The Worthy Receiving the Lords Supper, Text (1 of 2)

The Worthy Receiving the Lords Supper · Text (1 of 2)

p. 1AN INTRODVCTION To the worthy receiving of the Sacrament of the Lords SVPPER.

MOst true is that of Salomon, Pro. 19.2. Without knowledge the mind is not good: &, He that hasteth with his feet sinneth. True, where the mind wants knowledge, the foot will be hasty, Ignorance & Rashnes are inseparable companions: but this is true also, that Knowledge alone cannot make a man good. Where the minde hath knowledge, the foote may be lazie; and where knowledge abounds, negligence may abound too. Now of the two Monoris criminis reatus est, legem nescire, quàm spernere, as Salvian speakes; and an unadvised practise comming from ignorance, is farre more tolerable,De Gub. l. 4. than wilfull disobedience convicted and condemned by knowledge. There is then a necessity for practice …o follow after knowledge, and there is also an excellency wherein practice goes before knowledge, as the end alwaies deserves more love and praise than the meanes. The younger brother in order of Nature, hath here the preheminency to be p. 2blessed above the elder: which I spake not to make divisiō among brethren, and set at oddes these two parts of Religion by a quarrelsome comparison; but that I may have leave at this time to do as Iacob sometime did, when Manasseh and Ephraim were presented unto him by Ioseph: namely to crosse my hands of purpose; and, contrary to my usuall course, lay my right hand on the head of the yonger my left hand on the head of the elder brother: I mean, that whereas in the handling the nature of the holy Sacrament of the Lords Supper, a twofold consideration offers it selfe: the one concerning knowledg, in the explication of the nature of the mysteries contained therein; the other concerning our religious practice in the celebration thereof. You will not be displeased if I first begin with practice insisting vponupon such holy dueties as concerne us in going about this businesse; laying aside, for a while, such contemplations about the nature of this Sacrament, as serves only to informe our knowledge. I have made choice of this course, as that which is 1. mere necessary for this Auditory, 2. most necessary for this subiect, the Sacrament, wherof we are to speake. I may in charity hope, that there is none among us so rudely and ignorantly bred up under such governors, as Countrey or Vniversity hath afforded, but that he is furnished with such a competency of knowledg, as to give a reasonable account of his faith, touching the doctrine of the Sacraments: Yet if there be any whose ignorance in this behalfe may make them blush, to such I wish an increase of godly carefulnesse in their governours that they will provide for the advancement of Religion, as well as Learning, in those that are under them; and also a more conscionable industry in themselves, to hearken unto instruction, and to make use of all such means as they shall be directed unto, for the attainment of knowledg in this and other points of true Religion. For the Sacrament it selfe, wee shall not erre in following that rule, which holds true in all Divinity, that, Wee shall the better know the nature of secret mysteries,Io…. 7.17. by first making conscience p. 3to practice our knowne duety. And therefore this Sacrament being instituted in the Church for the continuall exercise of many heauenly graces of the Saints, much rather, than for the employment of their wits in long disputes & curious speculations about the nature of this holy ordinance; it will bee, I hope, not unfit, first to acquaint you, how this Sacrament serues for the increase of grace in the hearts of the godly, and hereafter, as God shal give ability and opportunity, to unfold the truth in such controverted doubts, as have beene raised touching this Sacrament, rather by the darknesse & superstition of mens braines, than from any true difficulty that can be found in the institution it selfe. I come therfore in the first place, to put you in minde of that which concernes our Christian practice about this Sacrament, where our duety is twofold:

1. A frequent celebration of this Sacrament.

2. A right remembrance of Christs death, set forth unto us therein.

Both these dueties are comprised and commended to us in those words of the institution, in 1. Cor. 11.

Againe, Verse 24. This doe ye in remembrance of mee. And, Verse 25. This doe as oft as yee drinke it in remembrance of mee.

Verse 26. For as often as ye shall eate this bread and drinke this c…p, ye doe shew the Lords death till he come.

These words doe plainely containe those two forementioned dueties, concerning the time when this Sacrament is to be celebrated, and that is, often; and touching the maner or end of its celebration, which is, a perpetuall remembrance of the death of Christ.

For the first, that its a necessary duty which lies upon every one, often to frequent this Sacrament; it were only to be wished, that our practice were as conformable, as our consciences are generally convicted of the truth of it. Yet if any man list to doubt, these reasons may perswade him that will not be obstinate.

