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—
vs If our bowels and intrals should be in danger to rot within vs Note for receiuing this Sacrament vnworthily would it no◠make vs looke about vs And what shall we no way regard◠what the Lorde hath heer◠threatened that Hee that eatet◠and drinketh vnworthily eateth an◠drinketh his owne damnation Th◠were a pittifull folly The Lor◠open our eyes at the last to see our misery heerein and giue vs hearts truely to be humbled for our sinne Hitherto of the persons and their punishment we come now to the last circumstance and that is the ground and cause of the punishment Not discerning the Lords body In these wordes the Apostle comes to lay downe the cause of the aforesaide punishment why men doe by their vnworthy receiuing eate and drinke iudgement vnto themselues That is hale downe some iudgment or other vpon themselues temporal here or eternall hereafter the reason is Because they discerne not the Lords body The meaning is they put no difference betweene these Sacramental elements and other common Bread and Wine They doe not consider that the Bread and Wine now sanctified and set apart for such an holy vse differs from common Bread and Wine as signifying and representing vnto vs the body and bloud of Christ and are as signes and seales to confirme vnto vs all those precious promises that God hath made vnto vs in his Sonne Quest Heere then it will bee first asked what it is to Discerne the Lords body Answ I answere the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere vsed signifieth to seuer something and to set it apart from the common vse and accompt and to esteeme of it more highly and honourably then we doe of other things and accordingly to vse it And so the same worde is vsed else-where Haue compassion on some sinners Iude. 22. and put a difference That is put a difference between such as truly repent and such as be impenitent So againe 1. Cor. 4.7 Who maketh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to differ So then What it is to discerne the Lords body to discerne of the Lordes body in this place is to distinguish that bread that is vsed in this Sacrament as a most precious and blessed signe and seale of the body of Christ from all other Creatures and therefore to vse it with all reuerence and due respect as a thing set apart of God by his owne appoyntment and institution to be a signe and seale of the body and bloud of Iesus Christ and of all those benefites which wee haue and receiue by him and therfore that wee come not vnto it as wee come vnto our common meate and drinke but as to a holy mystery and signe of a blessed benefite Doct. 6 And now in that the Apostle makes this the grounde of that curse or punishment that wicked men doe draw downe vppon their owne heads euen their own condemnation They discerne not the Lords body It is the property of an vnworthy receiuer to put no difference betweene bread and wine in this Sacrament and common bread and wine that is put no difference between those elements thus sanctified and set a part for such an holy vse from their ordinary foode We learne That It is the propertie of an vnworthy receiuer and of such a one as doth eate and drinke vnto his owne Damnation to put no difference between Bread and Wine in this Sacrament and common bread and common wine but eate and deuoure the Bread and Wine neuer looking after or regarding to feede on Christ who is therein exhibited to euery true beleeuer Now what is this else but to contemne Christ and his merits and the vndeserued loue of God the father himself who hath prepared such a bountifull feast for vs when we will not see nor regard that foode by the which we should liue for euer So that againe here commeth to be considered the grieuousnes of that sinne of vnworthy receiuing the Apostle cals it a not discerning of the Lords body and here by doth not lessen the fault but rather teacheth vs that this light esteeme and slight regard that most men haue of this so holy and sacred an ordinaunce howsoeuer men make light account of it and the grace that is therein offered Yet it is such a Sinne as grieuously offendes the Maiestie of God and pulleth downe vpon men his fearefull wrath If the King should passe by vs and wee knowe him not how coulde wee doe him that reuerence wee ought inasmuch as wee could nor discerne him nor know his person Euen thus fareth it with men in this Sacrament albeeit the Lorde bee nigh vnto his seruants that come in a holy manner there-vnto in Faith Repentance and true Obedience And that such feede vpon Christ to their endles comfort Yet it is not so with the wicked the reason is they Discerne not the Lords body They cannot see nor perceiue any difference at all betwixt this bread and their ordinary foode they want the eye of faith to discerne Christ who is spiritually discerned And hence is it that they in stead of reaping comfort and benefit by this his ordinance doe rather dishonour God contemne Christ and his merits and draw downe vppon their owne heads swifte damnation Vse 1 Now then if all those that bee not able to Discerne of the Lords body Receiue vnworthily and eate and drinke their owne damnation this shewes in what a lamentable and fearefull estate many thousands in the world be at this day For aske them what they receiue in this Sacrament they make you a maruellous silly and ignorant answer They receiue their Maker A bit of bread and a little wine and the like By which ignorant and prophane speeches of theirs they shew that they discerne not the Lords body But eate and drinke vnto their owne perdition Vse 2 Secondly let this serue for our instruction that as we desire to receiue this Sacrament worthily and so as wee may finde true peace comfort vnto out soules let vs labour to be rightly instructed in the doctrine of it that so wee may bee able to Discerne the Lords body And to apprehend what rich treasures are offered vnto euery true beleeue◠herein euen Christ with all his merits and not a peece of Bread as many fondly imagine And that these elements being set a part by God himselfe and sanctified vnto vs by the worde and prayer are now become vnto vs signes and seales of the body and bloud of Christ and of those benefits that come vnto vs by his passion and so bee able to put a difference betweene them and common bread and common wine First because they are set apart by God to a speciall vse not so much to feede the body as to Nourish and refresh the soule Secondly because being now sanctified they serue to be Sacraments signes and seales of heauenly things and spirituall mysteries euen of the body and bloud of Iesus Christ and all those
with Ioseph â—nd kept him from sinne euen â—â—e consideration of Gods goodâ—esse formerly extended towards â—im How can I doe this great â—ickednesse and â—inâ—e against God Gen. 39. Secondly to call to mind and â—horowly to weigh the ill effects â—hat follow vpon sinne I meane â—ot onely the shame before men â—unishment heere losse of goods â—c but principally the wound of â—oule and conscience deaâ—ing â—nd dulling our hearts and afâ—â—ctions when wee are to perâ—rme good duties and making â—s a burthen to the Church our selues the very earth we tread vpon besides the full fruition of Gods wrath and eternall vengeance in the life to come Thirdly to attend diligently vpon the word preached that so sinne may bee discouered and the heart may come to smite for the same and thus were the poore Iewes brought to compunction of heart for their sin of crucifying the Lord of glory Act. 2.37 And this word is called the Hammer of the Lord for by it the Lord doth breake the hard and stony hearts of men Fourthly of all Sins so in â— speciall manner to take heede oâ— presumptuous sinnes for theâ— are the sinnes that wound deepe and one of them will stand Sathan in steade of many This made Dauid to pray in â— speciall manner that the Lord would keepe him from Sinnes of this nature saying Keepe thy Seruant from presumptuous sinnes Psal 19.13 Knowing that they would at the â—ast lie heauie vpon the Soule â—nd conscience of that man that â—ommitted them when hee â—hould come to a true sight of â—hem But heere the weake Christiâ—n is bewayling his want that he â—annot bring his heart to any â—easonable passe to be sorrowful â—or sinne but howsoeuer that â—â—ine he would and withall his â—eart hee desires that his heart â—ould dissolue into teares yet he â—ndes that his heart is fat and â—ill not stoope and this makes â—im grieue because hee cannot â—ieue yea and mourne because â—e cannot mourne Let such for their comfort obserue Comfort for the weake First that the constitution of euery mans body is not alike there may be true compunction and contrition of heart for Sin though at all times it doe not manifest it selfe in the eye by teares Secondly consider that God measureth out this sorrowe and contrition of heart vnto his Seruants according to their abilitie and strength to beare for hee iâ— that most wise and skilfull Physician who knoweth well what a potion of physick will worke and more or lesse will not serue whose promise is that hee wiâ— not lay more vpon vs then heâ— will giue vs strength to beare And last of all let such knoâ— for their comfort heerein thaâ— â—he Lord lookes after the maner â—hen the measure of any duty or grace And 2. Cor. 8.12 Accepteth vs according to that which we haue not according to that which we haue not And hath promised that he will not Quench the smoking flax Mt. 12.20 nor â—reake the brused reede And so â—ong as wee please not our selues â—n these poore beginnings but â—ndeuour after more grace and â—ouet after the best giftes 1. Cor. 12.3 the â—ord doth except both of vs and â—hem Thirdly and lastly as we must â—abour to see Sinne and to get Godly sorrow for the same â—o that wee may reape the â—intage and comforte of all we must adde a leaving and forâ—aking of sinne To leaue and forsake sinne For he that hath â—oue his penance once truly beâ—ore God I meane hath had this hearty sorrow for his sinne it will abandon sinne in his Soule for when this Godly sorrow comes in sinne goes out A man that hath surfeited of such meate once will afterwards loath it This poynt is very cleare by the examples of all the godly of whome wee neuer reade they fell into the same sinnes againe after their repentance They made not a trade of sinne as of Dauid of whome it is saide That Dauid did that which was right in the sight of the Lord all the dayes of his life 1. Reg. 15.5 saue onely in the matter of Vriah And Zacheus no sooner called by Christ but leaft his former course And great reason for euery true penitent is partaker of Christs death and the power of the same which causeth him that hee is now become dead vnto sin Rom. 6.6 and withall hath the spirit of God dwelling in him whose proper worke is to purifie the heart and not to suffer any â—ilthinesse to remaine where it â—oth lodge Act. 15.9 And thus wee haue seene the â—arts of true repentance and wherein it doth consist Wee â—re now to speake of the necessiâ—ie of the same The necessitie of this duty â—ppeares by that speech of our â—auiour The necessitie of Repentance Except ye repent ye shall 〈◊〉 perish Luk. 13.5 And the words are there â—ice repeated to shew the cerâ—â—intie of it And againe If ye wil â—â—t returne but continue still in your â—s I will visite you saith the Lord Ier. 5.3.9 â—â—d bee auenged on you Many are pathetical exhortations in the â—â—ripture to this purpose to exâ—rt men to repentance O Ierusalem wash thy heart from wickednesse that thou maist be saued Ier. 4.14 And Cast away from you all your transgressions whereby ye haue transgressed Ier. 18.31 and make you a new heart and a new Spirit And againe Let vs search and try our wayes Lam. 3.40 and turne vnto the Lord. This is that louing admonition Hag. 1.5.7 Christ giues vnto the Church of Ephâ—sus who had lost their first loue Reu. 2.5 she should Remember from whence shee Ephe. 4.23 was fallen and repent Theâ— and infinit places more doe sufâ—â—ciently declare the necessitie â— Repentance Rom. 12.2 Seeing without we cannot be saued Yea all our Sacrifices and Seâ—uices that we offer vp vnto Goâ— whether it be to heare the worâ— to receiue this Sacrament â— pray c. Without repentanâ— are nothing worth Faith anâ— Repentance makes all our seruice â—o God to be accepted and that â—his may the more euidently apâ—eare consider what the Lorde â—ayth by his Prophet Esay When you come to appeare before me who hath required this at your â—ands to tread in my courts Esa 1.12.13.14.15 Bring â—o moe oblations in vaine Incense 〈◊〉 abhomination vnto me I cannot â—uffer your new Moones nor Sabâ—oths nor Solemn dayes nor Assemâ—lies And when ye stretch out your â—ands I will hide my eyes from you â—nd though you make many prayers will not heare These are feareful â—hreatnings that the Lord deâ—ounceth against the Iewes his â—wne people But would wee â—now the cause of all the Lord â—eclares the same in the very next â—ords following Because your â—ands are full of blood They came in their old sinnes without Repentance and thought that so long as they offered vp their sacrifices all was well God could not chuse but accept of them But the Lord
