A TREATISE OF SELF-JUDGING In order to the Worthy Receiving OF THE Lords Supper Together with a SERMON OF THE Generall DAY OF JUDGEMENT By Anthony Burgesse Pastor of Sutton-Coldfield in Warwickshire LONDON Printed by J.H. for T. Underhill at the Anchor and M. Keinton at the Fountain in Pauls Church-yard 1658. TO THE READER READER THe subject of this short Trea I se which for the comprehensiveness and fruitfulness of it might have swelled into a bigger Volumn is Self-judging The frequent commands for which in Scripture as also the excellency usefulness difficulty and contrariety of it to flesh and blood which loveth to say Soul take thy ease do all proclaim the great moment and importance thereof yea it may be justly affirmed that the neglect of this duty is the cause of miscarriage and apostacy in many professors Certainly Calvin when he had enlarged himself about that curious and exact point wherein the temporary believer and the truly godly differ granting that simili ferè sensu afficiuntur they feel almost the same things with one another yet addeth that in the hypocrite this sense of divine things is not so radicated it is also more confused then what is in the godly but hereby they are deceived in their experiences and one reason is because slothfulness doth so far possess them ne cor suum probè ut par erat examinent lib. 3. Instit cap. 2. par 12. that they do not so throughly examine their heart as is fit they should Some Heathens as Pythagoras Seneca have made Essaies upon this duty The Jesuites also in their Tractates of devotion do much commend it but the pillar and cloud that we have in the â—cripture is only able to guide us in this wilderness They only can manage this work with spiritual proficiency who through an holy habit have their senses exercised to discern between good and evil For seeing there are three different principles may be working in our hearts Nature in its improvement The Devil with his delusions The Spirit of God and that either in a common way such as hypocrites and reprobates may attain unto or in a peculiar discriminating way which the sincere do only partake of what heavenly skill what godly prudence is required to make a distinction herein to difference what is of nature or the devil from the Spirit of God yea to go further and to discern what is of the Spirit of God in a common way and what in a special way Such that can do this must be like thosâ— Benjamites Judg. 20.16 that could sling stones at an hairs breadth and not miss In the protract of this discourse I consider this duty more particularly as it is a necessary preparative to the Ordinance of the Lords Supper for this was the occasion of fastning upon this subject at first My Method in handling of this Point is for the most part positive waving controversies even when the matter did seem to call for it As pag. 126 127. I affirm That such who are spiritually dead cannot put forth gracious actings at the Lords Supper or spiritually eat and drink so that they receive no heavenly nourishment thereby not entring upon the Controversie Whether the Lords Supper be a converting Ordinance or not being satisfied in this That that Ordinance was not instituted either for the exhibition or obsignation of the first and radical or fundamental grace but doth wholly presuppose it Therefore I think Aquinas speaketh Orthodoxally in this Comment In cap. 11. ad Corinth Epist 1ª Lecti 7ª who making this objection to himself That Christ is received in this Sacrament now he is a spiritual Physitian that not the whole but the sick need such an one He answereth That this Sacrament declareth nourishment and therefore none do receive the benefit thereof but such who live the life of grace yet we must add that sinners if humbled and of broken hearts ought to addresse themselves to that Ordinance for the sealing of the pardon of their sins to obviate that error in Popery which denieth remission of sins to be vouchsafed in the right use thereof Again pag. 128 129. I declare That such who have competent knowledge and are unblameable in their lives are by Church-officers to be admitted to this Ordinance though happly not internally sanctified Neither is the Church-officer to attend to that but the command and order of Christ not launching into the Controversie of the extensivenesse of the administration of Ordinances or the qualifications of Church-members aâ—quiescing in that which Ames answereth to Bellarmine Bellar. Enerv. tom 3. cap. 1. de Sacram. qu 3. who objected That if Sacraments were the seals of grace a Minister could not baptize any unless he knew he were elected lest he should apply the seal to a falshood That Ministers are not to administer Sacraments according to their private knowledge or opinion but according to the command of God Let me also advertise thee that because of the consanguinity of the matter there is annexed a Sermon of the day of Judgement self-judging being a speciall means to prevent that dreadfull judgemenâ— of condemnation in that great day The great Prophet of his people teach thee to profit and make these necessary instructions effectual to thy souls good Anthony Burgesse ERRATA PAg. 12. lin 7. r. Cyprian Inde surgat actus nostri ratio unde ordo origo surrexit p. 19. l. 18. r. Ancient did p. 43. l. 5. r. desultorious l. 3. r. true gold l. 14. dele mettall p. 49. