Maker of Heaven and Earth And in Jesus Christ his only Son our Lord Which was conceived of the Holy Ghost born of the Virgin Mary Suffered under Pontius Pilate was crucified dead and buried he descended into Hell The Third Day he rose again from the Dead He ascended into Heaven and sitteth at the Right-hand of God the Father Almighty From thence he shall come to judge the Quick and the Dead I believe in the Holy Ghost I believe the Holy Catholick Church the Communion of Saints The Forgiveness of Sins The Resurrection of the Body And Life Everlassting Q. Shew me the Reason why it is calld the Apostles Creed A. Because it containeth as it were a brief Sum of all the Apostolical Doctrine written in the Books of the Old and New Testament Q. What are the Parts of this Creed A. They are Four 1st Of Faith in God the Father 2dly Of Faith in God the Son 3dly Of Faith in God the Holy Ghost Q. But why is our Faith distinctly referred to every Person by it self seeing that it is One God in whom we Believe A. That our Faith may be the better strengthned Which is then done when we consider distinctly and apart what each Person according to his distinct Property hath wrought in our Salvation Notwithstanding our Faith is not at all the less referred to One God Q. How A. For it is all one as if a Man should say I put all my Hope and Trust in One God of whose Love I cannot doubt at all For whereas he is distinguished into Three Persons every one of them confirmeth in me the Assurance of that Love For the Father hath both Created me by his Omnipotency and doth also Guide me by his merciful Providence The Son hath Redeemed me by his Death Reconciled me to God the Father and even yet maketh Intercession to him for me The Holy Ghost by his Divine Power hath Sanctified me and joyned me with Christ and his Church that with it I might be made Partaker of all Gifts until he bring me even to Eternal Life Q. Which is the First Article of the Creed A. I believe in God the Father Almighty Maker of Heaven and Earth Q. Why say we rather I believe and not We believe whereas in Prayer we say not only My Father but Our Father A. Because howsoever we ma and must one Pray for another yet we cannot one Believe for another but when we come to Years every Man must believe for himself and be saved by his own and not by another's Faith As the Prophet saith The just shall live by his faith Hab. 2. 4. Q. What is meant in saying I Believe in God A. I do not only Believe God And that there is but One God But I Believe in God that is I Believe that he is my God that is I am perswaded That whatsoever God is and is said to be he is all that to me and referreth it all to my safety for his Son's sake and therefore from my Heart I put all my Confidence in him Q. What Comfort is reaped hereby A. So long as I repose all my Trust in him I may assure my self of my Salvation and of an happy Deliverâ—nce in all Dangers and Necessitie For Daniel when he was brought out Dan. 6. 23. of the cruel lions den had no hurt found on him because then he trusted in his God Q. Why is God called a Father A. 1st In respect of Christ his only begotten and natural Son 2dly In respect of all the Creatures as he is Creator and Preserver of them all 3dly In respect of the Elect whom he hath adopted to be his Sons Who hath predestinated us to be adopted Eph. 1. 5. through Jesus Christ unto himself according to the good pleasure of his will Q. What Comfort cometh by this A. I do therefore believe in him to be my God and my Father for Christ's sake As many as received him and believed Joh. 1. 12. in his name to them he gave power to be the sons of God But ye have received the spirit of adoption Rom. 8. 15. whereby we cry Abba Father And therefore I do trust in him and so rely on him that I may not doubt but he will provide all things necessary both for my Soul and Body Though I be poor and needy the Lord Psal 40. 17. thinketh on me Behold the fowls of the heaven they Mat. 6. 26 sow nor reap not yet your heavenly Father feedeth them Are not ye much better then they And why care ye for rayment the lillies 28 of the field they neither labour nor spin Wherefore if God so cloath the grass of 30 the field shall he not do not much more unto you O ye of little faith Therefore take no thought saying What 31 shall we eat or what shall we drink or what shall we put on For your heavenly Father knoweth that 32 ye have need of all these things But seek ye first the kingdom of heaven 33. and the righteousness thereof and all these things shall be ministred unto you And that he will bear with my Wants and Weaknesses I will spare them saith the Lord as Mal. 3. 17. a man spareth his own son that serveth him As a father hath compassion on his children Psal 10â— 1â— so hath the Lord compassion on them that fear him For he knoweth whereof we be made 14. he remembreth that we are but dust And what Afflictions he sendeth on me in this troublesom Life he will turn them to my Safety For all things work together for the Rom. 8. 