Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	father_n	son_n	substance_n	12,161	5	9.0981	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64642	Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop.	Ussher, James, 1581-1656.; Gower, Stanley.; Crabb, Joseph, b. 1618 or 19.	1660 (1660)	Wing U173; ESTC R217597	234,164	424

is Heb. 10.5 Sacrifice and offering thou wouldst not but a body thou hast prepared me then said I Io I come in the volumn of thy book it is written of me to do thy Will O God As if he should have said Lord I am not able to accomplish thy Will or to be subject to thee in thy nature therefore thou hast made me a man that in the form of a servant I might shew obedience which I could not while I was in nature equal unto thee Now consider how great this person is that hath suffered all for thee Rev. 1.5 Jesus Christ who is the faithfull witness the first begotten of the Dead and the Prince of the Kings of the earth to have a great Prince bound like a thief araigned and executed the consideration of this state of the person would move a stony heart Rev. 17.14 He is the Lord of Lords and King of Kings Amongst men the Father is more honourable then the Son and the Son is but a servant untill he be emancipated but it is not so in the Divinity but the Father and the Son are both alike honourable Among men the Son hath the same specifical nature with the Father but not the same individual but it is not so in the Divinity the Father and the Son there have the self same individual nature I and my Father are one therefore there must be an equality The Pharisees themselves could draw this conclusion that if he were the Son of God he was equal with God John 5.18 Therefore the Jews sought the more to kill him because he said God was his Father making himself equal with God A man would think how could that follow He was but Gods Son but Gods Son must be equal to the Father In making himself Gods Son he made himself equal with God and therefore know upon this and by this stands the point of our Redemption If a pure and holy Angel had suffered never so much it would not have availed for our Redemption It is a price no man nor Angel must meddle with all It will require a greater Price It was God himself that suffered in his assumed nature He and no other person for we must understand though Christ took on him the nature of a man yet not the person of a man here stands the point the second person in the Trinity is the Suppositum of all this humiliation and therefore observe when the point of suffering comes there 's a remarkable speech Zach. 13.7 Saith the Son to the Father it was against his heart to smite him the expression is a lively one it went to his heart to smite one that was his equal that did him no wrong Awake O sword against my Shepherd and against the man who is my fellow You know of whom it is spoken by M●thew Mat. 26.31 I will smite the Shepherd and the sheep of the flock shall be scattered The Lord is ready to break him Isa. 53. The sword was as it were unwilling to smite The man that is my fellow A blow lighting on Gods fellow equal with God of what value is it Consider the difference betwixt a man and a man The State of a Prince makes great odds between that is done to him and that is done to another man When David would adventure himself into the battel Thou shalt say they go no more with us least they quench the light of Israel 2 Sam. 21.17 and more fully 2 Sam. 18.3 Thou art worth ten thousand of us they would not hazzard the person of the King in the battel Why because thou art worth ten thousand of us The dignity of a Prince is so great that ten thousand will not countervail the loss of him If this be the esteem and worth of David what is the worth of Davids Prince If thus with a King what with the King of Kings and Lord of Lords This is a great ground of the sufficiency of Christs suffering Heb. 9.13 If the blood of Buls and Goates sanctifie to the purifying of the flesh how much more verse 14. shall the blood of Christ who through his eternal Spirit offered himself to purge your Consciences from dead works to serve the living God It is not the offering of the body only but he did it through his eternal Spirit When the Martyrs and Saints offered themselves a sacrifice they offered it through the flames of their love and therefore embraced the stake and love is described as strong as death but Christ did not offer his sacrifice with the flames of his love though love was in him the greatest that ever was but with the everlasting flames of his God-head and Deity with that fire from heaven which is a consuming fire He did the deed that will purge our Consciences from dead works Act. 20.28 Take heed unto your selves and to the flock over which the holy Ghost hath made you oversee●s to feed the Church of G●d which he hath purchased with his precious blood God hath purchased the Church with his own blood Who 's blood Gods blood The blood of God must be shed He who thought it no robbery to be equal with God must shed his own blood As Zippora saith to Moses A bloody husband hast thou been to me Exod. 4.25 So may Christ say to his Church a bloody Spouse hast thou been to me that my blood must be shed for thee 1 Cor. 2.8 Had they known they would not have crucified the Lord of Glory that is they would not have