1. The Commandement of Christ, (This doe as often as p. 4yee drinke it.) foreign here implies a foreign as often as yee doe it, therefore doe it often; not once in our age, as Baptisme, neuer to be repeated; nor once a yeere and no more as the Passeover: but many times in our age, many times in a yeere, according as the Saints in the Primitive Church understood the meaning of these words, and not as some in these times, when Sophistry hath wrangled out Diuinity, would seeme to cavill; that because the words runne (Doe it as oft as yee eate this bread, and drinke this cup) therefore it is at their discretion to doe it as seldome as they please.

2. Their owne necessity may perswade them, if they can be sensible of their spirituall weaknesse and wants. Let them looke inward, and see how great need they have of many and often confirmations of their Faith, renovations of their Repentance, of stirring up the graces of God in the soule, to adde an edge and eagernesse unto all spirituall affections after holinesse, to get unto themselves the most powerfull provocations unto obedience. Every one that hath grace knowes how frequently the power thereof is impaired by temptations, weakned by worldly distractions even of our lawfull imployments, and over-mastered, by the force of sinnefull lusts: so that they must needs discover a great deale of ignorance in their spirituall estate, that feele not in their soules a pronenesse to affamishment, as well as in their bodies; at least they bewray intolerable carelesnesse▪ that finding the emptinesse and leanenesse of their soules, yet neglect to repaire often unto his holy Table whereon is set forth the Bread of life, whereof when they have eaten, their **1 Sam. 30.121 Sam 30:12spirit may come againe, their hearts may be strengthned, their soules may bee replenished as with marrow and fatnesse.

Wherefore give mee leave to perswade you to the practice of so needfull a duety, and withall to tell you of that fault, whereof this age is extreamly guilty. A very shame it is to compare the slacknesse of our dayes with the forwardnesse of those primitive times of the Church, in the often celebration of this holy Sacrament. Then it was administred p. 5almost eueryevery Lords day; now we are fallen from fifty times a yeere, to once, twice, thrice, or for the greatest part to foure times in the yeere. It is true, that as in other, so in this divine institution, Satan hath done much by his malitious policy, to corrupt mens hearts in the observation of it: When the Sacrament was administred often, hee brought it into contempt by the commonnesse of it; now that it is administred seldome, thorough ignorance, it is abused and neglected as unnecessary. I may not prescribe how often the celebration therof is fit to be used: our Church hath partly left it to the discretion of her Ministers, partly injoyned the solemnization therof at the least **See the book of Canons.three times a yeere. Shee hath seene the untowardlinesse of her children, who must be compelled by Law to come in unto this feast, or else the Lords Table is likely to stand unfurnished of guests.

A strange matter that men should neede a Law to bring them to the Sacrament. One would thinke that mens consciences should herein be a Law unto themselves, and that there were no necessity to have a Statute for hungry men to eate, or for sicke folke to take physicke. But here is the intolerable infidelity and irreligion of our times; did not feare of Law and shame of the world prevaile more with many, than any benefit which they perceiue is to be gottē by frequenting the Sacrament, they that now come but seldome, would come never: they have no appetite to this spirituall bread, their taste cannot rellish this Angels food, and thence the Table of the Lord is contemptible in their eyes, and their very soule loatheth this bread of heaven.

I confesse indeed, that persecution is a sharpe spurre to put men on upon the diligent practice of all religious duties: and so it was in the Primitive Church, that the bitternesse of afflictions gave a sweeter relish to religion. Neverthelesse they must needes be ill nurtured, that will doe nothing without beating; and very strange it is that men should constantly wait upon the service of God, when paine and disgrace terrifie them from it, and then fal off to p. 6neglect it, when honour, peace and liberty invite them to it. And what, my brethren, had the bloud of Christ a fresher taste in these first ages after it was newly shed? had his sacrificed body a more fragrant smell inviting the Saints like birds of prey, to flye from far with maruellous swiftnesse, unto this dead but yet all-quickning carkasse? Hath it now, through tract of time, lost that swetnesse wherwith hertofore it cheared both God and Man? No; tis we have lost our senses, our faith, our zeale, our love. Christs bloud, like the Manna in the Ark, putrifies not but endureth for ever, to feed us also in these last ages of the world unto everlasting life. That fountain which was opened in his side, runs yet afresh, & hath an everlasting vertue to cleanse us from the leprosie of sinne, and to coole the heate of a weary soule, inflamed with sin and the fire of Gods wrath: only if we can be sensible of our thirst, and that our hearts can pant after these waterbrooks, running amaine unto them for refreshing, when wee are furiously chased by our iniquities following us at the heeles. Wherfore, my beloved brethren, let us be admonished henceforward to make conscience of frequenting the Lords Table so often as by fit opportunity wee may enjoy the benefit therof, lest our lazie sloathfulnesse be at last punished for a profane contempt of the precious bloud of our Lord Iesus Christ.