beray their infidelity do no lesse then tempâ— God as Ahaz did which refused the signe the Lord offered vntâ— him said I will not aske a sigâ— nor tempt the Lord. But becausâ— he asked not a signe therefore hâ— did tempt the Lord what is iâ— else but a tempting of God for â— man to neglect the meanes appointed of God make tryaâ— whether hee will saue him with out the meanes or not Wee knoâ— that the word and Sacraments aâ— the meanes appointed of God nâ— onely to beget faith and other graces in the harts of his children but are meanes likewise ordained of God to helpe the weakenes of our faith and to neglect or lightly to esteeme of these doth manifestly declare that such men haue either no faith or that they â—egard not the increase or conâ—irmation of the same And lastly such as willingly â—nd wilfully refuse to come deâ—pise the communion of Saints â—nd the fellowship of the Church â—nd people of God and heereby â—ut themselues off from Christ â—nd his Church For this Sacraâ—ent is the Communion of the â—ody and bloud of Christ from â—e which they cut and seuer â—â—emselues vs vnworthy And thus you haue seene how â—any sinnes such men are guilty of as neglect the due receiuing of this holy Sacrament which must be duly considered of vs least by the heaping vp of these sinnes now one vpon the necke of another wee bring vpon our owne heades swift damnation Now because there is none that either refuseth or neglecteth duly to come to this holy ordinance of God But haue some excuses for themselues I desirâ— therefore breefely to remouâ— some of the cheefest of them anâ— so come to the further vses to bâ— made of this poynt Obiections answered This first and most common excuse men haue for themselueâ— is they are not prepared Obiect 1. the knowe that it is a dangeroâ—â— thing to come vnprepared succate and drinke their owne damnation Answ I answere that this obiection doth certainly bewray great impiety in the heart of such a one What art thou not prepared and therefore wilt not come What is this but to pay one debt by another and to adde vnto such mens sinnes and to make them â—xceeding sinfull For knowe O â—hou vaine man that it is thy sin â—o neglect to come to the Lordes Table when occasion is offered â—nto thee from the Lorde and â—hou hast aggrauated thy sinne 〈◊〉 that thou art not prepared to â—ome vnto it What do such men â—at glory in their owne shame â—ur life should bee a continuall â—eparation and setting of our â—ues in order for euery Christiâ— duety yea such as our dayly â—â—crifice is to be offered vp vnto â—od And Christians are commanded to be watchfull that so we may be alwayes ready Mat. 24.44 euer expsecting the comming of the bridegroome And therefore away with such excuses which are but demonstrations of a graceles hart no better then Fig leaues that shall neuer hide thy nakednes from the eyes of the almighty But the Lord one day will make it an argument against theâ— that thy condemnation is mosâ— iust and out of thy owne moutâ— will condemne thee Obiect 2 Secondly others thinke the haue better ground for their abstinence some businesse or otheâ— that is in hand that must be seâ— vnto Mat. 22. like vnto those in the goâ—pel one that must be excused bâ—cause he had bought a farme â—nother fiue yoke of Oxen a thiâ— that had married a wife aâ— therefore could not come these haue some iorney to ride or one triuiall businesse or other that is matter sufficient to keepe them from the Lords Table Answ Vnto such kind of men I will say with Christ What shall it profite a man to win the whole worlde and to lose his owne Soule Is not thy Soule more precious vnto thee then thy body and the welfare of the one to be preferred before the welfare of the other since the losse of thy Soule a whole world cannot recompence make not light account then of the Lords gracious cal neither belike those prophane Gadarens to prefer thy Swine before Christ I meane the world before thy saluation Obiect 3 Other there be that alledg for themselues or rather indeede against themselues that they are not in charity and therfore they dare not come Doe you not knowe and haue you not taught vs that we must come in loue otherwise we cannot receiue the sacrament worthily Now such a one and my selfe we are not friendes and hee hath so wronged mee that I can neuer put it vp Answ Oh how doe such men bewray both their impiety and hypocrisie Dare you not come Dare you pretend Religion and conscience in abstaining especially vpon this ground that you are not in Charity Whose fault is it that thou art not in charity â— thy owne Art thou not required to forgiue thy brother his trespasses Mat. 6.12 Mat. 5. and to goe and bee reconciled to thy brother yea though hee hath trespassed against thee and iniured thee Religion and Christianity doth teach the professors thereof to seeke reconciliation with their brethren But of this before in the duety Many more are the obiections of wicked men which when they come to be weighed in the weightes of the Sanctuary will prooue to light and manifestly declare the want of grace in the soule For where there is true Sanctification in the hart of any such a one is euer conscionable â—n the vse of such meanes as are â—ppoynted of GOD for the increase of grace Amongst which â—he reuerent vse of this Sacrament is not the least There are other obiections â—hat are of another nature made â—y weake Christians who are â—uch discoraged in themselues â—nd obiect against themselues as followeth Obiect 4 First they say they are so farre from loathing this Sacrament as that they long after it but now their wantes are so many and their infirmities are so great their faith so weak repentance so smal as that they are afraid to come Answ Vnto such a one I say with the Disciple to blind Bartimeus Behold Christ calleth thee Mar. 10.49 Such are fit patients for Christ the spiritual Physician to worke on If this complaint or the like proceede from an inward feeling of their wants and from a hart truely humbled for them hauing in them a hungring and thirstie desire after Christ and his righteousnesse Surely such a one is not farre from the kingdome of Heauen And therefore for the endlesse comfort and consolation of such that are thus humbled and deiected through the conscience of their owne wants Consider First Comfort to the weake Christian that the feeling of the want of grace with griefe for the same is grace it self for the gracelesse and faithlesse doe seldome or neuer find any such defects in them Secondly Christ inuiteth such poore soules vnto him saying Mat. 11.38 Come vnto me c. Thirdly that
in their sinnes for so would they multiplie their iniquities against him but doth correct them betimes and labours to preuent more heauy iudgements which by their sinning they woulde otherwise draw vpon themselues Vse 1 This serues then in the first place to reproue the common course of many men in the world that iudge of Gods fauour or displeasure by outwarde prosperitie or aduersitie Whereas Salomon saith All things happen alike to all Eccle. 9.10 meaning all outwarde â—hings such as is prosperity and â—duersity yet many will take vpâ—n them to iudg censure men â—o bee out of the fauour of God â—ecause of some outward afflictiâ—n that lies heauy vpon them But â—hus might these beleeuing Corinthians bin condemned as wicked who notwithstanding their temporall chastisements were not condemned with the world Who euer had such a load of afflictions as Christ himselfe had layd vpon him Why should we conclude then that such are out of Gods fauour No no. Iudgement begins at Gods house And if the Lord doe not correct men in this life Note it is a sign that the Lord reserues such a one to the condemnation of the rest of the worlde and such indeede haue iust cause to suspect themselues that they are Bastards and not Sonnes for the Lord doeth chastise them whom he loueth and no heauier iudgement can there be vpon any then to thriue in sinne and grow vp in iniquitie yet to be free from correction Vse 2 Secondly the consideration of this one thing may bee a stay and a prop vnto vs in time of temptation and sore affliction When the waters seeme to haue gone ouer our soules as Dauid complaineth And the Lord shall seeme to vexe vs with all his stormes as Iob confesseth Euen this that â—his is the portion of all the â—aints It hath euer been the conâ—ition of the Church God many â—imes feedeth them with the bread â—f teares Psal 80.5 and giueth plentie of teares â—o drinke Rom. 8.38 Yet there shall be noâ—hing able to seperate vs from God nor diuide vs from his preâ—ence Let vs then confesse the â—and of God in all our troubles â—nd withall confesse our sinnes 〈◊〉 the procuring cause of al Gods â—dgements Lam. 3.40 and amongst the â—st of our sinnes acknowledge that our want of preparation to this Sacrament hath prouoked the Lord to punish vs. Little doe men thinke that this negligence of theirs in comming vnto this holy ordinaunce and wante of Preparation there-vnto hath beene the cause of their sickenesse troubles afflictions c. but what sayth the Apostle For this cause some are sicke c. The Lord doth surely chastise for thiâ— sin of vnworthy receiuing this sacrament Again inasmuch as the Lord iâ— thus stirred vp to wrath againsâ— his owne children for this sin oâ— vnpreparednes to chastise them so seuerely with sicknesse weaknesse yea and with death it selfe albeit they bee not condemneâ— for euer We learne by the greatnes oâ— the punishment to conceiue of the greatnesse of sinne And here hence we may learne That is is Doct. 3 no small sinne to come vnworthily vnto the Lords Table It is a great sinne to receiue vnworthily but it is a very great grieuous sin such a sin as highly prouokes the Maiesty of God to anger and drawes Gods iudgements vpon his owne Children that howsoeuer he wil not for euer condemn them yet hee will punish them and correct them for comming vnworthily and eating and drinking these holy mysteries not with that reuerence as they ought to doe These Corinthians were the Church of God embraced the Gospell beleeued in Christ yet because they came vnworthiâ—y to the Lordes Table not so fitted and prepared with that reuerence as they ought to haue done Paul tels them that for this very cause and for this very sin of vnworthy receiuing of this Sacrament the Lord sent those iudgements amongst them Reason The Reason of this poynt is cleare It must needes bee an heauie sinne that procures such a heauie punishment and the greatnesse of the sinne may bee iudged by the greatnesse of the punishment Because the Lorde is euer iust in the distribution of his iudgements Hee doeth not lay heauie iudgements vppon light transgressions nor light punishment where Sinne is grieuous Obiect But some will say this seemes hard that for some neglect and negligent ouersight in comming to the Lords Table the Lord shoulde punish so seuerely and sharpely Answ I answer as our Sauiour himselfe speaketh of his Ministers He that receiueth you receiueth me Luk. 10.16 and hee that refuseth you refuseth mee He that offers any wrong to any Messenger Legate or Embasador of a Prince offers wronge vnto the King that sent him or he that abuseth the kings picture or coyne by clipping it or treading it in the mire it is â—eason against the King himselfe Euen so howsoeuer Christ â—e in heauen and the bread bee not transubstantiated into the â—ody the wine into the bloud â—f Christ as the papists teach â—et because these eliments are â—y Gods ordinance set a part orâ—ained and sanctified by the â—ord and prayers to bee signes and seales of the body bloud of Iesus Christ the abuse of them therefore redounds vnto Christ himselfe Vse 1 This condemnes the practise of most men and women that seldom or neuer regard how they come to the Lords Table though they come in ignorance blindenesse and all manner of prophanesse and wickednesse in their old sinnes and abominations and because that iudgement is deferred thinke either that they haue not sinned oâ— that they shall not bee punished Oh how doe such deceiue themselues they may bee sure that thâ— Lord will not so lightly passâ— this sinne ouer but at the least will bring vpon the transgressor some temporal chastisement anâ— correction to humble them anâ— to bring them to see and acknowledge this sinne of theirs and so to Repentance for the same if not the Lord will be sure to punish the same eternally Vse 2 Secondly if they cannot escape Gods iudgments that eate and drinke vnworthily euen the very seruants of God themselues who come in some weakenesse and infirmitie without that due examination and godly preparation they ought to make therevnto oh then how shall such escape Gods wrath vengeance that contemne this Sacrament make light account of it and will not come at all vnto it that thinke it is at their owne choyce â—o come or not to come to receiue or not to receiue Heb. 2.4 If euery â—in and transgression receiue a recompence of reward How shall such escape as neglect so greate saluation Exo. 4.24 When Moses did but omit the Sacrament of circumcition either of some negligence or carelesnesse or else as it is thought for feare of his wife and Father in law it was like to haue cost him his life the Lord made as though hee would haue slaine him What punishment then doe such