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. l. 19. r. renew p. 82. l. 17. dele voluntary In the Sermon of Judgement Pag. 9. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 11. dele vertuous p. 59. l. 20. r. is u. p. 64. l. 17. r. tu rides A TREATISE of Self-judging In order to the Worthy receiving the LORDS SUPPER 1 COR. 11.31 For if we would judge our selves we should not be judged FRom the 17th verse to the end of the Chapter Some general observations from St Pauls Discourse about the Lords Supper we may see Paul like a shining and burning light with that Urim and Thummim upon him as some expound it light by his doctrinall information burning by his severe and sharp reprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a very terrible manner as Chrysostome and all this wholly about the Sacrament of the Lords Supper Now although it would be too much to analize and take notice of all the particulars in this his Discourse about the Lords Supper yet I shall touch upon some general observations and so bring you to the text First therefore take notice of the suddain and speedy degeneracy of this Church of Corinth from Christs first institution about the Sacrament who would thinke that this Church being a garden of Pauls own planting and he yet alive that it should be thus over-grown with weeds As Paul of Doctrinalls to the Church of Galatia so here of
it but a transgression of a positive law Uzzah was stricken dead Nadab and Abihu consumed with fire from heaven and all because they did not keep to such order in Gods worship as he had instituted 1 Chron. 15.13 Yea Moses but for deferring Circumcision which was an Ordinance likewise of meer institution so that it had been no duty to circumcise if God had not commanded it yet he was threatned to be killed for his delay therein The Paschal lamb also Exod. 4.24 to which the Sacrament of the Lords Supper doth answer whosoever did neglect was to be cut off from among his people Numb 9.13 By these instances it doth appear how severe the wrath of God is against all such as do not keep to the Ordinances of God and that in such order as he hath required as we reade David acknowledging 1 Chron. 15.13 I shall not treat in the general about all the positive institutions of Christ but limit my self to this of the Lords Supper and to shew you that seeing God will so justly judge men for their unworthy approaches to it it is good for us to judge our selves for such sins first and this may prevent Gods judging of us only to understand the Doctrine you must know that that speaketh of sins of two sorts moral sins and positive sins to understand which distinction you must know that this division is according to the two kinds of Commands which God imposeth upon his Church there are moral commands which command or forbid that which is either intrinsecally good or evil so that because they are gooâ— God commandeth them they are not commanded and therefore good sucâ— is to love God to fear hiâ— and such are the duties of the second Table for we regard not those Schoolmen who say nothing is intrinsecally good or evil but meerly so from the outward Command of God or his prohibition Again there are positive commands and these have their goodness onely because God commands them in themselves they have no intrinsecal goodness only Gods institution makes them good thus the sanctification of the Lords Day is a duty by positive institution so the observation of the Sacraments it is a duty by Gods meer will and institution so that the not being baptized the not receiving of the Lords Supper had not been any sins if God had not required them only these positive Commands are again distinguished into positive temporary such things as God hath required of hâ—s Church for a time only as to be Circumcised to observe the Judaical Rites and Sacrifices it was great sinne to keep them up when the time of their obligation was expired 2. There is positive perpetual and that is when God hath appointed such Ordinances to be observed till the coming of Christ as the Lords day Baptisme and the Lords Supper we are to shew forth his death till he come 1 Cor 11. This is called by some Divines Moral Positive and the other Moral commands are called Moral Natural Now as there are two kinds of Laws so there are such kinds of sins which are the transgression of those Laws when a man is unjust unclean intemperate then he breaks the natural Law of God when he prophanes the Sabbath when he cometh unprepared to a Sacrament he breaketh the Positive Law and whereas it might be thought these latter sins are not very hainous because they are only mala quia prohibita evils because prohibited Gods prohibition maketh them to be sins The Doctrine telleth us that for such sins God will judge us yea it is worth the while to take notice of that place Levit. 