This be spoken of the first duety in comming to the Sacrament; the next followes touching that which is to bee done about the celebration of it. Now this is in general, A soleme commemoration of the death of Christ, expressed in those words (Doe this in remembrance of me) and in those (Yee shew forth the Lords death till he come.) Which words doe summarily declare what was the end and intent of Christ in instituting this Sacrament, and what is the duty which he requires of eueryevery Christian in the solemnizing thereof; namely, That therin we should make a perpetuall commemoration of his death and passion unto the end of the world, till hee come againe to iudgement. Now this p. 7remembrance of the death of Christ in the Sacrament, is to be taken in a double sense.

1. In opposition to the outward Elements and Ceremonies in this Sacrament.

2. In relation to those spirituall graces of the soule, which are to bee exercised in this commemoration.

In the former must be shewed upon what our hearts & thoughts must be fixed in the holy Sacrament; namely, not on the Elements and actions of the Sacrament: but on Christ and his benefits; all the desires of our soules must be towards him, and to the remembrance of his Name.

In the latter it will appeare, how, & in what manner our soules must be fixed on Christ; namely, not in a bare historicall remembrance of his sufferings, but in a powerfull and gracious feeling of the vertue of his death, working life and holinesse in our soules.

Of these two points in order; and of the first briefly, which is this, That our thoughts are not to dwel upon the outward elements and actions of the Sacrament, but from them to bee raised up to the meditation of Christs sufferings, and the benefits we obtaine thereby.

Doe this in remembrance of mee, saith Christ, i. e. of my death, and your redemption by it: not, Do this for it own sake, looking no further than what is visible to your eies in the outward solemnity. Never was any Ceremony, legall & Euangelicall, appointed for its own worth, as if either God were pleased▪ or mans soul… edified in grace by such carnall observations. For God is a Spirit, and will alwayes be worshipped in spirit and truth: and mans soule is a Spirit of a pure and immortal substance, which cannot bee nourishd and maintained in life and strength by any outward fading thing or action; but only by that which is proportionable to its owne celestiall and spiritual quality. Now this alone is the grace and favour of God, the treasurie and store-house wherof is the person of our ever-blessed Mediator Iesus Christ, unto whom the ancient church was directed in all Leviticall observations, to whom p. 8these Evangelicall Sacraments doe still direct us.

Wherefore you are againe to be admonished, those especially of the younger sort, That they do attentively observe what that thing is, whereabouts all their meditations are to be employed in this sacred businesse. Remember that here Christ crucified is all in al, in every element, in every action. When thou seest the Bread and Wine separated by consecration unto this holy use, thinke on Christ ordained and fore-appointed by the Father from everlasting, unto the accomplishment of our redemption by his bloud-shedding. When thou seest the Bread broken and the Wine powred forth, thinke on Christ torne and rent in his precious body with stripes and wounds, pained even to the death in his most holy soule, full of the wrath of God & indignation of the Almighty, by whom he was smitten for thy sinnes, and plagued for thy transgressions. When the Minister offers to thee the bread & wine, think on Christ given unto thee of God freely, and giving himselfe unto thee if thou wilt receive him. When thou receivest and eatest these elements, think on Christ, that living Bread, that gives life unto thy soule, and by his merits preserves it from eternall death. Knit thy heart unto him by the band of an holy faith, throw thy selfe into his armes stretched out on the Crosse to embrace thee; wash thy soule in his bloud, that thou maist bee cleane; hide thy selfe in the holes and clefts of this rocke, from the stormy tempest of Gods wrath, that i… m…y not touch thee: put thine hands and thy fingers in his side, and the pr…nt of the nailes, and cry out with that blessed Apostle in the highest degree of all possible reioycing, MY LORD, AND MY GOD. This is the life of this holy Sacrament, whithout which spirituall applications, all is but a dead and empty Ceremony. Wherfore miserable is their error, who out of ignorance or a wrong opinion, bend their senses & amuse their thoughts, only upon the things which in this Sacrament are presented unto their bodily eyes, never looking up unto the graces and merits of Christ, unto whom onelyonly p. 9these outward Ceremonies do point. Two sorts there are guilty of this offence: 1. Papists, who, in this and the whole frame of their religion, love to glory in the flesh, and do ate upon carnall outward ceremoniousnesse; rest too much in the opus operatum, the worke done, without all power and life of holiness in the doer. 2. The seco…d sort are ignorant Protestants, of whom there be thousands that understand nothing at all of the end and use of these mysteries, It is pittifull to behold the demeanour of the ordinary sort of people at the Sacrament: they come thither they know not wherefore, and they doe there they know not what; they cannot tell how to looke, which way to turn themselves about any holy meditations: many times their minds are like a clocke that's over-wound above his ordinary pitch, and so stands still; their thoughts are amazed at the height of these mysteries, and for the time they are like a blocke, thinking nothing at all: or else their thoughts fall flat on the earth to base and bodily things, yea some in that wonderful simplicity, as to imagine they come thither for a draught of sweet wine, and a morsell of finer bread: or at best they raise their thoughts no higher than the Communion Table, thinking that if they have receiued the outward elements▪ in a reverent manner, behaved themselves decently during that action, forborne their worldly businesse before and after, tempered their tongues from all uncivill speech, and demeaned themselves mannerly for that day, then that they have done a right acceptable peece of service to God. This stupidity of many, whether popish or clownish, cannot but be much commiserated by al those, unto whom it is given to know any thing concerning the mysteries of the Kingdome of God. To conclude this point, let vsus remember that admonition the Church giveth us in this businesse, calling on us with a Sursum corda, Lift up your hearts, and let's answer in doing as wel as saying, We lift them up unto the Lord. Yea, be wee alwaies mindfull of that generall rule which Christ gives his Disciples, when they, together with the p. 10simple Capernaites, hearing Christ call himselfe [living Bread] and [his flesh Meat indeed] and [his Blood Drinke indeede] were much offended at it, as an absurd impossibilitie; Christ tels them they mistooke his meaning, [It is the Spirit, saith hee, that quickneth, the flesh profiteth nothing: the words that I speake unto you, they are Spirit, and they are Life.] Ioh. 6.63.