crucified God He that was crucified was the glorious Lord God Acts 3.15 You denyed the holy one and killed the Prince of life Here 's the matter unless the Prince of life had been killed thou couldst not have life This the Apostle sets down as the ground of all before he comes to the particularities of his humiliation and sets down who it was who was thus humbled He whom the Heaven of Heavens could not contain he must descend unto the lower-most parts of the earth that 's a descent indeed His Humiliation appears in this that he who was thus high became a man and being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross. In this humiliation consider I say these two Points 1. The person who was humbled 2. The point of his humiliation Some things hath regard to the whole course of his life others to the conclusion or period of his life All his life from his incarnation to his passion was a continual thred of humiliation from his Cradle to his Cross from his womb to his Tomb so here is set down the humbled life of our blessed Saviour For I would not have you think his humiliation consisted only in coming to the Cross when they so mercilesly handled him it cost him more then so as sinners have the curse of God on them in their life as well as in their death so Christ must have a

is so bad with them Therefore take this home to your selves think no better of your selves then you are for thus you are naturally Therefore consider if thou wert now going out of the world what state thou art in a child of wrath a child of Belial or the like Set about the work speedily goe to God pray and cry earnestly give thy self no rest till thou know this to be thy condition Let not thy corrupt nature deceive thee to make thee think better of thy self then God saith thou art Now that we may the better know to whom these things belong know it is thou and I we all have been or are in this estate till we have supernatural grace and therefore we are declared to be children of wrath and children of disobedience till regenerated Why It 's because it 's thy nature it belongs to all Now we know the common nature alwayes appertaines to the same kind There 's nothing natural but is common with the kind If then by nature we are children then certainly it belongs to every Mothers son of us for we are all sons of Adam In Adam we all die Rom. 5. That 's the fountain whence all misery flowes to us As thou receivedst thy nature so the corruption of thy nature from him for he begat a son in his own likenesse This therefore is the condition of every one The Apostle in 1 Cor. 15. speaks of two men the first was from the earth earthy the second was the Lord from heaven What were there not many millions and generations more True but there were not more men like these men of men two head men two fathers of all other men There were but two by whom all must stand or fall but two such men By the fall of the first man we all fell and if we rise not by the second man we are yet in our sins If he rise not we cannot be risen We must rise or fall by him He is the Mediator of the second Covenant If he rise and we are in him we shall rise with him but if not we are dead still So it is in the first Adam we all depend on him he is the root of all mankind It 's said in Esay 53. Our Saviour should rejoyce to see his seed His seed that is to say he is the common father of all mankind I mean of all those that shall proceed from him by spiritual generation He shall present them to his father as when one is presented to the University Behold here am I and the children that thou hast given me So in Adam he being the head of the covenant of nature that is the Law if he had stood none of us had fallen if he fall none of us all can stand He is the peg on which all the keyes hang if that stand they hang fast but if that fall they fall with it As we see in matter of bondage if the father forfeit his liberty and become a bondman all his children are bondmen to a hundred generations here is our case We were all once free but our father hath forfeited his liberty and if he become a slave he cannot beget a free-man When our Saviour tells the Jewes of being free-men We were never bond-men say they though it be false for even Cicero himself could tell a Jew that he was a slave genus hominum ad servitium natum although they had a good opinion of themselves But our Saviour saith you are bond-m●n unto sin and Satan For till the Son make you free you are all bond-men but when he makes you free then are you free indeed So that we see our condition here set down 1. We are dead in trespasses and sins that is there is an indisposition in us to all good works A dead man cannot walk or speak or do any act of a living man so these cannot do the actions of men that are quickned and enlivened they cannot pray with the spirit they cannot love God c. they cannot doe those things that shall be done hereafter in heaven There 's not one good duty which this natural man can do If it should be said unto him Think but one good thought and for it thou shalt go to heaven he could not think it Till God raise him from the sink of sin as he did Lazarus from the grave he cannot doe any thing that is well-pleasing unto God He may do the works of a moral man but to do the works of a man quickned and enlightned it 's beyond his power