deserue and shall one day draw downe vpon their owne heads that despise the substance and make light account of the bloud of the couenant Christ and his righteousnesse who is heere crucified afresh and offered in this Sacrament vnto euery true beleeuer Vse 3 Thirdly seeing this is so great a sinne to receiue vnworthily wee learne heere that it is not inough to repent and to be greiued for grosse and grieuous sins such as the world cryes out of but we must bee humbled for our secret sinnes infirmities wants Our carelesnesse in prayer hearing of the word receiuing of the Sacrament yea wee must be humbled for our vnworthy comming to the Lords Table for reâ—eiuing this Sacrament carelessâ—y vnreuerently and vnworthiâ—y And hence it is that Dauid â—rayes that the Lord would parâ—on his secret sinnes Psal 19.12 and Peter â—ils Simon Magus to repent Act. 8.22 and â— pray that the thoughts of his â—eart might be pardoned The â—ord hath threatned a curse to â—â—em that doe his worke negliâ—â—ntly saying Ier. 47.10 Cursed bee hee that â—th the work of the Lord negligent 〈◊〉 And yet notwithstanding that we haue all of vs had our failings there in where is the man that is humbled aright and saith Alas what haue I done and seekes to to stay Gods wrath and to appease his anger before the decree come forth Ier. 8.6 and the Lord begins to punish for this sin Vse 4 And last of al seeing weakenesse sicknesse yea and death iâ— selfe with other sharp corrections are all inflicted for sinne and as for other open and grieuous impieties so for this sin oâ— vnworthie receiuing of this Sacrament Learne we then wheâ— the Lord sends sicknes in body diseases weakenesse and want oâ— health or other temporal iudgements in our bodies goods oâ— names amongst other causeâ— let vs impute them to bee seâ— of God for sinne especially foâ— this common sin of ours the vnworthy receiuing of this Sacrament of the Lords Supper But alas though the Lord send abroad his iudgements sicknes diseases weakenesse in mens bodyes c Who thinkes of sin as the cause of all especially of this sinne of vnworthy receiuing of this Sacrament little do men thinke that that is is cause of all well the Apostle concludeth thus For this â—ause many are weake amongst you â—nd sick c Note And experience â—eacheth that the Lord vsuall doth â—ot send more sicknes at any one â—ime all the yeare after then at â—his time of the yeare when most â—houlde or doe receiue this Saâ—rament of the body and bloud â—f Christ Thus much concerning the first â—â—rt of men that may communicate vnworthily euen the godly man himselfe for want of this godly examination and preparation therevnto as also for his punishment But now howsoeuer the Lord in mercy doth thus deale with his seruants and for this sin of theirs correcteth them here that they may not perish hereafter It is not so with the wicked their vnworthy receiuing is punished after another manner They eate and drinke their owne damnation Thaâ— is amongst all other their sinnes this their vnworthy receiuing is not the least but the Lord doth and will impute the same vnto them 2 Sorts of vnworthy receiuers are the wicked properly so called and this doth helpe to filâ— vp the measure of their iniquities and hasteneth their condemnation And now being to speake oâ— the wicked and their punishment we will labour to discouer the person of the vnworthy receiuer and then to speake of his punishment Now for the more certaine discouery of the person of the vnworthy Communicant Vnworthy receiuers discouered by being compared with the worthy and who it is that may most properly be so called and who it is that doth thus abuse Gods holy ordinance and eate and drinke vnto his own eternall condemnation â— take it to be needfull first to â—hew who they bee that receiue Worthily So shall wee come the â—etter to discerne who they bee â—hat receiue vnworthily For reaâ—on it selfe doth teach vs that it â— the readiest manner of teachâ—ng one to know which is the â—rong way by instructing him â—â—st which is the right way for that is but one whereas other by-wayes are many For whosoeuer is not a worthy receiuer must needs be an vnworthy one whether he come too short or goe too farre Who receiue worthily Now such onely receiue this Sacrament worthily who both see and acknowledge their own vnworthinesse Wherein there is first of all Knowledge required 1 Such as haue a competent measure of knowledge which is the ground of all other grace And that is to be considered two wayes First more generally in the knowledge of the principall poynts of Christian religion Seuen things to be knowne of euery worthy receiuer Secondly more particularly in the Knowledge of this Sacrament Touching the first of these seuen particulars must be known of euery worthy receiuer First that the Lord hath reuealed in his Worde what wee ought both to know and acknowledg concerning his VVill that all thinges therein contained are true VVhich whosoeuer knoweth not cannot bee in the estate of grace much lesse can bee a worthy receiuer of this Sacrament Secondly touching God himselfe the worthy receiuer must know that there is but one God who is of a spiritual nature most wise iust mighty and mercifull who hath ordained all thinges created al things and gouerneth all things according to his owne will And that this God hath reuealed himselfe in three persons Father Sonne and holy Ghost and that these three are but one God Thirdly concerning man the worthy receiuer must know that God in the beginning created man in a most happy estate perfect in soule and body after his owne Image who by his owne disobedience lost his own happines procured Gods curse and made both himselfe and posterity subiect vnto all misery Fourthly for our selues wee must acknowledge our selues to bee corrupted seede of corrupt Parents conceiued and borne in Sinne and brought forth in iniquitie whereby we deserue Gods curse and euerlasting condemnation Fiftly concerning our remedy the worthy receiuer must know that neither himselfe nor any Creature in Heauen or Earth could free him from that cursed estate but that God the Father of his meere loue and tender compassion without any desert of man did send his owne Sonne to take our nature vpon him and in the same to worke our redemption and to reconcile vs vnto God Sixtly the worthy receiuer must know that forasmuch as his redemptioÌ„ is wrought by Christ wee must haue some meanes to make that ours which is Christs and that is onely Faith for it is Faith that apprehends and applies Christ and his obedience and makes the same ours as wee had wrought it our selues And last of all the worthy receiuer must know that this faith â—s not in our selues but it is the â—ree gift of God wrought by the Spirit of
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
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
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
doe Examine and prepare themselues therevnto Vse 3 Thirdly and lastly seeing it is Gods commaundement Is for triall of our estates that none come to this Sacrament but onely such as can and do examine and prepare themselues there-vnto Let this serue then to admonish vs all in the feare of God to enter into our selues to try our owne hearts and Soules Whether we be in the faith 2. Cor. 13.5 or not how wee are fitted and prepared to come to so holy a banqvet let vs descend into our owne hearts aske thy heart this question whether it be purged of sinne of ignorance malice vncleannesse c And let this examination bee done in a serious maner Ier. 17.9 For the heart of man is deceiptfull aboue all things Call to mind thy life that is past examine it by Gods law and by his word whether it hath becommed the gospel of Christ whether it bee truely humbled wounded and bruised for sinne since by thy sins thou hast grieued the good spirit of God and whether thou hungerest and thirstest after Christ and his righteousnesse desirest to be eased of that burden of sinne and corruption that hangeth on so fast and that presseth downe Heb. 12.1 And if vpon examination thou findest this to be thy case be not any whit discouraged for thy wants or too much cast downe for thy sinnes I will say vnto thee as sometime the Disciples sayde vnto blinde Bartimeus Luk. 19. Mat. 11.28 Behold Christ calleth thee For so sayth Christ Come vnto me all ye that trauaile and are heauy laden and I will refresh you Heere is the Physitian that is able to heale thee and heere is a medicine for thy sicke heart this Sacrament wil minister comfort vnto thy sorrowfull soule But if on the contrary part vpon this examination thou findest thy heart to be fraught with sin with blindnesse ignorance contempt of God and godlinesse pride drunkennesse malice c. oh deceiue not thy owne soule any longer but know that thou canst not receiue this Sacrament to thy good and to thy comfort but with great hazzard to prouoke the Lord to wrath to punish thee with both temporall and eternall iudgements with vtter confusion and eternall condemnation And thus much for the necessitie of this preparation wee are now to speake of the subiect of this preparation and that is a Mans selfe Let a man therefore examin himselfe The Apostle here giues a speciall command The subiect of Examination that euery one should narrowly try and examin Himselfe that is that euery man enter into his owne heart and conscience and examine himselfe how it fareth betwixt God and his soule whether or no hee find his conscience to be at peace with God q. d. marke and behold in what estate you stand what is the condition of your owne consciences whether they excuse or accuse for if our owne hearts condemn vs God is greater then our hearts and will much more condemne vs. Doct. Euery man must bee most diligent to know his owne estate Now in that our Apostle biddeth vs not to try one another or our neighbours to try vs but euery man to try Himselfe we are taught this poynt of holy instruction That our principall and speciall care and diligence must bee in knowing our selues and labouring to discern of our own estates how it fareth betwixte God and our soules Lam. 3.40 He bids not our neighbour to try vs or we to try our neighbor but euery man to try himselfe Examine your own hearts vpon your bed Psal 4.4 sayth Dauid This is that holy direction that Paul giues vnto the godly Corinths 2. Cor. 13.15 Proue your selues whether ye be in the faith know ye not that Christ Iesus is in you except ye be reprobates And to this agreeth that exhortation of the same Apostle to the Galathians Let euery man â—roue his own work Gal. 6.4 that he may haue â—oy in himselfe And this duety beâ—ongs vnto all from the highest vnto the lowest be a man neuer â—o holy wise learned mighty c â—et before he must dare to come â—o this Sacrament this is the duâ—y that is to be performed by him â—e must Examine himselfe And â—reat reason Reason 1 For first none can be so cerâ—â—ine of the estate of a mans hart â—nd conscience Euery man is best acquainted with his owne estate as a mans owne â—elfe It is true the Apostle here â—oeth not exclude others from â—e tryall of vs It is lawfull for the Pastor to try vs and we must be ready to giue an account of our faith Ministers not exempted from taking tryall of vs. 1. Pet. 3.15 and that hope that is in vs whensoeuer we shall be required But other men can neuer so search our harts as we our selues may No man knoweth so much by me as I know by my selfe No man can be so certaine of the estate of the heart and condition of the conscience of an otheâ— man as he himselfe may Thou mayest obtaine a good report amongst men Note well thy Minister may approoue of thee thinke thee a meet Communicant loue thee and delight in thy fellowship and society yet mayest thou beâ— a secret hypocrite and perish foâ— all thy glorious profession in the end When mens outward behauiour seemes to bee sober and godly we are bound in conscience to iudge charitably of such and to thinke well of them but this is not all it stands euery Christian soule in hand to approue himself to God as to men for it is hee that searcheth the heart and tryeth the reines Psal 7.9 1. Chro. 28.9 Hee seeth where man cannot discern and before him al things are naked In which respect wee conclude that there is none so meete to try the spirit of man to search the heart and to proue the conscience of man as is man himselfe Reason 2 Another Reason to shewe the necessity of this dutie Euery man shall answer for his own sinnes Eze. 18. may bee this Because euery man must answere for his owne sinne and The Soule that sinneth shall die the death And heere vnto agreeth that of the Apostle 2. Cor. 5 10 We must all appeare before the iudgement seate of Christ Rom. 14. that every man may receiue the things which are done in his body according to that he hath done whether it be good or euill A man stands and falls to his owne Conscience It all the worlde should condemne mee and account me wicked if I haue peace in my Soule and my owne Conscience doth acquite me I may haue peace The world can iudg but by the outward appearance it is the Lord that knoweth the heart 1. Sam. 1.13 Eli was deceiued in Hannah who in the bitternesse of her soule mourned before the Lord and he iudged her no better then drunke euen so if all the worlde should iustifie me if my own conscience did not