17. ver 3 4 5. where God speaking not of a prophane killing of beasts for common food but religious by way of Sacrifice he enjoyneth this order that whosoever killeth a beast thus for a Sacrifice and bringeth it not unto the door of the Tabernacle blood shall be imputed to that man he hath shed blood A notable place to shew how hainous a sin it is not to keep to Gods order in his worship The very not bringing of it to the door of the Tabernacle maketh it as hainous a sin as to kill a man and indeed in some respects these sins are worse then the other whereof this is the chief because the Lord doth by these Positive precepts demonstrate his soveraignty over us and try our obedience so that if we be negligent or omissive therein we do expresly and formally manifest our disobedience to God and do refuse to own him as our Lord Not to add that in these positive institutions God regardeth our good he hath appointed Sabbaths and Sacraments not for his good but for ours not that he needeth us but because we need him and therefore we must highly sin against our souls What particulars are to be examined inquired after with special respect to the Ordinance of the Lords Supper when God shall in such a mercifull manner tender our good and we refuse it This foundation laid let us inquire into the duty of Self-judging in this particular Ordinance of the Lords Supper and because this judging as you heard doth imply a judgment of discussion and upon sin discovered a judgement of condemnation Let us speak to both and for the judgement of Discussion these things are to be done first the worthy Receiver who may receive comfortably is to judge himself about the state of grace to examine himself whether he be a new creature whether God hath ever put a supernatural and heavenly principle in him or no for if he be a man in the state of nature still If he have no more in him then what he came with into the world he cannot put forth those actual graces of Faith and spiritual hunger after Christ and his benefits which make the Lords Supper to be spiritual meat and nourishment indeed There was once a prophane custom crept into the Church which was removed by a Council That the Lords Supper should noâ— be given to dead men and the elemâ—nts being symbols of nourishment in the use whereof we aâ—e commanded to eat and drink all this supposeth that while men are dead in sins void of spiritual life they cannot spiritually eat and drink nor put forth gracious actings in the Ordinances for there must be a good root befoâ—e the branches be good there must be a good Fountain ere the streams be and so a good foundation of grace and spiritual life within before thou art able to put forth Sacramental act ngs only you must remember that the Church admits such to this Table that have competent knowledge and are free from gross sins because she cannot judge of the hearts of men neither is the Sanctification or Regeneration of a person either in Baptism or the Lords Supper a foundation of the administration of the Sacrament for then the Minister would be in perpetual doubtings to whom to give it to or ra her conclude to give it to none because he
practicalls I wonder you are so soon removed from him that called you Gal. 1.6 You see a false Apostle an heretical teacher could do more on a suddain to pervert souls then the Apostle in many years to establish them That which other painfull Ministers have with much difficulty bin a building many years they can suddenly destroy We may say of many Churches since Christs time how is it that they have fallen off from that primitive purity and godly order which was observed by the Apostles 2. Observe the devil and his instruments busied in the corrupting of this ordinance of the Lords Supper above any else Peter Martyr observeth well that there was not such corruption about Baptism as about this ordinance It s true in after ages the corruptions both doctrinal and practical were very great about both the Sacraments but he began first with the Lords Supper as being that which is the highest Church-grace and favour 3. The corruption about this ordinance was occasioned by an humane institution their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their love-feasts which Jude mentioneth saying some were spots in their feasts of charity Jude 12. whither they were at first instituted in imitation of the Jewes or as some of the Gentiles who used to have their feasts after their sâ—crifices is doubted The intent was to nourish and keep up love amongst one another It s judged by most and Paul seemeth to make it probable that they were before the Lords Supper though Chrysostome and others make them after Maldonate and other Jesuits will by no means understand the Eucharist