Thus you see whom we must remember, in, and by this Sacrament, viz. Christ, and him crucified: In the next place we are to consider, in what manner this commemoration is to bee made, [Doe this in remembrance of mee.] What? in a bare recounting the story of his passion, amplifying the indignity of all circumstances, in curio…s contemplations about every passage of Christ, from the garden to the grave? Is this all? no, nor halfe: You must therfore here remember a rule given by Divines, [That in Scripture words of knowledge, in matters betweene God and Man, doe imply the affections,] And as God is said not to know the wicked, because he likes them not; so when we are commanded to know God, to remember our Creator, &c. wee must not streighten this precept unto bare speculation of the Head, but extend it unto the holy devotion of the Heart, and obedience of the Hand. In this sense must Christ crucified bee remembred of us in the Sacrament, not only as an object of our Knowledg, but principally as the obiect of our Love, our Faith, our Hope, our Ioy, our Thansgiving, our Obedience. These & other heavenly graces are all to be set a worke, and imployed about this remembrance of Christ in the Sacrament; & it is the increase and exercise of these graces, that our Saviour intended, when he instituted this Sacrament, commanding us to observe it in remembrance of him, and by it to shew his death till his comming againe. But that we may goe a little more particularly to work in this point, observe that there are foure principall graces that have a singular use in this holy businesse: they are 1. Faith, 2. Repentance, 3. Thankfulnesse, 4. Love. Touching which, I would not p. 11have you expect, that I should here handle them at large, by way of common place: my purpose only at this time is to shew you, what singular vertue may bee drawne from the meditation of Christs death, for to quicken & increase the life & power of all those forementioned graces. I will doe this briefly, desiring the younger sort especially, carefully to attend unto such generall heads of meditation as I shall propose, to the end their thoughts may have some matter whereon to worke, which otherwise will be too too wilde, and confusedly distracted.

1. First then touching Faith, Christ crucified is proposed unto us in the Sacrament, as the object of our Faith alluring us to a firme beliefe in him, upon these two strong perswasions:

1. That he is a Saviour All-sufficient, having with him plenteous Redemption. One that hath paid the utmost farthing that could be demanded for our ransome, having trodden the winepresse of the fierce wrath of the Almightie; and borne upon his shoulders the whole burden of that vengeance, which would have sunke our soules to the bottome of hell. A Saviour that hath utterly defeated all the powers of darknesse; and spoyled them, leading captivity captive: thereby purchasing for us a Kingdome that cannot be shaken, but sure and stedfast against all violence of our spirituall adversaries, even a stable and firme estate in present grace, and an open and faire passage unto that immortality and glory which shal be revealed. Wherfore justly hath he in this Sacrament set forth himself unto us, under the two elements of Bread and Wine, parts of one complete and perfect nourishment: to assure us, that in his merits, there is an absolute all sufficiency to bring us to everlasting life.