guiltie of how we stand affected towards them whether wee haue laboured to subdue them or haue let loose â—he raine vnto them commitâ—ing sin with greedinesse as it were with deliberation plodâ—ing and deuising how wee night accomplish wickednesse â—nd whether we haue still a purâ—ose to continue in our former â—uill wayes Such a diligent Examination â—oth the Apostle call for else â—here 2. Cor. 13.5 when hee saith Proue your â—elues whether ye be in the faith exâ—mine your selues Psal 4.4 And that of â—auid Lam. 3.40 Examine your selues vpon â—ur bed But especialy that of the Prophet Ieremy Let vs search and try our wayes c. The word signifieth such a searching as if a man were to search for gold or siluer in a mine in the earth where there is much earth but little oare Thereby giuing vs to vnderstand that sinne creepes into corners and lieth close so that if a man would find it out he must search that narrowly oâ— else he may misse of it This made Dauid to cry out Psal 19.12 who can vnderstand his faults Oh clense me froâ— my secret sinnes Eccle. 7.31 And Salomoâ— saith that God made man righteous but they haue found ouâ— many inuentions In all which respects we see that it must not be â— triuiall or ordinary examinatioâ— that wil serue turne but the moâ— diligent scrutiny and searcâ— that may be And that First 1 Reasons moouing to performe the duty because mans heart is a â—ine of deceipt and is as a sea of â—ubtilty and therefore vnlesse a â—an dig deepe and diue lowe â—t will not be sounded The heart â— deceiptfull aboue measure Ier. 17.9 who â—an find it out many mens hearts â—re like vnto a quagmire rotten within and yet seeming solide without like vnto Iezabel paintâ—ng the outside and making the â—oule to seeme comely As let a â—an demand any question of his â—eart how deceitfull shall the â—nswer bee if he bring the same â—o tryall as in particuler if a man â—ske his heart whether hee may â—ot safely goe to the Sacrament â—t will say with Elizeus 2. Reg. 5.29 goe in â—eace whereas indeede there is no â—eace to the wicked Esay 57. vlt And as the Aâ—ostle sheweth in the verse folâ—owing v. 29. He that eateth and drinketh vnworthyly eateth and drinketh Iudgement to himselfe Yet alâ— who is there in a whole congregation of so lewd and loose a life that thinkes not himselfe fit for the Sacrament and all this comâ— to passe through the deceitfullnesse of the heart Besides how many are deceiued in their estates when theâ— compare themselues with others and when they see thaâ— they breake not out into the samâ— excesse of ryot with other meâ— though God knowes they aâ— but kept by a restraining grace and are besides fraught with alâ— manner of hypocrycie they caâ— thinke that all is well Luk. 18.11 yea anâ— glory in that estate too with Goâ— I thanke thee that I am not as otheâ— men When they are but meerâ— Pharises paynted Sepulcherâ— and within are full of all manner of corruption Secondly we had neede very seriously to performe this duety because of the straight commandement of almighty God to that purpose Keepe thy heart with all diligence Pro. 4.23 Now this can neuer be done vnlesse we view them thorowly and search into them with exceeding care The Gouernour of a Castle can neuer defend it from the enemy vnlesse he haue â—n eye to euery passage that the enemy may make his entry And â—ure it is that wee shall neuer deâ—end the Castles of our soules â—nles we haue a speciall care vnâ—o the in-roads of our senses and â—he out-roads of our affections â—y the which as so many doores â—nd Casements sin and Sathan â—oth wind himselfe into vs. And again this is not the least motiue to stir vs vp vnto this duty because of the danger for the curse of God is lyable vnto euery one that doth the work of the Lord negligently Ier. 48.10 There is in no one part of Gods worship and seruice that requires more circumspection care and conscience to the right performance of it then this of the due receiuing of this Sacrament of the Lords Supper And therfore as that great Gommaundement of Almighty God of sanctifying his Saboth hath a speciall memento prefixed before it because by the careful keeping of it we shall obserue the rest the better So of all other the ordinances of God giuen vnto his Church this being the neareâ— and dearest pledge of his loue he doth in a speciall manner require that men should come prepared therevnto Lastly consider what the Apostle sayth in the verses following v. 31. That if we would iudge our selues we should not be iudged and by our negligent and carelesse neglect of this duetie wee expose our selues vnto the most strict and dreadfull examination of the Almighty Now were it not better that we should iudge our selues then that God should iudge vs which the Lord will neuer doe if we will truely iudge our selues Thus did the Prodigall Sonne iudge himselfe when hee confessed he was not worthy to be called a Sonne Luk. 15.19 and in so doing found mercy at Gods hands But when men come short of their duety herein the Lord fals to his examination and men that cannot indure to set sinne before their eyes for their conuersion the Lord at the last will set them before his to their confusion Now hauing considered the reasons to mooue vs to this narrow search and tryall of our selues we now come to speak of the duty it selfe which consists of foure particulars without which wee can neuer celebrate the Lords Supper to the glory of God the comfortable discharge of our owne dueties and with peace vnto our soules The first is Knowledge the second Faith the third Repentance the fourth Loue. If we find not these things in vs in some measure wee cannot be meete partakers of these holy misteries Heere then is our duty Examination And the things that are to be enquired after are first whether wee haue in vs the sanctified knowledg of God and of Christ Secondly whether we haue faith in him Thirdly whether wee haue repentance for our sinnes and last of al loue and charity to our brethren If these things bee in vs though but in a weak measure we may come to this Supper of the Lord heere to haue them strengthened and confirmed the Lord doth invite such poore soules to come vnto him and hath promised to refresh them Mat 11.28 Mar. 12.26 and not to breake the bruised Reede nor quench the smoaking Flaxe But if on the contrary part we find vpon Examination that our hearts are ignorant of God and of Christ and of our redemption through him that we want faith in his promises that our heartes are not broken and wounded within vs for our sins that we are not in charity with men that
haue wronged and iniured vs Then our estate is most wofull and miserable thou mayest eate panis Domini but not panem Dominum as one sayth Thou mayest get part of the bread of the Lord but not that Bread the Lord. Thou mayest get it into thy mouth but not into thy heart And which shall be so farre from turning to thy good and comfort as that it shall rather adde vnto thy sinnes and bring vpon thy owne head the greater damnation 1. Knowledge The first Interrogatory in this our examination is whether we haue that true and sauing knowledge of God and of Christ without which there can be no true faith and so consequently no saluation It is knowledge that is the ground of all grace and obedience vnto which eternall life is promised or which is the means to bring vs to eternall life as our Sauiour witnesseth saying This is life eternall to know thee to be the true God and whom thou hast sent Iesus Christ What things are absolute necessary to be knowne to saluation We must be carefull at the least to attaine to the principles of Religion as they are layd downe in the word That is to know that there is but onely one God Creator of heauen earth distinguished into three persons Father Sonne and holy Ghost We must know that as God created man after his owne Image at the first Gen. 1.26 Gen 2.17 Esay 53.5 in holines and righteousnesse so by his wilfull rebellion and transgression hee plunged himselfe into all misery and made himselfe guilty of eternall death And that there was no creature in heauen or earth that could reconcile God and man but onely Christ Iesus and that he must take our nature vpon him satisfie Gods iustice for our sinnes by bearing the punishment and fulfilling of the law Christ partaked onely by faith We must knowe againe that there is no way to partake of Christ but onely by Faith By Faith wee apply vnto our selues all the merites of his death and passion It is the Hand of the Soule by the which vvee come to lay hold on Christ to our own saluation And as wee must bee furnished in some good measure with the knowledg of the word in generall What is to be knowne touching this Sacrament touching God and man so in particuler conserning this doctrine of the Sacrament of the Lords Supper wee must bee inâ—t â—cted in the true vse of it Who did institute and appoynt it namely the Lord Iesus whereâ—ore For to bee the spirituall â—oode and comfort of our Soules that it might be a special meanes to support and strengthen our faith and to keepe in our minds a perfect memory of the death and passion of Christ and â—n what a holy and reuerent man â—er wee ought to come vnto it The knowledge af these things â—s absolute necessary to saluation and without the which wee cannot beleeue pray a right worship God sincerely heare the word profitably or receiue the Sacrament worthyly Nay which is more The danger of ignorance such Ignorance is the fore-runner of destructioÌ„ an euident signe that the Lord hath passed by such a Soule and hath reserued it as a vessell of wrath to destruction And this is plainely proued out of sundry places of the Scripture as Hos 4.6 my people perish for want of knowledge So againe Paul saith That if the Gospeâ— be hid 2. Cor. 4.3.4 it is hid to those that perish whome the God of this world hath blinded their minds Oh fearefull Iudgement of God able to make a stony heart to rend in sunder Note if men did duly consider it what is the wofull estate and condition of men that liue in ignorance it is a manifest signe that such shall peâ—ish For if the Gospell 〈◊〉 hid it is hid to such as perish So gaine the same Apostle saith in â—nother place 2. Thes 1.8 that the Lord Iesus all shew himselfe from heauen â—ith his mightie Angels inflaming â—e rendring vengeance to them that â—ow not God and obey not the â—ospel of Christ And againe Heb. 3.10 The â—ord was grieued with that generaâ—on and said it is a people that doe â—re in their hearts for they haue not â—owne my wayes Psa 59.10 By all which â—aces of Scripture it is most â—eare and plaine that hee that â—ueth in the estate of ignorance â—nd dieth without knowledge â—annot be saued Secondly It is necessary to increase in knowledge dayly as we must trye and â—xamine our selues whether wee â—aue this true sauing knowledge â—f God and of Christ in some â—easure in vs. So must wee try â—nd examine our hearts how we grow and increase in the same knowledge For the childe of God is like a tree planted by the riuers of water that doth euer bring forth fruit and grow And it is imposible that such a one should stand at a stay in religion if we grow not forward wee shall draw backward And indeede it is a dangrous signe of the want of grace when men stand at a stay in religion to be as ignorant and blinde in heauenly matters this yeare as they were the last yeare yea many yeares agoe This is a marke of Gods curse that vnlesse at the last such a one be called home and plucked as a brand out of the fire Hee must needes perish eternally 1. Pet. 2.2 The Apostle Peter bids vs grow by the milke of the word We must then bee carefull to see â—hat by all holy helpes and meanes such as are the word Saâ—rament prayer meditation â—eading c wee may finde our â—nowledg to increase and that wee grow dayly in grace and in the â—nowledge of our Lord Iesus Christ Vse 1 This being so that knowledg â—â— so necessary This may serue to â—ondemne that cursed and damâ—able doctrine of the Church of â—ome who teach that ignorance is â—he Mother of Deuotion And the â—ore ignorant the more deâ—ote and Religious But our Saâ—iour Christ which is the cheife Doctor of his Church he teachâ—th that ignorance is the Mother of sinne rebellion and damnation and in euery place the word of God shewes the danger of this â—â—nne But no maruell though they pleade for ignorance as a maine piller of Popish Religion for so are men kept from discouering their fithy abomination for if men were not extreame ignorant in the matters of God his word how could they be abused aâ— they are this day amongst them Vse 2 Secondly this shewes the fearefull estate of those that liue in ignorance without the knowledge of God and his word these men must needes liue in all sinne and wickednesse and so bring vpon their owne heades swiftâ— damnation for such cannot buâ— sinne in all things they put their hands vnto Rom. 14.23 For whatsoeuer is noâ— of faith is sinne And no knowledge no faith for how can a man beleeue that he is ignoranâ— of So that