by the Lords Supper but are peremptory that neither Scripture or the Fathers ever gave it such a name But Causabon doth well chastise this impudency of theirs For why should the Apostle bring in the solemn institution of the Lords Supper at first if their divisions and prophanes did not relate to that though occasioned by their love-feasts whether the Apostle doth absolutely condemne the very use of the love-feasts as being an humane institution added to the Sacrament or the abuse onely is likewise doubted It is enough for us to see how unhappy these prooved in the issue for they fell into divisions factions hereby making as it were so many parties and withall the poore were despised and the rich they grew intemperate and in these distempers they dared to proceed to this ordinance for this it is the Apostle though he had praised them in the beginning of the Chapter for keeping his order yet here he could not do it some holy order they kept but not all 4 Obs That that Sacrament which was appointed by Christ not only as a seale of communion with him but of believers amongst themselves was now abused through the many schismes and divisions that were amongst them and made an occasion of discord and strife and is not this sadly to be laid to our hearts that there are more breaches and rents about this ordinance which yet is for communion then any po nt in religion how many doctrinall controversies how many disciplinary controversies all tending to break love and union by the symboles and seales of union what dispute about the order about the communicants about the benefits the Sacraments being by some made Idols as in Popery which caused a learned man to wish the word Sacrament had bin laid aside people coÌ„ceiving some hidden vertue in the bread and wine by that name and by otheâ—s despised as by those who sâ—y they are above ordinances when yet we are to doe this in remembrance of Christ till his coming if we were sure Christ were to come the next day yet we might receive this ordinance immediatly before The Socinians Remonstranâ—s doe debase them The latter say the whole doctrine of the reformed Church about the Sacraments is nobis valde suspecta is greatly suspectâ—d of falshood by us and the former say it s only a commemoration of Christs death so that there is no grace or benefit anew received evâ—â— say they as in the comâ—â—â—oration of the Angels Passover in the Paâ—chall Lamb there was no new deliverance vouchsafed but the very institution of such Elements bread and wine argue they aâ—e spirituall Alimony to the true receiver onely these sad divisions hinder the blessed fruit thereof Obs 5. That the Apostle in reformation of this abuse goe h to the oâ—iginâ—ll institution he declareth what he had received of Christ viz. immediately for Paul was not aâ— the institution of it and indeed to reforme is properly to bring a thing to its first forme or originall we account what the Church did about the Sacraments when it came out of Popery was reformation though the Papists call it deformation That which is reformatâ—on to one is confusion to another Therefore the onely way to decide this is not custome multitude or as Stapleton Ecclesiasticall tradition for that is as corrupt as any thing else but divine institution as Cyprian Vide surgat altum nostrum recte unde ordo origo surrexit let our actions arise from the same fountaine that institutions themselves d d Elisha powred salt in the spring when the streames were bitter and about the Sacrament it is to be obseâ—ved that whereas many persons are so importunate for antiquity and old customes in other things when we can from Scripture and the Ancients for two or three hundred yeares after Christ shew plainly how carefull they were that no ignorant and prophane person should be admitted to this ordinance then they wâ—ll not hearken or yeild obedience bring Antiquity for any superstition or needlesse custome they are glad of it but when for purity and godly order they cannot digest it Obs 6. That God did very severely punish these Corinthians for their disorder about the Lords Supper For this cause saith Paul ver 30. many are sick weake and dye There was a common mortali ie if not the plague amongst them Paul indeed could by the guidance of Gods Spirit know that was the particular cause and although we have not such certain knowledge yet we may with Peter Martyr reckon publick calamities upon a Land as warre famine plague with other pestilential diseases to this sin as part Certainly we do not consider that this Sacrament-sin is so highly provoking of God when we doe not attribute our miseries to this at least as one cause among the rest and Gods judgments for this are the more to be observed because in the New Testament this is the onely instance we have of a publick generall judgment Indeed Ananias and Saphira were stricken dead for lying against the holy Ghost and Elymas blind but here many some whereof were godly and holy were sick and others cut off with untimely deaths â— seemeth to be an allusion concerning Gods order about the paschal Lamb which whosoever did transgresse was to be cut off 7. The Apostle therefore to prevent all such abuses for the future doth so forcibly informe about