28. best to those that love God And furthermore he never chastiseth me but for my good But the Lord chastiseth us for our profit Heb. 12. 10. that we might be made partakers of his holiness We are chastised of the Lord because 1 Cor. 11. 32. we should not be condemned with the world When ye thought evil against me God Gen. 50 20. disposed it to good Q. Now shew unto me what Profit the Faithful reap by their Afflictions A. 1st By them God bringeth us to Humility With rebukes thou chastiseth man for Psal 39. 11. iniquity 2dly By Afflictions God calleth us to true Repentance for when he correcteth our Sins he doth it to
Christ's coming to Iudgment A. I believe hereby That they shall then receive their own Bodies again which so long time had lain in the Earth and that in a far more excellent Estate than when they left them God giveth even to every seed his own 1 Cor. 15. 38 body The body is sown in dishonour and is 43. raised in glory And that they shall then receive Honour as in Rev. 3. 5 21. And that blessed Sentence of the Judge Come Mat. 25. 34. ye blessed of my Father inherit the kingdom prepared for you And also all the Benefits that Christ hath purchased for them Then lift up your heads for your redemption Luk. 21. 28. draweth nearer And they shall be freed from all the Powers of Death they shall die no more Death is swallowed up in victory Yea they shall be freed from all Sorrow and Want from all Hunger and Thirst and they shall weep no more They shall neither hunger nor thirst any Rev. 7. 16. more God shall wipe away all tears from Rev. 7. 17. their eyes Q. Wherein consisteth the Third Part of the Creed A. Of Faith in God the Holy Ghost Q. Which then is the Eighth Article of the Creed A. I Believe in the Holy Ghost Q. Wherefore is the third Person in the Trinity called a Ghost or a Spirit A. 1st Because he is a Spiritual Nature God is a Spirit Joh. 4. 24. 2dly Because he is breathed or inspired into the Hearts of the Elect by the Father and the Son He breathed on them and said unto Joh. 20. 22. them Receive the Holy Ghost 3dly Because it is his Office to inspire our Hearts with good Motions Holy men of God spake as they were 2 Pet. 1. 21. moved by the Holy Ghost Q. Wherefore is he called Holy A. It is not to deny either the Holiness of the Father or the Son but because he is the Means of the Sanctification of others and therefore he is called the Spirit of Sanctification Rom. 1. 4. Q. What is the Holy Ghost or how is he described A. The Holy Ghost is the Third Person of the Trinity There are three which bear record in 1 Joh. 5. 7. heaven the Father the Word and the Holy Ghost and these three are one proceeding from the Father and the Son But when the Comforter shall come Joh. 15. 26. whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father being also very God with the Father and the Son There are three which bear record in 1 Joh. 5. 7. heaven the Father the Word and the Spirit and these three are one Co-eternal and Because he created the Heaven and the Earth and was from the very Beginning The Spirit of the Lord moved upon the Gen. 1. 2. waters Co-equal with the Father and the Son And that is manifest by his Divine Attributes as Omnipotency Psal 33. 6. Omnisciency 1 Cor. 2. 10. Infinite Goodness and Holiness 1 Cor. 6. 11. Unchangeableness Act. 1. 16. Truth Infallible Joh. 15. 26. Mercy Unspeakable Rom. 5. 5. 8. 26. Q. What is the Office of the Holy Ghost A. The chief Parts of his Office are 1st To Teach us The Holy Ghost whom the Father will Joh. 14. 26. send in my name he will teach you all things 2dly To Regenerate us Except a man be born of water and of Joh. 3. 5. the Spirit he cannot enter into the kingdom of God 3dly To Unite us with Christ Hereby we may know that Christ dwelleth 1 Joh. 3. 24. in us even by the Spirit that he hath given us 4thly To Rule and Govern us As many as are led by the Spirit of Rom. 8. 14. God they are the sons of God Q. By what means may the Holy Ghost be given or received A. He is given either Visibly as unto the Apostles There appeared unto them eleven tongues Act. 2. 3. like fire or Invisibly as unto the Church from the Beginning to the End of the World He which hath not the Spirit of Christ Rom. 8. 9. is none of his For without the Spirit there neither was nor should have any Church Also he is given after an ordinary way By the Ministry of the Word and by the Use of the Sacraments While Peter yet spake the Holy Ghost Act. 10. 