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
examin his own wayes and vpon his examination finds his estate to be miserable and cursed 〈◊〉 he is in extreame danger of God wrath and eternall condemnation for his sinnes This will makâ— a man deny himselfe and tâ— seeke for helpe of God And this is that passe thâ— euery one of vs must labour tâ— bring our hearts vnto if we desâ—â— to come prepared vnto thâ— Lords Table and to reape anâ— benefit and comfort vnto oâ—â— Soules by the vse of this so holy â—n ordinance Now if we will duely examin our selues and search into our owne hearts we shal find that we haue run farre into Gods score â—nd that our sinnes are infinite of all sorts sins of omission and sinnes of commission sinnes of â—nfirmitie and presumptuous sinnes in the time of our ignoâ—ance and in the dayes of our knowledge against God and against man yea and against our owne soules for all which if our harts be not hardened in sin â—nd wee our selues come to that height of impiety to be past feeâ—ing our hearts cannot chuse but smite vs and wee our selues bee brought to cry out of our selues and to say Ier. 8.6 Alas what haue I done Which if the Lord do shew vs that mercy that we can once thorowly come to the sight of it it must needes worke in vs sorrow for sin and to seeke to make our reconciliation with GOD whom we haue offended And because our hearets can neuer smite vs for sinne before our iudgement be truely enlightened informed that we haue sinned and sin must be seene before it can be sorrowed for How to come to repent Wee must therefore first of all make a narrowe search after sin according to that of the Prophet Lam. 3.40 Let vs search and try our wayes and turn vnto the Lord. And this search ought to be strict and narrow in regard of the deceitfulnesse of our our owne hearts which are deceitfull aboue alâ— things Ier. 17.9 and there are in them many secret lurking-holes for sin â—hich wil be vnespied vnlesse a â—rict search be vsed And thereâ—ore the Prophet exhorting vnto his duty saith Gather your selues Hag 2.1 â—â—at is gather your wittes togeâ—er and fix them vpon the conâ—â—deration of your estate And this is to be obserued as â—â—e only way to true repentance 1 To see sin 〈◊〉 get a sight of sinne for he that â—es his sinnes thorowly will beâ—aile them hartily Dauid consiâ—ered his wayes and what folâ—â—wed vpon the sight of his error â—â—d wandring Psa 119.59 I turned my selfe inâ— the wayes of thy testimonies It is 〈◊〉 possible that a straying trauelâ—r should euer returne into the â—â—ght way that doth not vnderstand â—â—s error When God will bring â—ome a poor wandring sinner inâ— the way of life he giueth him eâ—â—r a heart to question his estate after this maner God hath made me a man endued me with a reasonable soule affording vnto me the meanes of grace and saluation what now doth my walking answere this mercy of his is my life a walking in or rather not a wandring from the paths of his commandements This makes a Sinner with Ephraim to smite vpon his Thigh and to be ashamed which before was as an vntamed calfe and then concludeâ— he thus after when I was instructed Ier. 31.18.19 I Repented And this may be assigned aâ—â— the onely cause of that greaâ— hardnesse of heart and sencelesnesse that so raigneth this day iâ— the world euen that bruitish in consideration that men goe oâ— still in sinne adding sinne vnto sinne not considering what they doe but flattering themselues â—n their euil waies and abandonâ—ng the very thoughts that shold make their estates questionable Oh this is the case of many thouâ—ands in the world which doeth manifestly declare how far they â—re from the practise of true Reâ—entance This is a matter I confesse â—hat woulde aske heere a large â—iscourse if I should speake of all â—he parts of Repentance I desire â—ut briefely to obserue some â—ew passages of the same As there must bee in the first â—lace a sight of sinne as we haue â—eard 2. To be humbled for sin so in true repentance â—here must be a sorrow of heart â—or the same sinnes Neither will â—uery sorrow for sinne serue the â—urne or hath Repentance acâ—ompanying it but onely Godly Sorrow Two sortes of sorrow 2. Cor. 7.10 There is a worldly sorrow that bringeth death as there is a godly sorrow the end whereof is life and peace The first sort of Sorrow is to be found amongst hypocrites and wicked men which are many times full of sorrowe but it is not for sinne because it is sin and offends the maiesty of God but because of the punishment which by their sinnes they haue drawne vpon themselues euen a guilty conscience a trembling heart and wounded soule and withall a fearefull expectation of iudgement These are the effects of sin and these wound the hart of the sinner and maks him to fall out with his sins or rather indeede with the punishment like vnto Caine Gen. 4.14 Exod. 9.28 Pharaoh Saul and Iudas c. which onely were affected with the punishment Mat 27.5 and could haue wished with all their hearts that the same had beene no sin that so they might haue liued in the same without controlment But besides this What godly Sorrow is 2. Cor. 7.10 there is also a godly Sorrow which is onely to be found amongst the godly which hath the promise annexed vnto it And that is when the Child of God is grieued for sin because by sinne hee hath grieued God a good and gracious Father in Iesus Christ and if ther were neither hell nor Sathan nor punishment for sin after this life yet inasmuch as the Lord is offended and his righteous laws are violated this is it that makes the hart of the godly to smite them and they to be humbled for their Sinnes And this Sorrow these sighes and throbs of the godly for sinne are those sower hearbs wherewith we must eaâ—e our new Passeouer Exo. 12. and such troubled spirits shall be acceptable Sacrifices vnto God and such broken and contrite hearts the Lord will not despise Psal 51.17 The means of godly Sorrow Now the meanes by which this godly Sorrow may be attained vnto are these First a man ought to take notice of the manifold fauours and mercies the Lord hath bestowed vpon him and his own vnthankfulnesse againe vnto him and this will bee a good meanes to breake a mans heart with sorrow for sinne Thus doeth Nathan deale with Dauid 2. Sam. 12 7.8 putting him iâ— mind of Gods mercies in aduancing him to be King ouer Israel â—â—d deliuering him out of the â—nds of Saul adding moreouer 〈◊〉 that had bin too little hee would â—aue giuen thee more That was it ytâ—rought remorse and sorrow in â—â—e heart of Dauid And this was 〈◊〉 that preuailed so
haue a Quarrell to another Euen as Christ forgaue you euen so do eye And aboue all things put on loue which is the bonde of perfection Where the holy Ghost doth require vs that wee would make it manifest to our selues others â—hat we are the elect of God and â—hat the loue of God is shed into our hearts that wee haue tasted of the Lords mercy towards our own Soules in particuler for the pardon of our sinnes Which we â—hall doe by shewing our selues â—eady and willing to forgiue others as wee haue founde the Lord both ready and willing to forgiue vs. And to this end hath the Lord ordained this Sacrament of his Supper that it might bee a feast of loue and a band or chaine to knit vs fast one vnto another Wherefore not vnfitly is this Sacrament called the Communion to shew that there would bee a holy and blessed agreement amongst those that come therevnto that they come in loue with one hart mind euen as one man as the Apostle teacheth We that are many are one bread one body because wee are all partakers of one bread Reasons to proue the necessitie of loue And to prouoke vs vnto this duty consider First it is Gods commandement that we should loue one another This is his commandement that we should loue one another 2. Ioh. 5 Secondly it is a marke or cognisance by the which wee are known to be Christs Disciples Ioh. 13.35 By this shall all men know that ye are my Disciples if ye loue one another Thirdly we come all to one Table drinke of the same Cup eate of the same bread and so professe the communion of Saints to be amongst vs. Fourthly It is a certaine marke â—nd most euident signe that wee are translated from darkenesse vnto light 1. Ioh. 3.10 from death vnto â—ife euen our loue to the bretheren And last of all this is that grace that seasons all other the gifts â—nd graces of God And as Iosephs brethren were welcom for Beniamins sake euen so are all duties accepted for Loues sake otherwise what will it profit a man to heare to reade to pray receiue the Sacrament c yea though he should giue his body to the fire 1. Cor. 13 14. that it burned and had not loue it shoulde profit him nothing Vse 1 Seeing then that loue is so excellent a gift grace of God as that it ministreth vnto vs the certaine assurance of our election that wee are the Sons of God that it is it that seasons all our actions in Gods seruice and makes all duties accepted to God or man Oh how shoulde this cause vs to labour for this excellent grace Col. 3.12 that we Put on tender mercy kindenesse humblenesse of minde meekenesse long Suffering c and aboue all things Loue the bond of perfection otherwise we â—ot exspect any fruit or comfort â—n the vse of this Sacrament or â—ny other the ordinance of God Vse 2 Secondly Seeing loue and Charitie with man is so necesâ—â—ry to the due receiuing of this â—acrament This may serue to â—eproue those that are growne â—uen rustie with rancor and maâ—ce towards their bretheren that â—ake euery small occasion or â—espasse occasion sufficient of â—llings out amongst them such â—en deceiue themselues and â—â—eir owne Soules if they looke â—r any benefit or comfort in this â—acrament Obiect Obiect I did him noe wrong â—e wronged me and if he would â—me and confesse his fault I â—â—ould forgiue him but I will â—uer seeke vnto him But marke this is the flesh and the Deuill and as yet thou hast taken counsell of none but them Answ Christ will teach thee another lesson If thou remember that thy brother hath ought against thee c. Mat. 5.23 stand not vpon such tearmes but goe thou to him looke not for him to come to thee first and seeke reconciliation with him hereby thou shalt heape coales of fire vpon his head Otherwise with what hart cansâ— thou pray forgiue vs our trespasses as we forgiue them that trespassâ— against vs. Doest thou not pray the Lord to hasten thy destruction and no way to forgiue thee in asmuch as thy heart is shut vp against thy brother whereas in deede wee are taught to loue ouâ— very enemies after the Examplâ— of Christ who prayed for hâ—â— Enemies thus vnto his Father Father forgiue them they wot not what they do Luk. 23.35 Act. 7. vlt. And that of Stephen Lord lay not this sin to their charge Oh this this is the truth let vs then acknowledge it And this is the way let vs then walke in it otherwise let vs not looke â—o reape peace vnto our Soules â—or comfort by any of Gods ordinances And thus Beloued you haue â—cene the necessitie of a Christiâ—n mans preparation The Conclusion before hee â—omes to this holy Sacrament You haue seene againe â—he Subiect of it not another â—ut a mans selfe And last of all â—ou haue seene wherein this duâ—y doth consist Now if wee finde our selues â—urnished with some competent â—easure of Knowledge Faith Repentance and Loue as you haue heard all which are required to the due receiuing of this Sacrament wee may then with comfort come vnto it And howsoeuer these graces bee in vs but in part and in much weakenesse yet if we be humbled for our wants and desire to increase in our Knowledge to be strengthened in our Faith to bee bettered in our Repentance c. Heere we are called to the liuing Fountaine from whence we may looke to haue supply made vnto all our wants But if on the contrary part vpon examination we find our selues altogether ignorant of God and his Son Christ and the meanes of our redemption that we haue not our harts truely touched with our sinnes and that we are not at peace with men better not come for this were but to abuse so holy an ordinance to mocke God to his face and to stirr him vp to wrath against vs. And by this that hath beene sayde it may appeare that few come worthily and prepared as they ought but ignorantly and for custome sake to the great dishonor of God and abuse of so holy an ordinance And thus much concerning the preparation that is to be made by euery faithful communicant the participation follows which we referre to another time Let vs pray The Third Sermon 1. Cor. 11.28 Let a man therefore examine himselfe And so let him eate of that Bread and drinke of that Cup. WHen wee haue Examined our soules and prepared our harts and bring the true VVedding garment of Knowledge Faith Repentance and Loue then wee are to come to this holy banquet and feast of our soules And so let him eat of that bread and drinke c. Heere we haue the act of Receiuing to be perfourmed by the true Communicant his taking and receiuing of the Bread and the Wine In which action we note 1. The Duety it selfe