dejected not to look upon a Christ without duties nor yet oppose duties to Christ 2. Another ground why God may even break the bones yea the heart as it were of his own children when offending him is from the many aggravations that are to be found in the sinnes of the godly so that the like cannot be found in the transgressions of the wicked man insomuch that the offences of the godly do in some respects more displease God then all the sins of wicked men As first when the people of God sin it is against more experience of the sweetness and comfort by grace and also of the bitterness of sin which they have felt in their own souls and certainly this must highly aggravate thy sin thou knowest what the songs and joys are of an heart reconciled to the Father through Christ Thou knowest how bitter a thing it is for God to shut thee out of his doors for thy transgressions to give thee childrens bread no longer but to suffer thee to live upon husks Oh what an aggravation is this to every sin thou fallest in to remember these experiences Alas the wicked when they sin they never tasted of a better life they never found any thing sweeter then the creature therefore they think they do not sin to their loss and so they have not experimentally felt the terrours of the Lord it may be upon their souls hence it is no wonder if they eat poison for honey but for thee who hast been taught all these things upon thy soul to meddle with sin that cost thee so dear to deprive thy self of that joy and heaven thou hast had Oh tremble under the approaches of any sin to theâ—â— Christ used this as a motive in his prayer for those who crucified him Father forgive them for they know not what they do but how shall Christ say forgive thee who knowest what thou doest All the experience God hath wrought in thee about holy things doth sadly aggravate thy evil ways 2. As the godly sin against more experience so they also rebell against more light and knowledg which is always highly aggravating a sin What made the Angels sins to be so greatly displeasing to God What made Adams sin so highly offensive amongst other reasons this was one They sinned against a great deal of light and knowledge which God had indued them with Now the godly man hath not onely natural light but revealed light he is supernaturally illuminated and that not only in a common way as many Hypocrites are but in a special and peculiar manner such as no reprobate can attain unto oh then how greatly must God be offended when thou shalt sin against that quick penetrating and tender light which shineth in thy breast and therefore God will judge thee for thy heâ—rt-sins thy soul-sins the pride there the unbelief there because thou hast light to discover all these Any false motions any sinfull intenâ—ions any corrupt minglings of thy self with the things of God these God will judge because thou hast spiritual light within thee which like the Sun-beams make thee discover those atomes those secret little sins that other viâ—â—â— u wouldst never take any notice of remember then what light thou hast put under a bushel as it were and then no wonder if God judge thee for this 3. The godly mans sin is more hainous then the wicked mans because of that love that Free-grace those bowels of mercy shewed to him which never were to ungodly men No wonder then if of all sins God will not bear the abuse of his love and his grace especially that discriminating grace he gave his Son to thee not to another who if converted might have done him more service his Grace did convert thee change thee when thou wast as froward as others wallowing in thy lusts as others and so how can God take thy rebellion against so much Free-grace what patience is it that Hell doth not swallow thee quick up As the Apostle argueth comparatively the excellency of Christ To which of the Angels said he Thou art my Son so to what wicked man to what unconverted man abiding in his sins hath God drawn nigh with that grace and favour as he hath to thee how unreasonable is it to turn grace then into wantonness Argue as Ezra did cap 9.13 Thou hast given us such a deliverance as this and should we again break thy Commandments O Lord thou hast done for me more then for many thousands who sit under the power of their lusts and shall I despise this love of God 4. The godly mans sin is to be aggravated because of the special priviledges which God doth bestow upon him for he maketh him his Son his Friend admits him into his presence and favour Now thou who art at such a Feast always shouldst never be without thy Wedding-garment Seemeth it light to you said David to be Son in Law to a King and thus is it a small matter to be taken into Gods favour to be his adopted children