44. fell on them which heard the word Q. To whom is the Holy Ghost given A. He is said to be given to all to whom he comunicateth his Gifts to the whole Church that are called both to the Elect and to Hypocrites To the Elect he is given not only as concerning his Common Gifts but also as concerning his Proper and Saving Graces Knowledge of God's Word Regeneration Faith and Conversion To the Hypocrite he is also given only as touching the Knowledge and Doctrine and other his Common and General Gifts The world cannot receive him because Joh. 14. 17. it seeth him not neither knoweth him Q. How is the Holy Ghost kept or retained A. 1st By diligent Use of the Ecclesiastical Ministry He gave some to be Apostles some to Eph. 4. 11. be Prophets for the edification of the body of Christ 2dly By Meditation in the Doctrine of the Gospel and by studying to Profit therein Let the word of God dwell in you plenteously Col. 3. 16. in all wisdom 3dly By Encrease and Continuance and Amendment of Life Unto him that hath shall be given Mat. 13. 12. He that is righteous let him be righteous Rev. 22. 11. still 4thly By daily earnest Prayer and Invocation How much more shall your heavenly Luk. 11. 13. Father give the Holy Ghost to him that desire him Q. How shall a Man know whether he hath the Spirit or no A. It may be known by the Effects 1st If Sin be weakned in him If Christ be in you the body is dead Rom. 8. 10. because of sin 2dly If he be freed from the Bondage and Dominion of Sin Where the Spirit of the Lord is there 2 Cor. 3. 17. is liberty 3dly If he can love his Enemies This must needs be of God's Spirit because it is above Nature Love your enemies Mat. 5. 44. 4thly If he have the Spirit of Supplication and can Pray with the Heart from a feeling and from a fervent and holy Desire The Spirit helpeth our infirmities for Rom. 8. 26. we know not what to pray for as we ought but the Spirit it self maketh request for us 5thly If he can find in himself any of the Fruits of the Spirit as Love Gal. 5. 2. joy peace long-suffering gentleness goodness faith c. Q. May the Holy Ghost once received be afterwards totally and finally lost A. In the Reprobate he may be lost totally and finally The Spirit of the Lord departed from Saul and an evil spirit of the Lord vexed him But in the Elect
Christ For as the body is one and hath many 1 Cor. 12. 12. members and all the members of the body which is one though they be many yet are but one body even so is Christ For by one Spirit we are baptized into Ver. 13 one body whether we be Jews or Grecians bond or free and have been all made to drink into one spirit For the body also is not one member but 14. many For we that are many are one bread 1 Cor. 10. 17. and one body because we are partakers of one bread We being many are one body in Christ Rom. 12. 5. and every one one anothers members But let us follow the truth in love and Eph. 4. 15. in all things grow up into him which is the head that is Christ For we are members of his body of his Chap. 5. 30. flesh and of his bones Whereby we are ready to communicate all God's Benefits both Spiritual and Temporal to the mutual Health and Comfort of one another according to the measure which we have received of God in this Life Besides the things that are outward I 2 Cor 11. 28. am cumbred daily and have the care of all the churches Bear ye one anothers burthen and so Gal. 6. 2. fulfil the law of Christ If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any compassion and mercy Fulfil my joy that ye be like-minded having the like love being of one accord and of one judgment That nothing be done through contention or vain-glory but that in meekness of mind every man esteem other better than himself Look not every man on his own things but every man also on the things of other men Q. Wherein have the Saints Communion one with another A. 1st In that they are made Partakers 1 Cor. 12. 13. of the same Privileges in Christ and of the same Saving Graces in his Life And though not in the same Phil. 1. 7. Measure yet of the same Glory in the Life to come For henceforth is laid up for me 2 Tim. 4. 8. the crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but unto all them also that love his appearing 2dly In that they are made Partakers of the Prayers of one another I exhort therefore that prayers and supplications 1 Tim. 2. 1. be made for all men c. Pray for the peace of Jerusalem Psal 122. And therefore our Saviour Christ taught us to pray Our Father and not My Father To signifie That we ought to pray for all the Militant Churches as well as our selves 3dly In that they do employ those Talents that God hath given them not altogether to their own private Good but to the Good of God's Church The manifestation of the Spirit is given 1 Cor. 12. 7. to every man to profit withal So that ye labour together in prayer for 2 Cor. 1. 11. us that for the gift bestowed upon us for many thanks may be given by many persons for us For the gathering together of the Saints Eph. 4. 12. and for the work of the Ministry and for the edification of the body of Christ 4thly In that God's Saints are ready to relieve the Necessities of their Brethren And the multitude of them that believed Act. 4. 