Eate Drinke 2. The Qualification of the person implyed in this word So. 3. What hee must Eate and Drinke This Bread Of this Cup. And first for the dutie it selfe As before he was inioyned to examine himselfe So heere by no â—esse straight an iniunction to Eate and to Drinke The Doctrine is Doct. 1 That it is not leaft to our â—hoyce To receiue thâ—s Sacrament is not a thing indifferent whether we wil come to â—his Sacrament or not to receiue â—t or not to receiue it but it is the will of God and his commandement that we should come vnto it as often as conueniently vvee may And so let him Eat c. This is not a bare permission but rather a precept and binds all vnto obedience therevnto And therfore as it is our duty to heare the Worde to pray to sanctifie the Lords Sabboths c. because the Lord hath so commanded euen so hath the Lord commanded vs this dutie likewise to come and partake of this holy Sacrament And the necessity of this wil appeare if we do but consider how straightly the Lord inioyned the people of the Iewes the obseruation of the types of both the Sacraments Such as was Circumcision vnder the Lawe when the Lord commanded the vncircumcised Man-child that was not circumcised according to the ordinance of the Lorde to bee cut off from his people Gen. 17.1 Exo. 3.24.5 Num. 9.13 as one that had broken the Couenant And so for the Passeouer he that did not keepe it solemnly according to the law was to be cut off from Gods people now then if it hold so in the ceremony then how much more in the Substance But the Reasons that followe will shewe the necessity of the same more clearâ—y Reason 1 First the receiuing of this Saâ—rament in a holy manner is a â—rincipall part of Gods worship â—nd seruice which euery Christiâ—n is bounde to perfourme Now â—he Lorde will bee serued accorâ—ing to his will prescribed in his Worde It resteth not in man to â—rescribe or appoynt but to reâ—aine and embrace that which is taught by him For in vain do they worship me Esa 29.13 14 teaching for Doctrine men precepts Mat. 7.7 Now one principal part of his worship consists in the due receiuing of this sacrament and therfore in obedience to so holy an ordinance of God men must com therevnto Reason 2 Secondly it is an holy helpe and meanes to increase grace howsoeuer of it selfe it cannot conferre grace for vnto some both the worde and Sacraments are but the sauour of death vnto death 2. Cor. 2.16 Yet notwithstanding this Sacrament may truely be sayde to bee a Conduit to conuay the grace of regeneration and remission of sins vnto the true beleeuer Simile Euen as the Princes Letters are saide to saue the life of a malefactor whereas indeede they doe but signifie the Princes pleasure that he shall be saued And â—he Lord working grace in the hearts of his seruants hath â—n his wisedome appoynted the â—ord Sacraments prayer c. to â—e the meanes for the effecting of â—he same Reason 3 Thirdly this Sacrament is a â—onfirmation of our couenant â—nd serues to bee a seale of the â—ame betweene God and vs Gen. 17.1 that â—e will be our God Esay 43.25 and wee will â—ecome his people by the which â—s by a most sure and certaine â—ledge giuen on Gods part Ier. 31.31 and â—eceiued on ours Zach. 8.8 God of his â—reat mercy doth as it were â—â—nd himself to vs by an euerlastâ—g decree to bee our God and â—ee againe binde our selues vnâ—â— him to remaine his people â—nd to keepe a constant course of obedience before him Vse 1 And surely this condemnes those as do wittingly and wilfully abstaine from the Lords Supper For reprofe As many do offend in comming vnworthily and vnprepared so many offend in comming not at all when occasion opportunitie is offered vnto them to come Doth not the practice of such men beray that they do lightly esteeme of Gods ordinance Simile If the King or some other greate parsonage should haue graunted vnto a man the lease of some goodly Mannor vppon very reasonable conditions and appoint a day to seale the writinges who woulde not giue attendance or rather what great ingratitude were it for a man not to come at the time appointed but â—ilfully to refuse and contemne 〈◊〉 friendly an offer Oh beloued â—he Lord of heauen and earth he â—ath promised to giue vnto vs Christ and with him al things Rom. 8.32 Heaâ—en eternall life and the saluatiâ—n of our Soules The very day â—nd time of the Administration â—f this Sacrament of the Lords â—upper what is it but the seaâ—ng day wherein the Lord offers â—o confirme his graunt vnto vs â—nd to stablish that his couenant â—hat ingratitude then shall wee â—e guiltie off if wee neglect so â—reat saluation And surely this Sinne of wilâ—ll refusing or abstaining from â—e Lords Table is not all one â—ut it hath many other sinnes atâ—nding vpon it and accompaâ—ying it First such men as doe wilfully abstaine and absent themselues doe contemne and despise the commandement of Christ himselfe What sins they are guilty of that neglect to tome to the Lords Supper who hath commanded al to doe this To examine to take and tâ— eate Now to rebel against God Christ is noe small sinne Since herein they cannot but declare what a light esteeme they hauâ— of the couenant God hath madâ— with them the seale of the same Secondly such make light account and despise the memorâ— of the blessed death and passioâ— of Iesus Christ which hee sâ— straightly commaunded vs to keepe in memory as whereiâ— wee shall shew forth his death vâ—till his comming againe For so ofteâ— as ye shall eate this bread and drinkâ— this cup ye shew the Lords death tâ— he come Thirdly this wilfull conâ—empt in any doth manifestly â—eclare the great vnthankefullâ—esse of such vnto God Vnthankefullnesse in a great measure Who â— great measure and deepe comâ—assion towards our poore soules â—oth afforde vs such props and â—ayes to support our weake â—ith as this Sacrament is For â—ch is our weakenesse while we â—e here euen when wee haue â—ained vnto the greatest meaâ—re of grace and assurance of â—r Saluation that wee stand in â—ede dayly of the word and Saâ—â—â—ments as to beget so to conâ—me and strengthen vs in the â—ce receiued And therefore 〈◊〉 neglect the same when the â—rd doth offer it vnto vs doth â—â—nifestly declare great ingratiâ—e against God Fourthly such bee guiltie of 〈◊〉 contempte of the price of their redemption euen the most precious body and bloud of Christ which is offered in this sacrament vnto euery true beleeuer Mat. 26.2 28 6. This is my body which is giueâ— for you c And the very foode of their soules Ioh. 6.55 men so loath so lightly regard Fiftly such men
Christ pronounceth such to be blessed that doe â—ut hunger and thirst after righâ—eousnesse and hath said Mat. 12.20 that he â—il not breake the bruised reede nor â—uench the smoaking flaxe Fourthly that the Lord doth â—ore regard the truth of grace ytâ—aboureth after perfection then â—he measure of it as that gift that was so highly commended by our Sauiour in the poore widdow And last of all that this Sacrament of Christs Supper was instituted and ordained for the weake not for the strong for the poore not for the rich for the sicke and broken harted and not for the whole Now then what an absurditie were it for a man to refuse to eat because hee were hungry and to refuse to drinke because he were thirsty Doe not then discourage thy self more then there is cause but come O come vnto this heauenly banket feast of thy soule where thou hast a promise that by the conscionable and holy vse of this ordinance thou shalt haue thy faith strengthened thy repentance increased and all other graces of God confirmed in thee to thy endlesse comfort Obiect 5 Some againe obiect that the Iewes receiued the passeouer but once in the yeare In the fourthâ—eenth day of the first moneth at euen is the Lords Passeouer Exo. 12.18 Leuit. 22.5 And the passeouer wee knowe was but a â—ype of this Sacrament I answer we now compare the â—haddowe and the substance together in that particuler whereâ—â— they are not to bee comâ—ared For touching this Sacrament of the Lords Supper it is â—is will that it should bee admiâ—istred and receiued often for so â—ith our Sauiour So oft as ye shall â—te of this bread c And as for â—is Annuall communicating is â—ow hatcht in time of popery in â—e infancy of the Church and â—y no meanes to bee immitated â—f vs that liue now in the Sun-shine of the Gospell But to leaue these obiections we come now to make some further vse of the poynt Vse 2 Seeing then wee see the necessitie of this duty For instruction that it is not left as a thing arbitrary to come or not to come but it is rather a flat precept imposed vpon all To come and eate of this breade and drinke of this cup. Let this serue for our instruction that wee learne to make more conscience of this duty of comming to this Sacrament If the Lord should require as our hands a thing that were hard and heauie wee ought with all chearefulnesse to vndergoe it and willingly to submit out selues vnto it in regard of his commaundement How be it this the Lord requireth at our hands is not hard but easie not an intollerable burthen but thaâ— which may delight the Soule of christian And therefore were shame not to do it It was well â—aid of Naamans Seruant to his Maister Master if the prophet had â—id thee do some great thing 2. Reg. 5.12 oughtest â—ou not to haue done it how much â—ore when he saith wash be clean â—f Christ should haue imposed â—ppon vs greater things then â—hese ought we not to doe them â—ow much more when he saith â—ake and eate How wil we drinke cup of Martyrdome for Christ â—at will not drink the cup of â—luation with Christ Vse 3 And last of all this may serue â—r matter of singular consolatioÌ„â—to the godly that make conâ—ience of this duty For consolation that hunger â—d thirst after this spirituall â—nquet more then their apâ—ointed foode such may surely exspect a blessing Whatsoeuer thy wants are the Lord will couer them all Do thou take the Lords offer when hee calles thee to his Table and come with a certaine exspectation of good successe and see if the Lord doe not open the windowes of heauen vpon thee and raine vpon thee aboundantly the showers of his grace and refresh thy hungry Soule with good things And therfore in Gods name leâ— this bee an incouragement vnto vs Iam. 4. to Draw neare vnto God seeing he will draw neare vnto vs. And although we cannot prepare ouâ— selues as we would Yet when we labour after holinesse and Sanctification of life let vs come and not bee discouraged the Lord will be mercifull vnto vs â— Cro. 30.19 though we are not cleansed according to the purification of the Sanctuâ—ry And thus much for the first â—enerall circumstance of the Text the duty Eate Drinke wee â—ome now to the qualification â—f the person â—â— And so let him Eate c. 2. Cir. The qualification of the person that must communicate The qualification of the â—erson is imployed in this word 〈◊〉 Which hath reference to the â—â—rmer part of the verse examiâ—â—tion it selfe The doctrine is â—eare Doct. 2 That after a man hath examiâ—â—d himselfe as before It is not sufficient to come but to come prepared and finds â—â—mselfe in some measure fitted 〈◊〉 Knowledg faith Repentance â—d Loue then he may come yea â—s he alone that hath warrant â— come and none other and is â—e required to participate of â—s holy ordinance It is not sufficient that a man come to the Lords Table but that he Sâ— come that is in an holy manner vnto such an holy ordinance Mat. 22.11 At the Marriage banquet iâ— the Gospell maâ— were biddeâ— to the feast and many came buâ— that was not all If there bee buâ— one in the company that come without the wedding garment bâ— is discouered and it was not hâ— beeing present at the feast thâ— would serue his turne but in a much as hee was not perparâ— and fitted thereunto hee is thâ— sentenced Mat. 26 to be bounde hand 〈◊〉 foote and to be cast into vtter darâ—nesse Iudas receiued this Sacrâ—ment as well as Peter from 〈◊〉 blessed hand of Christ yet bâ—cause he was not prepared thâ— vnto it proued his bane 〈◊〉 gaue Sathan the more aduanâ—age euen for the abuse of so hoâ—y an ordinance to enter into Iudas Mat 25. The foolish Virgins seemed â—o exspect the Brid-gromes comming but in asmuch as their Oyle was spent and their Lampes gone â—ut they were taken vnprepaâ—ed and so for euer shut out of â—he Marriage chamber and the Bride-gromes presence These â—nd the like examples whereof â—he Scriptures are full they all â—erue as a cloud of witnesses to â—onfirme vnto vs the vndoubted â—ruth of this doctrine that it is â—ot sufficient that a man come vnto â—his Sacrament of Christs Supâ—er and so ioyne with the rest of Gods people in receiuing of the â—â—me but he must So come that is â—â—ted and prepared by a godly â—xamination as before The reasons follow Reason 1 First it is Gods commaundement as to come so to come worthyly and prepâ—red without which preparation better neuer come For we shall but offer thâ— Sacrifice of fooles Which is abhomination vnto the Lord. Ecle 4. And aâ— our hearing praying receiuing c When we come vnto them for custom sake and fashion sake not