2. That hee is a Saviour freely given of God, and giving himselfe unto us. Hee laid downe his life freely, no man having power to take it from him: and therefore he freely gave his flesh for the life of the world; and in the Sacrament he freely offers himselfe to every beleever, to p. 12be receiued and embraced by him. Both these are strong motives to qu…cken our faith in remembring Christs death: for if either the greatnesse of the worke of redemption, and surpassing difficulty to save a sinner, should terrifie us; we know what ever it be, he hath finished it: or if our unworthines should discomfort us, we see that Christ stayes not till we can deserve him; but as hee died for us when we were unworthy, so evē whilst we are unworthy hee offers himselfe to us in all the benefits of his death. Wherefore let us in a lively faith fasten our eies upon this Brazen serpent, lifted up on the crosse to cure the fierie stingings of sinne: let our eyes, our thoughts, and our affections be drawne after him, and learne we, as the Apostle exhorts, to trust perfectly unto that salvation which is brought unto us. This for Faith.

2. In the next place is required the exercise of Repentance, to which there is no provocation in the world more powerful, than the serious meditation of Christ crucified. Two motives there are, which commonly best prevailes with all natures, to worke in them sorrow for an offence; and they are both in this matter most lively & vigorous.

1. Mercy wonderfull and incredible to a desperate offender, beyond all hope and expectation of his. When we were of no strength, when we were sinners, when we were enemies, even then Christ in his time died for vsus, as the Apostle notably aggrauates the death of Christ, Rom. 5 6.8.10. How hopelesse was the state of us men being once fallen by our first transgression? and yet even in the extremity of misery, how proudly and rebelliously did we carrie our selves against that majesty, whom wee had offended? Yet then behold in God the riches of all patience, gentlenesse and compassion: he is mindfull of us, when we had forgot both him and our selves; his mercifull wisedome prevents all thought, and care, and possibility in us of providing the means of our recovery. Now where malice and unworthinesse is thus overcome by goodnesse, certainely if there be any sparke of grace, of noble nature, p. 13of ingenuity left within us, it cannot bee but our hearts should be overcome with sorrow, for offending so gracious a Master, and rent asunder with godly griefe for the displeasure of so loving a Father.

2. The horrible n…ture of the offence, which, when it is smal, is sleighted, but strikes the hart with astonishment and confusion, when tis capitall. Now sinne is of the worst deserving quality that possibly may be; and it appeares by nothing so much as the furious displeasure of God inflicted on Christ, when he bare our sins in his body upon the tree. Trace him from the Garden to Golgotha, and you shall see whole armies of sorrowes ready to invade him, every steppe he treads, the deeper hee wades into a sea of bloud and wounds, and stripes, and waters of affl…ction; men and divels, yea and God himselfe fight against him; he is forsaken of God, persecuted, despised, and scorned of all the world, assailed and tempted by all the powers of hell, become the astonishment of Angels, the wonder and amazement even of senselesse creatures. Ah, my Brethren were our soules in his stead, and did wee feele but the least part of that anguish which possessed and incompassed that holy person within and without: how miserable might we judge our case to be? Blessed we are now, that in this we feele it not: but yet wee shall not be blessed alwaies, unlesse wee can compassionate his feeling of it. Wherefore let us turne our thoughts upon our crucified Saviour, and looking upon him whom we have pierced, let us as we are commanded, Zach. 12.10▪ (Mourne for him as one mourneth for his onelyonly son, and be in bitternesse for him, as one that is in bitternes for his first-born.) Let us see the cause of his sufferings to be in our selves, and lament wee for our sinnes that have slaine the Lord of Life. And now let us learne to acknowledge what a detestable thing sin is, which deserved so horrible a punishment, that could turne the favourable countenance of the most mercifull and pittifull God, into frownes and fierce displeasure against his eardely beloved Sonne, as soone as he beheld in p. 14him the person of an offender. Shall the pleasures of sinne be sweete to us, which caused Christ to drink of the bitter cup, even downe to the dregges? Shall wee make a jest of that, that made God angry in the greatest earnest that ever was? Seemeth that a light thing in our eyes, that brought on Christ a burden so heavie, that it pressed the bloud out of his veines, the soule out of his body? Oh how would these meditations dash in peeces the conceptions of lust in their infancie? How mightily effectuall would they be to mortifie our corruptions, and crucifie the body of sinne in us? Know this and remember it, that of all motives to repentance, and preservatives against the infection of sinne, there is none so powerfull, as continually in all places and imployments, to beare about with us in our hearts and meditations, The Dying of the Lord Iesus.

And this of Repentance: it followes that wee speake of the third grace to bee exercised in this holy commemoration of Christs death, which is Thankfulnesse. A grace of singular use in this Sacrament, which thence takes its name of Eucharistia, whereby it is frequently stiled. Sorrow and joy must here be mingled together; a sorrow for sinne that deserved such sufferings, bu… a ioy unspeakable and glorious, in Thanksgiving to Christ for his great merciemercy, in taking upon him such sufferings. And great cause there is, we should be thankfull for the death of Christ in th…se three respects.