For if he could do so he must then have some reward from God for however we deny the merit of good works yet we deny not the reward of good works to a man that is in Christ. There 's no proportionable merit in a cup of cold water and the Kingdom of heaven yet he that gives a cup of cold water to a Disciple in the name of a Disciple shall not lose his reward Here then is the point The best thing that a natural man doth cannot so relish with God as that he should take delight in it or reward it whereas the least good thing that comes from another root from a quickned spirit is acceptable and well-pleasing to him Consider for this end that which is set down Prov. 15.8 Take the best works of a natural man his prayers or sacrifice and see there what is said The sacrifice of the wicked is an abomination to the Lord. It is said again Prov. 21.27 where there are additions The prayers of the wicked are an abomination to the ●ord how much more when he brings it with a wicked mind Suppose there should come upon this man a fit of devotion where he hath or should have some good motions is it then accepted no it is so far from being accepted that it is an Abomination to God how much more then if he brings it with a wicked mind That is if he bring it not with a wicked mind it is an abomination how much more with it See the case set down in Haggai 2.12 13 14. If one bear holy flesh c. shall he be unclean And the Priest answered no. Then said Haggai if an unclean person touch any of these shall it be unclean And he said it shall be unclean Then answered Haggai so is this people so is this nation before me saith the Lord and so is every work of their hands it is unclean A man may not say prayer is a sin because it is so in them no it 's a good duty but spoil'd in the carriage He marrs it in the carriage and therefore in stead of doing a good work he spoils it and so in stead of a reward must look for punishment 1 Tim. 1 5. The end of the Commandement is love out of a pure heart a good conscience and faith unfeigned Let the things thou doest be according to the Commandement look what thou doest be according to the middle end and

something of the eternity of the torments of the damned but I am not able nor any one else sufficiently to express it It shall continue ten thousand thousand yeares and after that an hundred thousand times ten thousand and yet be no nearer end then at the first beginning Thou must think of it seriously thy self and pray to God to reveal it to thy soul for none else sufficiently can 2. But besides as it is everlasting so is it unabateable If a man were cast into a fire the fire coming about him would in short time blunt his senses and take away his feeling and besides the materials of the fire would soon spend and waste But it is not so here here is not the least abatement of the horror nor the least inch of torment taken away throughout all eternity It was a poor request of Dives one would think that Lazarus would dip the tip of his finger in water and cool his tongue A cold comfort but one drop of water for the present which would soon be dried and yet that is denied him he must have no abatement of his torment Nor is there any abatement of thy feeling but thou art kept in full strength and as long as God is God shall Tophet burn and thou feel it Obj. But may some say this is preaching indeed this would affright a man and make him out of his wits this is the way to make him goe hang him self sooner then be converted Sol. True should God let loose the cord of our conscience it were the way such would be the terrours of it to make a man find another cord did not God restrain him I desire not by this to hurt you but to save you I am a messenger not sent from Abraham as Dives entreated but from the God of Abraham to forewarn you that you come not to that place of torment But now Beloved there is a way to escape this misery and that is by Jesus Christ Mat. 1.21 He was for this end called Jesus because he saves his people from their sins and consequently from wrath which how it is done I shall shew in a word and that is 1. By Christ Jesus offered for us And 2. By Christ Jesus offered to us By Christ offered for us he must die for us and if there be any death more cursed then other that death must he die if any more painful that must he suffer Thus he undertakes thy cause and suffers what for sin was due to thee And then being offered for us he is offered to us as we may see in the Sacrament where there are two acts of the Minister the one the breaking the bread the other the offering it to the people Thou hast as good warrant to take Christ offer'd as thou hast to take the bread and wine which thou art commanded to receive Thus I thought good to adde something to sweeten the rest that I might shew that there is a way to be freed from the bitter pains of eternal death PHIL. 2.5 6 7 8. Let this mind be in you which also was in Jesus Christ who being in the form of God thought it no robbery to be equal with God but made himself of no reputation and took upon him the form of a servant and was made in the likeness of men and being found in fashion of a man he humbled himself unto the death even the death of the Cross. YOU have heretofore heard that point of Christian Doctrine which concerns the knowledge of our misery and wretched estate