32. were of one heart and of one soul neither any of them said that any thing of that which he possessed was his own but they had all things common He is ever merciful and lendeth Psal 37. 26. A devout man one that feared God Act. 10. 2. with all his houshold which gave much alms to the people He that hath two coats let him part to Luk 3. 11. him that hath none and him that hath meat do likewise 5thly The Communion of Saints consists in respect of Society and Fellowship one with another And all that believed were in one Act. 2. 24 place and had all things common And they continued daily in the temple 26. with one accord and breaking bread at home did eat their meat together with gladness and singleness of heart Thou art my Lord my well-doing extendeth Psal 16. 3 4. not to thee but to the Saints that are in the earth and to the excellent all my delight is in them And not only in Private Meeting together of the Saints but also in the diligent and chearful Meeting together at God's House at his Publick Ordinances as at Publick Prayer Hearing the Word Preached Receiving the Holy Sacrament c. I thank my God having you in perfect Phil. 1. 3. memory Because of the fellowship which ye have 5. in the Gospel from the first day till now When I remembred these things I Psal 42. 4. poured out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and praise as a multitude that keepeth a feast Q. What is to be understood by Saints in this Article A. Not only dead Men much less such as are Canoniz'd by the Pope but also such Servants of God that live upon the Earth being Sanctified by the Blood of Christ and by the Spirit of God being also set a-part and separated out of the World I mean from the Estate of an Unregenerate Person and such as are called Saints in divers places of Scripture Unto the church of God which is at 1 Cor. 1. 2. Corinth to them that are sanctified in Christ Jesus Saints by calling To the Saints that are at Ephesus Eph. 1. To the Saints in Christ that are at Philippi Phil. To them which are at Coloss Saints Col. and faithful brethren in Christ Q. Which is the Tenth Article of the Creep A. The Tenth Article to be believed is Remission of Sins Q. What is the Remission of Sins A. Remission of Sins is the free Gift of God whereby the Elect are freed both from the Guiltiness and Punishment of Sin by the means of the Passion and Intercession of Christ and that in this World Q. Who is it that giveth Remission of Sins A. Remission of Sins is given of God only I even I am he that putteth away Isa 43. 25. thine iniquities for my own sake and will not remember your sins Why doth this man speak blasphemy Mark 2. 7. Who can forgive sins but God only And it must needs be so because Sin is only committed against God and therefore God only hath Power to forgive it Q. But Remission is ascribed to the Apostles and the Ministers as is manifest Mat. 18. Joh. 20. 23. A. The Apostles remit Sins in that they are Signifiers and Declarers of God's Remission The Church remitteth Sins when according to the Commandment of God she denounceth Remission of Sins to the Repentant One Neighbour
Conversations that with prepared Hearts and joyful Souls you may chearfully approach the Holy Table Now it follows we should consider what this Preparation is and wherein it stands This Preparation is Two fold Habitual and Actual Habitual There 's somewhat that Men must have and something that Men must do 1. Habitual Preparation stands in the having of all such Dispositions and Graces or gracious Dispositions as qualifie and fit a Man for the Work of Receiving 2. Actual Preparation stands in the exciting and awakening of those Graces and Dispositions and renewing of them when a Man is to Receive Both these must be done by him that will Receive worthily For there is a Two-fold Unworthiness found in those that come unpreparedly to the Sacrament of the Lord's Supper an Unworthiness of the Person an Unworthiness of the Action when such come to the Sacrament as have no Right to the Sacrament or when such as have Right to it come not in a right and due manner It is in this Ordinance as in the Preaching of the Word A Man that will Preach the Word must first be habitually prepared for the Work by having such Gifts Graces Abilities and Ministerial Qualifications of Learning and Knowledge in the Scriptures as are required to accomplish and fit a Man for that Work A Minister should be a Man well read and well studied Now though a Man be sufficiently qualified and proved and gifted for the Work of the Ministry he will not on a sudden step up into the Pulpit take a Text at adventure and fall a Preaching but besides his Habitual Preparation in the course of his Studies he will study a fresh upon a particular Text and for a particular Sermon and bestow special Pains for that particular Work I am no Prophet I am an husbandman Zech. 13. 