1. Because by it the greatest blessing that ever was, is purchased for us; namely, pardon of sinne, reconciliation with God, grace and glory.

2. Because there is on our part, the greatest undesert of it that may be. For wherin was God beholding unto us? we were his creatures when we were at best, and then he needed us not: wee were his enemies when wee were at worst, and he had iust cause to hate and punish us.

3. In regard of the infinite disproportion betweene us and Christ who died for us; the iust for the uniust, the Lord for the slave, the King for the subject, the Creator p. 15for the creature. All th…se are forcible motives to stirre up in us a thankfull rejoycing in the Lord our Saviour, that hath done so great things for our soules. It should make our hearts breake forth into blessings, and thankes, and praises, admirations, and extolling of the wonderfull favour he hath shewed to the sonnes of men. Wherefore if it be possible, let us bring our hearts in tune to beare a part in that new song which the Elders sing before the throne of the Lambe, Rev. 5.9, 10. [Thou art worthy to take the book and to open the seales therof: for thou wast slaine and hast redeemed us to God by thy bloud, out of every kindred, and tongue, & people, and nation, and hast made us unto our God, Kings and Priests, and we shall reigne on the Earth.] And for a sweeter harmony, let the Angels be admitted into this quire; with them and the Saints, sing we as it is vers. 12. [Worthy is the Lambe that was slaine to receive power, and riches, and wisdome, and strength, and honour, and glory, and blessing:] Yea, for a full consort, let us with every creature in heaven, in earth, under the earth, and in the sea, sing as it is in verse 13. [Blessing, honour, glory and power, be unto him that sitteth upon the Throne, and unto the Lambe for ever and ever. [And so much also of the third grace: the last followes, which is

4. Love unto Christ, in a holy affection of the soule, carrying us with full desire to the enioying of him, & making us to preferre our communion with him, before all things that in this world may challenge our dearest respect. All those motives that stir up to Thankfulnesse, provoke also unto Love: the smalnes of our desert, the greatnesse of the benefit, the gloriousnes of the person, al are here in a singular degree, and for them Christ deserves our Love in the highest degree that we can possibly shew it in. Hence the Church in the Canticles can find no names so fit whereby to call her Spouse Christ Iesus, as these; [Him whom her soule loveth, her Beloved, and her well beloved.] Its admirable what pleasures she takes in describing and talking of his rare excellencies; here's her full contentment, and the height of her ioy and peace, that shee is able to say, [My p. 16welbeloved is mine, and I am his.) Certainely, my Brethren were our hearts truly spirituall, had our soules tasted how good the Lord Iesus hath beene unto us, were our eyes opened to see him at the right hand of God clothed with all beauties of holinesse, glory, and majesty, it could not be but that our sinnes, our pleasures, all the pompe of this world would be most vile and despicable in our esteeme, and nothing but Christ would appeare worthy of our Love, Delight, and Admiration.

These are those heavenly graces of chiefe marke, that receive life and strength from the death of Christ, remembred in this Sacrament. And the effect of them all is our obedience in life and conversation, that wee should serve him faithfully, that hath bought us at so deare a price. This is the trial of the truth of all those forenamed graces; when our faith works by Love, our Repentance is approved by reformation, our Thankfulnesse and Love shewne in keeping of his Commandements. This is also the end of the death of Christ, who hath redeemed us from our vain conversation, wherein wee lived in the lusts of the flesh, that henceforth wee should live unto him: who hath delivered us from the feare of our enemies, that wee should serve him in righteousnesse and holinesse all our dayes.