by nature The substance of all is That we are the Children of wrath and disobedience as well as others You see then in what state every man stands before he hath made his peace with God as long as he stands on terms of Rebellion You see what the Holy Ghost saith They are the sons of disobedience and Children of wrath as well as others This I tell you as hath often been declared not to discourage a sinner or to drive him to desperation but because it 's fit he should know his estate in which he is If they will try conclusions with God if they oppose him the Lord cometh with a Bar of Iron and will break them in pieces like a Potters vessel Those mine enemies that will not have me to raign over them bring them and slay them before me It is fit every man should know this This part is only for this end that it may awaken us otherwise to what purpose do we preach unto you Till the Law awaken us we sleep securely in our sins till the dreadfull Trumpet of mount Sinai comes with thundring and lightning as Eph. 4. Awake thou that sleepest c. Unless this awaken us in what case are we Men as sleepers that are a dreaming as the Apostle speakes Jude 8. A sleeping sinner will be a dreaming sinner he never sees things as they are in their proper shape but he thinks with the Church of Laodicea That he is rich and wants nothing when as he is poor miserable blind and naked He thinks he shall be admitted into heaven as soon as the proudest but this is a dream Isa. 29.8 As the hungry man dreameth and behold he eateth but when he awakes behold he is empty or as a thirsty man that dreams he drinketh but awake and behold he is faint Thus it is with us we think we are entring upon the suburbs of heaven and yet we are but in a dream and in a sleep Now being thus awaken consider with thy self what thou hast to do when the dreadfull trumpet of the Law hath aw●kened thee consider thy state if thou sleepest this night Hell-fire will be thy portion It were better for thee therefore to awake before the flames of hell-fire awake thee Consider likewise that thou must not be led by thy self thou must renounce thine own will Our Estates may be pleasing unto us to enjoy in a dream our hearts lusts here on earth but consider unless thou cross thy Will here it shall be crossed hereafter yea it shall be the main cross a man shall have in hell besides the eternal weight of Gods wrath that he can will or desire nothing but he shall be crossed in it not the least thing he desires but he shall have the contrary world without end Learn then what a wofull thing it is to be our own lords to follow our own lusts and pleasures see what we shall gain by it never shalt thou enjoy the least portion of thy will in the world to come if thou wouldst have but a drop of cold water thou shalt be crossed in it Nothing thou desirest but thou shalt have the opposite to it Thus having truly and plainly shewed our Sinfulness Wretchedness and Cursedness by nature I come unto the second part which I proposed to wit Our Remedy or our Redemption by Christ. And God forbid that he should create man the best of his Creature for destruction What

miserable life as well as an accursed death Though the heat came at the end of the Tragedy yet his whole life was a continual suffering Consider the degrees of it 1. He made himself of no Reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himself It was the second person in the Trinity that thus humbled and emptied himself not in his divine nature but his assumed of all his transcendent endowments Consider the particulars of it he took on him the form of a servant Was not this a great humiliation That the second person in the Trinity should stoop so low as to take on him the nature of one who is not worth the looking on that he should take dust and ashes upon him Psalm 113.5 6. Gods greatness is thus expressed Who is like unto the Lord our God who dwelleth on high who humbleth himself to behold the things in heaven and in the earth What Humiliation is that compare these two humiliations together It is but an humiliation to cast but his eye upon the heavens to look upon the most glorious of all his works to look upon the Angels but what is man that thou so regardest him that thou shouldst not only look upon him but take him up make him an inmate under thine own roof this is a greater abasement but here 's a further degree Christ during the time of his pilgrimage was content to deprive himself of his Glory that he now enjoyes by reason of his Hypostatical Union with the God-head he deserves all honor and glory When he brought his first begotten into the world he saith And let all the Angels worship him Heb. 1.6 Every knee bows to him that is thus highly exalted We see Christ crowned with glory and honor all Dominion and Power being made subject unto him yet he for thirty three years and an half was content to be exiled from his Fathers court John 17.5 Glorifie thou me with the glory I had with thee before the world was which is expounded in the Proverbs where the Wisdome of God was shewn before the world was framed Prov. 8.30 Then I was by him as one brought up with him and I was dayly his delight rejoycing always before him this was the work before the foundation of the world which God was doing the Father was glorifying the Son and the Son was glorifying the