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
broken Eze. 34. and â—ing into the way all such as wanâ—er None of which can he doe â—nlesse hee knowe the estate of is flocke 2 Such as come in vnbeleefe Secondly such eate and drinke vnworthily which come in their vnbeleefe without faith in Christ Rom. 14.23 which is all in all For faith is the hand of the soule to lay hold on Christ Heb. 11.6 the mouth of the soule to feede on Christ and without which whatsoeuer we doe is sinne Vse Which may teach all men that desire to come to the Lords Table first of all according to the precept of the Apostle to Prooue themselues whether they be in the faith 2. Cor. 13.5 In asmuch as it is that grace that must bid vs welcome and make both vs and our Sacrifice accepted 3 Such as come without repentance Thirdly such doe eate and drinke vnworthily as come without Repentance that is which doe not finde their harts humbled and broken for sinne in whome there appeares not the worke of Sanctification and sound Conuersion that are not yet made New Creatures but liue in all Sinne. A manifest declaration that such are not in Christ And thus hauing discouered the person of the vnworthy Receiuer compared with the worthy wee will now come to propound a Doctrine or two from the consideration of the person and the punishment and so hasten towards an end He that eateth and drinketh vnworthily Note heere that wicked men will bee eating and drinking of these holy mysteries of the body and bloud of Christ aswell as others howbeit not with the same fruite and effect as others The Doctrine is cleare that Doct. 4 A man may Communicate and Communicate vnworthily A man may Communicate and yet vnworthily else what meaneth the Apostle heere to say that He that eateth and drinketh c. were it not that there are some that eate and drinke vnworthily and so draw downe iudgement vpon their owne heads And as in this so in all other the dueties of Gods worship and seruice as the hearing of the Worde Prayer c. a man may perfourme them and yet not in a holy manner as God commaunds and therein the same become sinnes vnto them This appears by the example of Cain who offered Sacrifice aswell as Abell yet it was so farre from being pleasing vnto God Gen. 4. and acceptable with the most highest as that it added vnto the number of Caines sinnes And thus did the people of the Iewes offer their Sacrifices in a great abundance Esa 1. but the Lord tels them that he had no pleasure in them This was the case of these Corinthians Paul tels them They came together for the worse And notwithstanding they had met together at the Lords Table and partaked of this Sacrament they had been so farr from pleasing the Lord therein as that rather they had stirred him vp to wrath against them VVitnesse those heauy iudgements that were inflicted vppon them for their vnworthy receiuing But the Reasons that followe will further cleare this trueth vnto vs. First because there are in the Church that are not of the Church Secrete and close hypocrites haue euer shrouded themselues vnder the profession of the trueth yet inasmuch as they ioyne with the rest of the Church in Gods seruice wee are not onely to embrace their fellowship but to hope the best of their seruice till the Lord shall at the last discouer them Now what is that duety that a wicked man will not ioyne with Gods seruants in Especially in publike such as is the hearing of the Word receiuing of the Sacrament publike Prayer c. And yet for all that highly prouoke the Lord in the doing of the same But of this before Reason 2 Another Reason why a man may Communicate and yet vnworthily is layd downe by the Apostle Heb. 11.6 All men haue not Faith And therefore cannot receiue this Sacrament worthily For without Faith it is impossible to please GOD in any particular action that wee doe It is Faith that seasons all our actions that we do in Gods seruice makes them to haue a gracious acceptance with the Almighty This made the widdows mite accepted and that cup of water that was giuen vnto a Disciple not to lose it reward But now wicked men and hypocrites that liue in the Church albeit they heare the Word pray receiue the Sacrament c it profits not them because their persons are not accepted with God they are out of Gods fauour and vnto them the Word is but the fauour of death vnto death Vse 1 Seeing then that a man may Communicate and Communicate vnworthily how doth this discouer the folly of them that stand vpon the worke done and neuer looke after the manner of doing the same Oh it is the case of many thousands in the worlde that thinke they haue highly honoured God if vpon the Sabboth day they haue presented their bodies before the Lord in his house and there haue heard the word and perhaps for company sake haue receiued the Sacrament with the rest But as for the maner of performing this duty they neuer looke after but hand ouer head rush vpon them and rest satisfied with the doing of them Poore soules how doe such deceiue themselues At the last day I doubt not there shal be as many condemned for the ill doing of good actions as for the doing of those things as are simply euill As many condemned for ill hearing Note as not hearing for bad praying as for not praying and for vnworthy communicating as not communicating for vnconscionable preaching as for seldome preaching It shall not auaile any to say these and these thinges haue I done when men haue not regarded how they haue done them Neither would I bee so vnderstoode as if there were no hope that God will accept of our seruice vnlesse it be absolute in the manner of perfourming God forbid wee should so thinke for then what would become of the best dueties euen of the best No better to heare in weakenesse then not to heare better to pray with infirmity then not to pray and to Communicate with some defect then vtterly to forbeare Better it is to limp and creepe in the way then not to come at al. Yet we must learne to make conscience of the manner of our performing of good dueties and bee humbled for our wants therin least the Lord reiect both vs and them and say vnto vs one day when wee looke to haue comfort in them Who hath required these thinges at your hands Vse 2 Secondly this Doctrine may affoord vnto vs matter of tryall and examination of our selues When Christ told the Disciples one of them should betray him euery one began to say Master is it I They doubted the worst that might be in themselues and out of a godly ielously make question Master is it I So my bretheren do we heare that some may communicate and that
singular benefits that come vnto vs by the same And thus much for the Apostles Reason in this 29. verse To inforce his former duty of preparation ⸪ Let vs pray The Fift Sermon 1. Cor. 11.30.31.32 For this cause many are weake and sicke among you and many sleepe For if we would iudge our selues we should not be iudged But when we are iudged wee are chastened of the Lord because wee should not bee condemned with the world OVr holy and blessed Apostle Saint Paul hauing in the former part of this chapter The Coherence â—et downe the true and holy manner of ministring and receiuing the Supper of the Lord as â— direction for all good Minister and people to follow Doth iâ— the seuenth and twentith verse threaten the vnworthy receiuers that they are guiltie of no lessâ— then high treason against thâ— blood of Christ for prophaning and vnworthy receiuing of thâ— same And verse 28. He layes dowâ— a generall rule to be obserued oâ— all that will come worthily anâ— prepared as they ought Let euerâ— one therefore examine himselfe anâ— so let him eate verse 28. c. First his knowledge whether it be sound anâ— sanctified 2. His faith whether iâ— be firme or not 3. His Repentance whether hee haue a dislikâ— of sinne past a resolute purpoâ—â— and indeuour to auoyd sinne foâ— the time to come resoluing to obey God in all things 4. whether he come in loue and charitie to man All which are absolute necessary in euery true communicant that desires to receiue this Sacrament worthily Verse 29. The better to awake al carelesse and vnreuerent receiuers of this holy Sacrament The Apostle comes to shew them the danger of the want of this preparation viz. That such doe not onely loose their labour or the benefit which otherwise they might receiue by the vse of this Sacrament but such doe indeede prouoke Gods heauie wrath and displeasure against them hereby hasten and procure their owne iudgement Because they discerne not the Lords body That is they put no difference betweene the Bread and Wine thus consecrated and set apart for such a holy vse and ordinary Bread and ordinary Wine Now in this 30. verse the words of this text the Apostle comest oâ— proue that which hee had seâ— downe before viz. that the vnworthy receiuer of the Lordâ— Supper drawes downe Godâ— heauy wrath and vengeance by this meanes vpon him and this hee doth by bringing in the Church and people of God in Corinth to witnesse this truth who for this very sin of vnworthy receiuing of this Sacrament were many of them stricken some with one disease and some with another saying For this cause many are sicke and weake c. q.d. You your selues oh Corinthians finde this to bee true that the vnworthy receiuer of this Sacrament eateth and drinketh his owne iudgement Seeing that for this sinne of yours the iudgment of God is vpon you in punishing many of you with faintnesse sicknesse yea and with death also All which iudgements of God now resting vpon you are so many witnesses of Gods displeasure against you for this sinne This is the some of this verse Doct. 1 Wherein wee are to obserue how our Apostle applyeth particularly that which he had so generally propounded touching the abuse of this Sacrament It is the ministers duty to make particular application of their Doctrines Teaching That it is the duty of euery faithfull minister of Iesus Christ to make particular applications of those Doctrines the which they deliuer not to sooth the people in their sinnes but plainly to set them before them and to shew them the iudgments of God that are vpon them for the same And thus doth Nathan make a particular application of the parable of the sheepe saying to Dauid 2. Sam 12.7 I. Reg. 21. Exo. 9.13 Act. 14.25 Mar. 6.18 Ioh. 4.9 Thou art the man Thus doeth Elias reproue Ahab Moses Pharao Paul Felix and Iohn Baptist Herod c. yea thus doth Christ him self deale with the woman of Samaria who did but dally with Christ vntil he came to lay to her charge her particular sin that she was a wicked woman no better then a whore or harlot and then she was tamed and began to listen vnto Christs doctrine And there is great reason that the Ministers of God should deale thus truely and faithfully with mens soules For Reason 1 First it is Gods commaundement that his ministers shoulde deale so plainely Eze. 33. and faithfully with the soules of men to lay open their sins and to acquaint them with the iudgment to com And heere-hence it is that the Lord doth giue vnto his seruants in the Ministery such names and titles which serue to put them in mind of their duety heerein Eze. 3.1 Eze. 34.1 1. Sam. 9.9 2. Pet. 1. â—3 as Watch-men Shepheards Seers Remembrancers c. Reason 2 Secondly because we know that conviction is the ready way to Conuersion And the iudgement of man must first of all bee convicted to see its error before he can come to leaue and forsake the same Now then inasmuch as this is it where-vnto all the labours of Gods seruants in the Ministerie doeth tende to bring men to see their sins and to repent for the same this can they not more better effect then by the particular application of their Doctrins bringing downe the same and applying it vnto the consciences of the hearers Vse 1 for reprofe And surely this doth serue to shewe why so many that labour in the Lords vineyard amongst vs are so vnprofitable and do so little good in their Ministerie the reason is plaine they deliuer generall Doctrines without their Vses they make not a true and particular application of the same vnto the Consciences oâ— their hearers and so it wants the life of all Application and fals to the ground Men hauing noâ— their portion out of the same deuided amongst them Vse 2 Secondly for instruction to Ministers this may serue to admonish all Ministers of the Worde that as they desire to see some fruite of their labour the conuersion of their hearers and those the Lord hath committed vnto their charge So to behold Pauls practice here to deale faithfully with mens soules to rip vp mens consciences to smite home to presse them with their sinnes and to say with Nathan Thou art the man For indeede such is the deceiptfulnesse of mans nature that vnlesse men be plainely and faithfully dealt withall wee may see that selfe-loue wil make men put off the most wholesome instructions vnto others as if they did no whit concern themselues This is a good lesson for such and such a man I would they had heard it Whereas indeede it concerneth none more then themselues Paul preuents this amongst this people of Corinth and tels them That many amongst them were weak c. Oh that this duty were duly regarded of all in the ministery it could not be