5. for man taught me to keep cattle from my youth Ye men and brethren if ye have Act. 13. 15. any word of exhortation for the people say on Every Scribe instructed unto the kingdom Mat. 13. 52 of heaven brings forth out of his treasure things new and old Now thus it is in the case of the Sacrament there must be an Habitual Preparation and an Actual Think him to be saved by him in his own way whereupon God bestows his Son upon the poor Sinner and in due time crowns all with the Assurance of his Love in particular by the infallible Testimony of the Spirit Now Christians How hath the Case been with you What Experience have you had of these workings Did you ever see your selves to be lost and undone Creatures Was the News of a Saviour ever as welcome and acceptable to you as a Pardon to a ppor Malefactor ready to be turn'd off the Ladder What longings thirstings after Christ Have you besieged Heaven with strong and earnest Cries and Groans after Christ Hath the Kingdom of Heaven suffered Violence by reason of you Hath Christ been ever precious in your esteem c. 2. But Secondly Consider how Faith works what the Fruits and Effects of it are and by that judge It purifies the Heart it begets a striving against and resisting of Sin and Corruption it draws the Heart to a Dependance upon God in all Estates and Conditions it trusts God as well for a supply of Outward Necessaries as for Eternal Salvation it self And which I shall only insist upon it causeth a Man to have respect unto all God's Commandments to yield universal Obedience without Dispensation A True Believer doth not allow himself in the Omission of any known Duty or in the Commission of any known Sin If he do sin 't is out of Weekness and Infirmity or through Violence and Suddenness of Temptation but 't is not out of Wilfulness and Presumption He may fall into Sin but he doth not live and lie in the Practice of Sin he doth not make a Trade of it Judge therefore how the Case stands with you in this respect Are all or any of God's Commandments grievous to you Do you make a trade of Lying Swearing Drunkenness Profaning God's Day Scoffing at Religion c. Oh! 't is to be feared you are far from Believing and so cannot partake worthily of this Ordinance A Second Grace is Repentance Which may be described to be a spiritual Sorrow for Sin joyned with a true Hatred and Detestation of it It implies 1st A Conviction and Acknowledgment of Sin A Man doth not deny conceal or seek to hide his Sin or justifie himself and stand stoutly upon his own Vindication and Innocency when his own Conscience is privy to the contrary but with holy David he doth freely and ingenuously confess and acknowledge his Sin and that particularly Against thee thee Psal 51. 4. only have I sinned Wash me cleanse me Ver. 14. deliver me from blood-guiltiness 2dly It implies inward Grief and Sorrow of Heart for Sin and the Offence given thereby to God It 2 Cor. 7. 11. causeth the Sinner to sorrow after a godly sort 3dly It implies an inward Hatred and Dislike of Sin an Aversion and turning away of the Heart from Sin so that whereas a Man before had a secret Love and Liking to it now he comes to see the Ugliness and Deformity of it to loath and detest it as an Offence to God the great Enemy of his Soul and Bane of all his Peace and Comfort 4thly It implies a leaving and forsaking of Sin and a practising of the contrary Good Amendment and Reformation of Life is the great Fruit Evidence and Effect of true Repentance He that confesseth Sin professeth Sorrow for Sin and Detestation of Sin and yet continueth in the Practice of Sin He that by his Practice licks up those Sins which he seemed to have vomited up by Confession there are seven Abominations in his Heart he may seem to repent he may think he repents but the truth is he deceiveth himself and others For 't is Reformation and Amendment of Life that crowns Repentance that argues it to be sound and Isa 1. 16. sincere Wash you make ye clean put away the evil of your doings from before mine eyes cease to do evil Learn to do well c. Ver. 17. Repentance without Reformation is no better than Abomination Examine therefore thy self upon this Point Do'st thou with Adam seek to hide thy Sin Do'st thou deny it extenuate it excuse it justifie it Or though thou confessest it in thy Mouth yet is there a secret love and liking to it in thy Heart Do'st thou roul it under thy tongue as a sweet Morsel Is it with thee as St. Augustin confesseth it was with him before his Conversion he prayed That God would be pleased to suppress and subdue in him the Lusts of Concupiscence and yet he was afraid God should hear his Prayers in regard of the secret liking he had of those Lusts Is there no Amendment and Reformation of thy Life but thou art as vile as wretched as profane