Father The Father took infinite delight in the Son and the Son took infinite delight in the Father and the Holy Ghost in them both To be deprived of such a sight and such a glory as this and for thy sake to be banisht from that high Court where not to enjoy that fulness of joy was an emptying of himself yet all this he did for thee 2. He minded not his own things if he had he might have presently sat at Gods right hand where is fulness of joy for evermore but his bowels yearned on us and took upon him the form of a servant and was found in shape of a man that is as an ordinary man We know what the nature of servitude is Every man naturally desires liberty but Christ that he might make thee free was content to be bound as an Apprentice and endure a servile estate Christ both in respect of God and man took on him the form of a servant 1. For him to be Gods servant was an Humiliation though for us it be the greatest honour to be Gods servants Saint Paul makes it his prime Epithite Paul a servant of Jesus Christ. And David calls himself the servant of the Lord O Lord I am thy servant truly I am thy servant But it was an Humiliation for Christ to become Gods servant For him who thought it no robbery to be equal with God to become Gods servant and to take a nature on him that he might say My Father is greater then I behold my Father and I were one but now taking on me a humane nature I am made inferior to my Father I am become his servant Behold my servant in whom I am well pleased Isa. 53. By his knowledge shall my righteous servant justifie many there is much difference in servants A free servant a bond servant A very bond-man doth Christ make himself being man and accounts it as great honour as may be not only to be his Fathers servant but his bond-man Can I shew that there is any such humiliation as this Look on Heb. 10.5 Sacrifice and burnt offerings thou wouldst not but a body hast thou prepared me these words have relation to that of the Psalmist Psalm 40.6 Sacrifice and burnt offerings thou didst not desire but mine ears hast thou opened it is in the margent mine-ears hast thou digged or hast thou bored The boring of the ear was an expression of everlasting servitude Another servant that had not yet his ear bor'd might be free at the year of Redemption at the seventh year but if not his ear was bored that he might be a servant for ever according to that Exod. 21.4 He that loved his service so well as to have his ear bored is a servant for evermore Mine ear Lord hast thou bored I will be thy servant for ever Christ took on him the form of such a servant nay Christ was more then an ordinary slave he was one b●und to an everlasting slavery for he was the Son of an hand-maid Now the Children of an hand-maid w●re not to go forth at the year of Jubilee Exod. 21. The wife and her Children shall be her Masters and he shall go out by himself meaning thus he that was the son of an hand-maid must be bound Partus sequiter ventrem Now that Christ was the son of an hand-maid we have Maries own confession Behold th● hand-maid of the Lord and he hath looked upon the low estate of his hand-maid Luke 1. Hence David saith Psal. 116.16 O Lord I am thy servant and the son of thine hand-maid I am not only thy servant but thy bond-servant I am he who was born in thy house and out of thy house I will never go Thus is Christ a servant in respect of God But it is not only thus he is not only a servant in regard of God but he took on him the form of a servant in respect of men too Look what relations are between men that have superiority and Subjects Christ who was born a free child yet made himself a servant unto man he had a reputed father but a true and a natural mother from the twelft year of his age till the thirtieth he went with them and was subject unto them Luke 2.51 No Apprentice was more subject to his Master in his Trade then he was to his reputed father he kept him close unto his Trade Look on him out of the family in the Common-wealth He paid Tribute He might stand upon his priviledge Of whom do the Kings of the earth exact Tribute c. they answer Of strangers Then are the Children free If the

It helps our understanding by being a sign and is a confirmation as a seal by vertue whereof Christ is passed and made over to us so that we have as true an interest and right to him as to our meat and drink yea hereby he becomes as effectually ours for every purpose in our spiritual life as our meat and drink doth for our corporal To which end these Elements are changed spiritually in their natures not in substance but in use so that which was but now a common bread becomes as far different as heaven is from earth being altered in its use For instance the wax whereby the King passes over an inheritance to us and by which conveyances of our estates are made that wax is but as another piece of wax differing nothing from that which is in the shop till the King hath stampt it with his Seal but being once sealed one would not give it for all the wax in the Kingdome for now it serves to another use so is it here in these elements but still know the difference is not in the matter or substance but in the use And this is the reason why this blessed bread and wine is termed a communion namely because it is an instrument whereby Christ instates me into himself and