to be in communion with him to stand as it were before him surely this must greatly aggravate thy sin The more favour and honour from God the more abominable is thy sinfulness Michal told David falsly Thou hast made thy self like one of the vile persons but it is true of thee Is it for one accustomed to the Kings presence to be tumbling in mire and dirt Oh shame thy self in thy humiliation for this how uncomely is this to a justified person how unsuitable to the spirit of Adoption observe that passage 1 Kin. 11.9 God was angry with Solomon because his heart was turned from God which had appeared to him twice How many times in a gracious manner hath God appeared to thy soul and wilt thou provoke him 5. The godly mans sins are the more hainous because committed against greater obligations and bonds to the contrary for every duty every ordinance is a greater obligation against sin The more thou hast prayed against passions yet passionate the more thou hast prayed against pride and yet proud and so of every sin the greater is thy sin God will bring thy prayers thy duties to witness against thee haply the wicked man never or very seldom hath prayed against his evil ways but in every confession in every prayer thou hast bewailed and resolved against such evils and therefore in this respect the greater aggravation of sin when committed Again the Sacrament of the Lords Supper that is a strong mighty obligation against sin Now the godly they are admitted to this Ordinance they are not commanded to stand in the Court but they may enter into the Holy of Holies they are children and this bread is to be given to them Now if they walk in proud sinful waies what a witness wil this ordinance be against thee did ye receive Christ to serve the Devil Did ye receive Christ to vaine unbelieving thoughts Oh know that all sins after obliging
Ordinances have a kind of perfidiousness and Covenant-breaking in them and this must needs aggravate 6. The sins of Gods people are to be heightned in this consideration that they are not only transgressions but unkindnesses and therefore they are said not only to anger God but to grieve him as Ephes 4.30 Grieve not the holy Spirit of God God complaineth of Israel who were his people in a peculiar manner though all not upright in heart that forty years long they had grieved him and truly what grieveth the spirit of God must exceedingly grieve us Hence though the sins of the godly cannot be that sin against the Holy Ghost which the Scripture makes unparpardonable yet because the Spirit of God is in the godly a Sanctifier a Sealer a Comforter and worketh choice and glorious effects in them therefore they do in a more special manner grieve the Spirit of God The Spirit of God dwels in the godly as in his Temple and not so in a wicked man now to defile this Temple to prophane this Temple by applying thy self to any evil way how distastfull must it be to the Spirit of God Oh remember wicked mens sins anger God but thine do grieve him also as a stubborn child doth not only offend his parents but make them inwardly grieve also 7 The people of God in their sins have this aggravating particular why God should judge them rather then others because they have greater power to withstand it there is not that necessity upon them in sinning as is in unregenerate men It is true an unregenerate man cannot but sin in all that he doth yet this necessity doth not excuse but aggravate both because it is voluntarily contracted upon himself and because this necessity is voluntary and with delight Eo magis libera quo magis Ancilla as Bernard But now in a godly man there is a spiritual life and power within him to avoid sin he is not in the progresse of holinesse as in the first conversion meerly passive but now actì agimus and moti movemus the grace of God exciting we have life within us to co-operate Now then if God hath infused such a life within us it is thy greater sin if thou dost not act accordingly God hath brought thee out of thy first bondage and if thou dost yet live a slave the greater is thy condemnation It 's made a dispute whether a godly man can avoid any more sins then he doth or do any more good then he doth Some Orthodox men are reported by the Arminians to affirm they cannot but no doubt converting grace takes away that spiritual death in sin and giveth principles of life and all habits of grace infused have a sufficiency in their way to produce their acts yet so as they need actual grace to excite and apply these to operation A man that hath his eye healed hath a power to see yet if there be not light to actuate the medium he cannot see We need grace even after conversion to excite and quicken those principles But this sheweth that a godly mans sin is therefore to be aggravated because he hath a principle within to refuse it 8. Hence it is because of this supernatural life within him that all the sins of a godly man have a kinde of unnaturalnesse in them when a wicked man sinneth