but we should then find the fruite of the same much peace in our own soules in the conscionable discharge of our duty therin and the good of many a poore soule that is vnder vs. Vse 3 For instruction to hearers Thirdly lastly if this be the duty of Gods Ministers to make particular application of his doctrines and to presse the same vp on the consciences of his hearers You that are our hearers must be thus content to bee dealt withall and not to storme against the Minister nor to kicke against the word For this know that if the word of God be not as an edged sword to cut the throat of thy sins it is a sign the Lord hath cast thee off from his care intends to glorifie himself in thy destruction And therefore as you tender the saluation of your owne soules suffer the Lords Chyrurgians to make incision into your souls by the sharpe razour of the Law who best know what will be the danger of a festred soule with Sinne and must launce the same before it can be cured rather say with Dauid Let the righteous smite me friendly Psa 141.4 a good signe of an humbled soule and broken heart Many are weake sicke c. Heere we haue three kinds of corrections visitations that almighty mighty God layeth vppon this people 1. Many were weake That is had vppon them some lingering and fainte diseases as the Consumption c. 2. Some were Sicke and so were vexed vvith more painefull griefes as Agues Fluxes Feuers c. 3. Some were fallen asleep that is the Lord had by his own hand taken them out of the worlde by death Obiect But here lyeth the doubt how the Apostle knewe that these plagues and punishments sent of God were for this sin of theirs their vnworthy receiuing of this Sacrament Answ I answere First he was taught and instructed by Gods spirite what to say and therfore might boldly say it But besides Paul knew that God had threatned thus to plague his people for this sinne as hee threatened by Moses his seruant Deu. 28.21.22.27.28 And had further in all ages executed sundry iudgements vppon his Church and Children for such open and common transgressions And therefore Paul seeing these iudgments vpon these Corinthians and knowing this to be a common sin amongst them as Gods Minister concludeth thus For this cause c. And heerin I see not the contrary but the seruantes of God haue warrant to say the like namely that when we see a iudgment of God vpon a place and withall doe see some great and common sinne to raign amongst them we may safely put them in minde of their sinnes and tell them that this iudgment of God is vpon them for such sinnes as are so rife notorious amongst them There was good cause then why Paul shoulde thus charge them Doct. 2 Now for the seuerall iudgement it is not needeful to search so to determine what diseases they were that this Church and people were sicke of and died It is sufficient for vs to knowe that these sicknesses and diseases which the Lord had sent were strange diseases as may appeare in that our Apostle doth take speciall notice of them which he would not haue done if these had been ordinary The note that we may obserue herehence is That sicknesse Sicknesse and diseases are the fruit of sin diseases c. are the fruit of sinne according to that of the Prophet Ieremy Man suffereth for his sin Lam. 3.39 And this doth Moses most clearely set downe when hee denounceth so many seuerall punishments against the people of Israell as the Pestilence Deu. 28.22 Feuer burning Ague Consumption c if they should disobey the the voyce of the Lorde their God But of this we haue spoken more fully in the former Sermon The reasons are Reason 1 First the Lord is iust and cannot do any wrong He neuer correcteth but their is some thing amisse Reason 2 And Secondly euery man is guilty of many sinnes the least whereof deserue all those corrections that are layd vpon him And wee haue euer cause to say moreouer Lam. 3.22 That it is the Lords mercy that we are not consumed Our sinnes euer deseruing heauier plagues and more greuious iudgements Vse 1 Let this teach vs then in all our afflictions to acknowledge our sinnes to be the cause thereof and to make a good vse of the same to reformation of life For these diseases of what nature soeuer they be but the fruit of sin This was that counsell that Daniel gaue to Nabucadnezzer Dan. 4.24 Namely to breake of his sinnes by repentance And his transgressions by hauing compassion on the poore And surely this is the best counsell that one Christian can giue to another in affliction viz. To breake of their sinnes by vnfained repentance and turning vnto the Lord. This is the way to stop the breach of Gods wrath and to moue the Lord to reuoke his iudgements and without which we shall but wearie our selues in vaine for we must first remoue the cause of Gods iudgements our sinnes or else the hand of God cannot bee remoued Vse 2 Secondly this condemnes that hellish and brutish speech of many who when they are weake or sicke or at the poynt of death ascribe all to fortune chance or this or that cause But neuer looke vnto the correcting hand of God Iob acknowlegeth all these things to come from God though it was the deuill and wicked men that spoyled him Oh let vs in Gods name Iob. 1.21 learne to bee wise herein to acknowledge that all sicknesse and euery kind of disease is Gods visitation sent of God to humble vs to make vs to know and to acknowledg our sinne and to seeke vnto him for mercy And surely when wee know that sicknesse comes from GOD it will make vs not onely to seeke vnto him for helpe and deliuerance from trouble but be a good meanes likewise to worke in vs patience to wayte his leasure when wee can perswade our selues that they come from a louing Father sent for the good of our Soules And many sleepe Hence I might obserue diuers things Doct. 3 First the mercifull and gracious dealing of the Lord GOD towards his children Gods iudgments are seasoned with mercy who rather then they shoulde come to eate of this Sacrament vnworthily Esay 57.2 and so to prouoke him to wrath against them doth first humble them by sicknesse Esa 54.7.8 and after takes them away by death And thus indeede the Lord takes away his children when they are at the best and by death hee doth preuent many euilles in them to come And thus the faithfull are taken away from the Euill to come Psal 103.13.14.15 And howsoeuer he may seeme for a time to hide his face yet with an euerlasting mercy he hath compassion on his But I will not stand long on this poynt Vse
saying Ier. 3.13 Know thy sins O Ierusalem Lam. 3.39 And againe Wherfore is the liuing man sorrowfull man suffereth for his sin Let vs search and try our wayes and turne vnto the Lord. Where he shewes that for want of this iudging of our selues men are punished and because they will not enter into a narrow search of their owne soules they doe not returne vnto the Lord. So Dauid I considered my own wayes and turned my feete to thy Testimonies Ps 119 5â— And the like speece is vsed by the Prophet Zephany Zeph. 2.1.2 Fan your selues oh my people Yea common reason doth require the same before a man can frame himselfe to enter into a right course hee must thorowly bee resolued and perswaded within himselfe that hee hath beene mistaken in his former course of life I might multiply testimonies in this kinde but these shall suffice to direct vs in this duty how necessary this strict tryall and examination of our owne estates is to the iudgeing of our selues Ioel. 2.13 Onely let me adde this that in this our examination we must not only search after our grosse sins Act. 8.22 but euen after our most secret corruptions For true repentance extends it selfe not onely to the grosse euiles of mens liues but euen the most secret corruption of the heart and of the Soule And we must withall consider the Circumstances of our sinnes as when where how we haue committed the same that so accordingly wee may labour for humiliation for the same And herein it shall bee safe for vs to passe thorough the whole law of God and take a viewe of our liues by euery particular commandement that so we may the better come to see and acknowledge our misery and want Vse 1 First then this serues to discouer vnto vs the reason why there is so little faith true repentance in the world why men are no more humbled for their sins and doe not repent of the same Poore Soules they know not that they doe euill such either cannot or do not search themselues they call not their owne wayes to account Now then how can such come to repentance and to haue their sinnes pardoned that neuer yet called their sinnes to account nor questioned their estate Such neuer came as yet where repentance grew Well then I say againe marke well this poynt doe not lightly passe it ouer but esteeme it as the blessed truth of God that the sight and vnderstanding of our owne wandering is the first step vnto eternall life and saluation and to iudge our selues that so wee may in the ende escape the condemnatorie sentence of the Almighty Vse 2 Secondly wee may obserue hence what a singular a fauour of God it is when he doth open a mans eyes to see his miseries to find himselfe like a lost sheepe to haue gone a stray Surely surely this is the begining of al grace true conuersion vnto God Whereas such as are yet ignorant of their own estates or cannot abide to looke into the Law whereby sinne comes to be discouered It is a plaine signe that such a one is in a most desperate case past hope Psal 50. and God himselfe must bee faint to take him into his own hand for sin must be iudged And thus much for the first degree of iudging of our selues our examination of our owne estates The second particular 2 Accusation wherein this iudging of our selues doth consist is Accusation Or the preferring of bils of inditement against our selues and to accuse our selues before God for our sinnes And indeede if wee woulde not bee iudged and condemned of the Lord we must bring our selues as poore prisoners to the barr of Gods iudgment seate And this wee do when wee set our selues in the presence of God and enter into a narrow reconing with our owne Soules and consciences as if now were the day of iudgement To see what our conscience which is as a little God and iudg in our bosom woulde say against vs. And surely the often performance of this duty Note to bring our selues thus into Gods presence to see what an acnount we can make vnto GOD of our liues past will be a good meanes to bring vs to this duty to iudge our selues that we be not iudged of the Lord and where men doe truly come to the sight of their sinnes and vnto true repentance for the same there will euer follow this Accusation for sinne In true repentance there is euermore a disposition to lay to a mans owne charge asmuch as is possible A penitent sinner needs none other aduersarie then his owne conscience he himselfe is his owne foe And this appeares clearely by that of Dauid I haue sinned exceedingly saith he and done very foolishly 2. Sam. 24.10 And it is the practise of Ezra in that confession of his hee makes in the behalfe of the whole Church Our iniquities are increased ouer our heads Esay 9.6 and our trespasses are growne vp to heauen And that of the Prophet Daniel is most excellent to this purpose when he saith Wee haue sinned and committed iniquitie and haue done wickedly Dan. 9.5 and haue rebelled euen by departing from thy precepts and from thy iudgemens How doth the Prophet there accuse for sinne by the acknowledgment of the peoples degrees of sinnes 1. Tim. 1.13 And if we require some examples we may behold Paules practise herein confessing himselfe to bee a Blasphemer an Oppressor c. Yea the Cheefe of sinners And that of the Prodigall who confessed that he had sinned against heauen and against God c. All which as a cloud of witnesses Serue to informe our Iudgement and to settle the same in the truth of this poynt that vnto this iudging of our selues there must be selfe-accusing and indeede where there is true repentance there is in some Vse 1 measure this disposition The vses followe If this accusing of a mans selfe be so necessary vnto the iudgeing of our selues that so we may escape the condemnation of the Lord what shall we say to those that study the Art of mincing and extenuating of sinne poore soules such neuer came where repentance grâ—we And yet the world affords thousands of these who notwithstanding thinke themselues to bee in good cause that can put vppon couetousnesse the cloake of frugality and good husbandry vpoÌ„ drunkennes good-fellowship c so far are many from accusing themselues for sin as that they rather iustifie themselues in their euill wayes Vse 2 But let this serue for matter of instruction vnto vs all that as we desire the pardon of our sinnes to haue some good euidence vnto our owne soules of our repentance to aggrauate our sins to accuse our selues vnto God for our manifold impieties Oh it is an excellent signe of grace in a man to think he can neuer lay enough vnto his owne charge Oh this is the onely way to haue our