whereby I have fellowship and communion with him In the words then we have these particulars viz. 1. A sinne If any man shall presume to eat that bread or drink that cup unworthily It s a dangerous thing a great sin to eat and drink at the Lords Table in an unworthy manner 2. A punishment He eats and drinks damnation or judgement unto himself So that now what was ordained to life and appointed to be a seal and confirmation of Gods love and favour is now changed and become a seal and confirmation of Gods anger and indignation The unworthy receiving of it makes it prove cleane contrary to what it was intended 3. A reason because he discernes not the Lords body but takes them as ordinary things deeming the elements not different from the bread and wine which we have at our Tables not knowing that they are the dishes wherein Christ is served in unto us that by these the greatest gift is given us and nourishment conveyed for the maintenance of our spiritual life This life was given us in baptisme but in and by these signes is conveyed spiritual nourishment for the continuance and maintenance of it for the strengthning of our faith and making us daily stronger and stronger to fight the Lords battles Now when we discern not this nor by the eye of faith see Christ Jesus crucified for us and by these elements conveyed unto us but take them hand over head without any consideration we receive them unworthily and a fearful indignity is offered unto Christ which he will certainly revenge I 'le then 1. Shew in general what it is to eat unworthily 2. What it is to eat judgement and then 3. I 'le come to the particulars how this sin may be avoided and what the particulars are wherein the sin consists 1. Concerning the first What it is to eat unworthily Obj. And here may some say is there any of us who can avouch that he eats and drinks at the Lords Table worthily is any so presumptuous to say that he is worthy to eat Christs flesh and drink his blood As for bodily food and entertainment the Centurion could say I am not worthy that thou shoulds come under my roof How then comes this to passe that he which eats and drinks the Lords body unworthily eats and drinks damnation to himself Sol. But here understand what is set down worthiness is not always taken for a matter of merit or proportion of worth between the person giving and receiving but in Scripture it 's often taken for that which is meet fitting and beseeming And in this sense the Apostle uses it 1 Cor. 16.4 If it be meet that I go also they shall go with me If it be meet the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or worthy which is here rightly translated meet so in that Sermon of Saint John Baptist Mat. 3.8 bring forth fruits meet for repentance that is fruits beseeming amendment of life And in this sense are we said to walk worthy of God who hath called us to his Kingdom and glory VVorthy of God that is worthy of that calling God hath imparted to us 1 Thes. 2.12 And therefore to use the similitude as I have elsewhere If the King should vouchsafe to come into a Subjects house and finde all things fit and beseeming so great a Majesty that Subject may be said to give the King worthy entertainment not that a Subject is worthy to entertaine his Prince but the meaning is he provided all things which were meet and fit for the entertainment of him So is it here if we prepare our selves with such spiritual ornaments to entertain the King of glory as are requisite for those who approach his Table though our performances come far short of the worth of his presence yet we may be said to eat his body and drink his blood worthily When the King in the Gospel had prepared his feast two sorts of guests there were who were unworthy 1. Those that made light of the invitation who had their excuses when they should come to the feast One must go to his farme another to try his Oxen Luke 14.18 2. Others there were who came and yet were unworthy guests for coming unpreparedly for in the midst of the feast the King comes in to view his guests and beholds a man that did not refuse to come but yet came without his wedding garment and so came unworthily for not coming preparedly Yea see then there may be an unworthinesse in those that do come since they come unfitted and unbeseeming such a banquet They are unworthy receivers of the Lords body and he accounts it an irreverent usage of him In like manner may some say touching the Ministry of the Word May not I read a good Sermon at home with as much profit what needs all this stirre Why here 's the advantage and priviledge you get in the publick Ministry of the Word God himself comes down as a King amongst us he views his guests and considers who comes with his wedding garment who comes preparedly Christ comes and looks on us and where two or three are gathered together in his name there he hath promised to be in the midst of them He walks in the midst of the golden Candlesticks the Ministers of his Word he takes a special view of those that come and frequent his Ordinances and to reward them You see then what it is to eat worthily it s to do it with that reverence that is requisite where the King of heaven is the Master of the Feast Now this being the sin unmannerliness and unprepared approaching his Table we come to the second thing viz. 2. The punishment