And thus you see what it is rightly to remember Christ crucified, and to shew forth the Lords death in the use of this holy Sacrament, even to remember him with beleeving, with penitent, with thankfull, with loving, with obedient harts. Not to remember him in this sort, is to forget h…m; not to know the vertue of his death in this manner, is to bee ignorant of Christ crucified. An excellent knowledge, but of all most difficult to be put in practice: Tis an easie thing to turn the story into a tragedy, to make a Scenicall representation of the death of Christ, as the Papists use to doe on good-Friday, or to compile a curious declamation of this subject, as Popish Postillers and Preachers doe in their Lenton Sermons. I discommend not eloquence in so excellent a subject, words cannot be better p. 17bestowed than here: yet there is an error to be feared, lest the tongue onelyonly be imployed, where the heart chiefly should bee busied; and there is danger also lest such high discourses prove not unlike those of Tragedians, made more to breed admiration of the Poet, than attention and observation of the fact. Thus much I may safely say, that the meditation of the death of Christ requires not so much strength of wit and invention, as the exercise of all holy and zealous affections of the soule to the increase of pietie and obedience. There cannot bee a greater incongruitie, than to discourse of so holy a subject, with an unhallowed heart; to amplifie the indignity of Christs passion, and yet not bee moved at all to remorse of conscience for sinne; to rayle on Iudas and the Iewes, and yet sweare by Christ; to descant upon his Bloud and Wounds in passionate discourse, and ye… to teare these, and trample upon that inexecrable blasphemies: to talke of Christ, and yet not to live as a Christian; to relate to others the story of his crucifying by the Iewes; and in the meane while by obstinate impiety and prophanenesse to crucifie him againe unto himselfe. This is far from being a Preacher and a follower of Christ: to such let mee speake in Salvians words a little altered, Christum legunt & impudici sunt, Christum audiunt & inebriant…r, Christum sequuntur & rapiunt: Sal. de Gub. l. 4. & 5.haec ergo etiam nos qui Christiani dicimur, facimus. What might one of Mahomeds disciples here say, Ecce quales sunt qui Christum c…lunt; see the servants of the crucified God, see them luxurious, profane, intemperate, blasphemers, scorners of Religion: it must needs be, wil he then say, they hauehave a bad master, that are such evill seruants: Si enim bona discerent, boni essent, and, Sancta à Christianis fierent, si Christus sancta docuisset. Thus whilst some prof…sse themselves Christians, they are a reproach unto Christ, a disgrace of the Gospell, and shame of all Religion. Wherefore I beseech you perswade your selves of this, that you never know Christ crucified aright, till your hearts can bleed in sorrow for sinne, as his bled for satisfaction, till your Faith embrace him, your soules p. 18rejoyce in him, your love bee fixed on him, till his death have caused the death of sinne in you: till then, know that you are but ignorant in this great mysterie of Christs sufferings. And now you are to goe unto the Sacrament, take time and care to thinke of these things; so may you goe with comfort, and depart thence with profit unto your soules.

The Apostle after hee hath declared the true institution of the Sacrament, and the right end to bee observed in the celebration of it, namely, The perpetuall commemoration of Christs death, in the words before spoken of; hee goes forward in the next place, to shew the great danger that men run into by perverting this holy institution, and abusing of it to wrong ends & purposes. They commit a great sinne, which drawes upon them great judgements both temporall and eternall, unlesse by diligent examination of themselves, the sinne be prevented, and the punishment removed. This the Apostle doth from the 27. vers. unto the 33. verse. The resolution of which words is in briefe thus: They containe.

1. The sinne of unworthy receiving, vers. 27.

2. The meanes to avoide this sinne, which is due examination of ones selfe before the Sacrament, vers. 28.

3. The punishment which they incurre, who commit the sin, and neglect the means; now that is damnation or judgment, vers. 29.

This punishment as it is temporal, is amplified three waies

1. By experiment in the Church of Corinth, wherein God made it appeare by judgments he inflicted upon thē, how much hee was offended at the profanation of the Sacrament, verse 30.

2. By the true cause of those afflictions, the not-judging of th…mselves, vers. 31.

3. By the right end wherefore these judgements came upon them, which was to bring them to repentance for such their abuse of Gods ordinance, lest otherwise going on they fall into further condemnation, vers. 32.

p. 19At this present I shall speake only touching the sinne of unworthy communicating at the Lords Table whereof the Apostle speakes in these words.

Verse 27. Wherefore whosoever shall eate this bread, and drinke the cup of the Lord unworthily, shall be guilty of the bodie and bloud of the Lord.

In this verse we have two generall parts:

1. The sin it selfe, unworthy receiving the Sacrament, in those words. [Whosoeuer shall eate, &c. unworthily.]

2. The quality of this sinne: tis no small fault, but a bloudy offence, tis to be guilty of murder, and that of the best man that ever was, Christ Iesus: [Hee shall bee guilty, &c.]

Of these in order▪ First let us enquire what it is to eate this Bread and drinke this Cup, i. e. to receive this Sacramen… vnworthily foreign. Vnworthinesse in receiving the Sacrament, may be taken in re…pect either of the person, or of the manner of receiving. Vnworthinesse of the person is not here meant, for so tis apparant that no man can come worthily to the Sacrament, forasmuch as the best of men cannot deserve of God the smallest blessing of this life, much lesse so great a favour as to enioy the benefit of the Word and Sacraments to everlasting life. Wherefore in our publique Leiturgie, wee doe iustly acknowledge, [That we doe not presume to come to this Table, trusting in our righteousnesse, but in Gods great mercy; and that we are not worthy so much as to gather the crummes under the Lords Table] much lesse to sit thereat as a guest.