he sinneth of his own it is naturall as it is for a serpent to be poysonous for a wolf to be ravening but if a godly man sin it 's wholly contra-natural How cometh this figtree to bear thorns this Vine to bear thistles Hence 1 Joh 3.9 he that is born of God is said not to sinne yea he cannot sinne because the seed abideth in him for sins are against his divine principle it is as if iron should swim as if fire should descend How can I do this and sin against God said Joseph Gen. 39.9 9. Therefore God doth judge his people when offending because their sinnes do dishonour God more what disorders are in an house redound to the Masters reproach from wicked men no other thing is expected every one looketh that swine will wallow in the mire but when sheep do so this is intollerable This aggravation God putteth upon Davids sinne 2 Sam. 12.14 Because by this deed thou hast given great occasion for the enemies of God to blaspheme Now remember that the honour and glory of God is worth ten thousand such as thou art 10. And lastly The sinnes of the godly are a stumbling block and incouragement to the wicked if they see thee proud earthly passionate they think they may do so likewise Besides thou dost hereby discover some wearinesse of God as if to turn from him to sinne were better as if thou didst not finde that contentment and fulnesse in the waies of God as thou didst hope for so that seeing all these things are in the sinnes of the godly no wonder if the Lord do in a special manner call them to account make them taste of the bitter cup he giveth them to drink Use of Exhortation let the People of God then speedily set upon this duty of self-judging It is a fearfull thing to fall into the hands of God provoked if thy heart be dull hard sensless lay all these quickning aggravations of thy sins to thy soul and they must needs humble thee The Sacrament of the Lords Supper as from one consideration it requireth joy and gladness of heart so from another godly sorrow and brokenness of soul to see Christ crucifyed as it were for thy sins before thy eyes and thou hast been many times ready to crucifie him again and again Cry out O Lord my heart is overwhelmed what can I say This sin with these aggravations make me fear and tremble Oh it is not in my own worthinesse in my own fitnesse I presume to draw to this Ordinance for with the Centurion I am not worthy Christ should come within my roof and thus the lesse thou sparest and excusest thy self the more welcome wilt thou be to this Table CHAP. III. Of Gods punishing his people for sins against a Positive Institution such as Sacrament-sins 1 COR. 11.31 For if we would judge our selves we should not be judged of the Lord. THE last Observation is That God doth judge his people not only for moral grosse sinnes but Sacrament-sins sinnes that are against a positive institution The Corinthians were guilty of many other sins some whereof were contrary to the moral Law yea to the very light of nature but the Apostle doth not instance in them as a cause of that publick judgement which was upon them but he pitcheth on their prophane approachings to the Lords Supper which is of a positive Institution The original of all that calamity which is come upon mankinde and that sinne for which God was so provoked that all the posterity of Adam is obnoxious to eternal wrath God punishing no sin in the like manner as he did this What was
cannot certainly judge of grace in another mans heart but the ground of our administration is Christs command with the order and way he hath prescribed Now the Word doth only barr ignorant and prophane the other are admitted to come yet they must know that without a principle of regeneration they cannot spiritually eat and drink at this Feast Therefore rest not in mans approbation that is but a poor reed to lean upon you see the Officers let in that man to the Feast and did not keep him out who came without a wedding-garment but the Master of the Feast when he cometh and vieweth them he finds him out saying Friend how camest thou hither without a wedding garment Mat. 22.12 which made him speechless immediatly he did not plead thy servants admitted me they bid me come so neither wilt thou be able to plead who being not born again or in a state of grace approachest to this Ordinance Lord I was admitted by the Ministers I gave them satisfaction This is not enough but search into the bottom of thy soul inquire what are the great things God hath done to thy inward man remember it is mensa Aquilarum not Graculorum a Table for Eagles not Jayes as Chrysostom said If a gracious heart doubt about this work of grace in himself such an one is to know that his duty is to come for where there is a sense of sin an hungering after Christ a bewailing of our infirmities these are incouragements for thee to come though it may be thou art not assured of thy being in the state of Grace many of Gods children would be denied this bread if none might come but those that had assurance of their being in Christ I have not time to inlarge on this 2. We are to judge our selves about our present fitness and capacity for the Lords Supper Not only whether grace be in us for the main but whether it be actuated and preparing the soul that it is like a room ready swept drest to receive Christ Every godly man is not in an immediate fitness to receive the Lords Supper Some of these Corinthians were truly godly as was proved yet they became guilty of unworthy receiving by their actual indisposition The instrument may want tuning for present melody the kâ—y may be rusty the heart may be so dul unbelieving câ—rnal and unsavoury that there is not a present temper of heart to close with those Ordinances as he ought to do If thy heart be a Fountain but sealed up if a Box of oyntment but not opened there is a gulf beâ—wâ—en Sacramental benefits and thy heart If you ask what doth actual fitness consist in I answer it is in the actual exercise of those graces the principles whereof are in thy soul It is like the wind breathing upon the flowers of a garden which make them send forth a sweet smell it s like a tool whetted like a Spring running like a fire kindled many times thou hast wood laid together the principles of grace within thee but there is not fire that doth kindle it the graces to be actually put forth are a renewed sorrow and tender meltings of thy heart for thy former impieties serious meditation about Christ his Person his Offices his unspeakable love in dying for thee not to give over thinking about this till thou finde it prove like coals of fire in thy bosom Heavenly mindedness likewise lifteth up thy heart and makes thee suitable to heavenly gifts spiritual hungrings and longings of soul after the benefits received holy joy and gladness of heart with great thankfulness unto God Oh when a soul is dressed in all these ornaments the Lillies of the field nor Solomon in all his glory is not like it As therefore the master invited his guests saying Come for all things are ready is it likewise true of thee concerning thy fitness I come Lord for all is ready my soul is put in order the heart is furnished to receive Christ And if the godly soul say oh this is that which troubleth me I am so disordered my heart is untuned this disquiets me that distracts me my heart is in an uproar no fitness is there to entertain Christ To such an humbled soul I say Because these things are a burden to thee thou desirest these mountains might be levelled and these valleys raised therefore thy soul is in some preparedness and fitness though not so much as thou wouldst be the more empty and lowly in thy own eyes the more welcome to Christ Besides as these make thee in some sort fit to come so they put thee in a necessity of coming Eat of this honey that thy eyes may be inlightned draw nigh to this Ordinance that thou mayest have more of Christ and his graces the more thou keepst from this pool as it were the less healing thou canst expect Among many things that may be said to convince and incourage such a tempted person I would chiefly propound this Thou art afraid to come to the Sacrament Art thou also afraid to come to Christ Darest thou not lay hold on a promise what all the while thou kâ—epest from a Sacrament wouldst thou also keep from Christ and the Promise Surely thou wilt return a negative to this but consider those that may come to Christ may come to Sacraments those that may by Faith lay hold on him may also draw nigh to this Feast As Christ saith Come unto me all ye that are heavy laden and I will ease you Thus doth the Sacrament as it were speak Come unto me ye burdened sinners and Christ in the use of his means will give rest to you thou art greatly deceived if thou thinkest thou mayest lay hold on a promise and not come to the Sacrament at that time for a Promise and a Sacrament are the same things the Sacrament is nothing but a visible promise appointed by God to assure thee of his love and to be an help against thy infirmities It is true in some cases of relapses and repentings of them there the party though believing in Christ is yet to abstain that he may give satisfaction to the Church because it is not only a Sacrament of Communion with Christ but also with one another here he may believe and lay hold on the Promise when yet in respect of Christs order he is to forbear the Sacrament but this publike satisfaction is not to be delayed he is to take his first opportunity and then the Church is bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.8 to confirm her love to him Therefore Calvin doth well reprove some ancient Canons about Church Discipline of too much severity when persons offending were to be kept some two some three years from the Lords Supper though they did publikly humble themselves In the next place from a Judgement of discussion we are to go to a Judgement of condemnation for upon winnowing of thy self thou canst not but finde much chaff by searching