Vnworthinesse then is here to be taken in regard of the manner of receiving. A poore man may bee unworthy to be set at a Kings table, but yet he may there carry himselfe worthily, i. e. in such a decent behaviour, as is agreeable to the reverence and maiesty of the place in which hee is. So we are unworthy to sit at this Table, yet when God invites us thither, wee may carry our selves worthily, i. e. in such a holy disposition of our hearts, and reverent demeanour in our outward actions, as God requires of us in so p. 20sacred a businesse. The poverty, blindnesse, lamen…sse, and the like, is not objected to such as come to the Marriage-feast, Matth. 22. but the matter that is questioned, is the want of a wedding garment. Now you know, that hee which makes a solemne sumptuous feast, cannot but take it as an indignity and dishonour offered to him and his cheere, if any be so rude as to thrust in himselfe among the rest, in his ragged and vile apparrell. Let us then see how we may offend in the manner of celebrating this Sacrament: We shall know this by that which the Apostle reproves in these Corinthians. They had many faults; among them they are here taxed for dissentions, & quarrelsome factions amongst themselves, vers. 18. for prophanenes, in comming to the Sacrament with as little reverence as they did to their Love-feasts; nay with lesse, having in those feasts first distempered themselves, vers. 21. for excesse in their Love-feasts, and thence comming drunken to the Sacrament, vers. 21. lastly, for pride and disdaine in despising the poorer sort, that had not wherewithall to carry matters in so brave and frolicke manner as themselves, vers 22. Thus they cared not with what mindes, nor in w…a… manner they came to the Lords Supper, making the Sacrament an occasion of debate, hatred, riot and luxurie, which should have beene a cause of modesty, peace, humility, sobriety, and love. The case was too too bad with th…m▪ their disorders being so fowle, that the Apostle professeth in expresse termes, that this their comming together could not bee called a celebration of the Sacrament: [This is not, saith he, to eate the Lords Supper] vers. 20. Now what the Apostle reproves in them in regard of the forenamed particulars, holds true by proportion in all communicants, in regard of other the like disorders: whence in the generall, observe this conclusion,

[They that celebrate this Sac…ament in any other manner, with other mindes, for other …nds, than Christ intended in his institution of it, they observe it unworthily.]

For this is a generall rule touching every part of Gods p. 21worship, We must serve God, no… as we thinke fit, but as he hath appointed; God must bee Iudge of his owne honour: and in all matters of substaunce, there is nothing befitting and aggreeable to his good liking, but those things that he hat… commanded, observed, and done in that manner which he hath prescribed. And therefore in this Sacrament, tis not what ends and fancies we have of it, but what manner exercise of Religion God hath intended by it, that is acceptable. If this bee neglected, the Supper of the Lord is not celebrated worthily, but unworthily profaned. But not to stay upon generalities, let us see how many waies the Sacrament is thus profaned. 'Twere endlesse to reckon up all particulars: wherefore observe that there are generally three sorts of people who doe unworthily receive it;

The

1 Ignorant.

2 Superstitious.

3. Vnreformed in life.

1. The ignorant, who observe it of fashion, by course of Law, and custome of the Countrey; because they are now at yeares of discretion, and must doe as others doe: but in the meane time know not a syllable what it is, or whereabouts they goe. Examine them, they cannot tell you what a Sacrament is, what the outward signes are, what the graces thereby signified are, what the ends and uses of a Sacrament bee: If you aske them these questions, they understand you no more, than if you spake in an unknowne language; or if they can answer you out of a Catechisme, tis by rote; they doe not know a …ot the meaning of what they speake: and you may perceive it plainly, doe but a little vary the question from that which they finde in their bookes. These when they come to the Sacrament, are meerely passive in all that businesse; there their bodies are, there they sit and see, and doe as others doe, but for their m…ndes, they cannot tell which way to set them aworke in any meditation. Were I to speake to an auditory that is not learned, this fault were much to be urged. It deerves much pity, to see abroad that some are not taught, p. 22and more detestation to behold, that for the greatest part, they will not learne their duety, in this or any other part of Gods worship. It must needs much affect the heart of any one that is Christianly disposed, with sorrow & indignation, …o see those that professe themselves the servants of Christ, know as little of him, as those that are his open enemis. Barbarians and Turkes know the name of Christ, and so doe these: but for their duety in the worship and obedience, they both know much alike. This and more might be said, were it not in this place, where knowledge doth abound. Neverthelesse to deale plainely, let no man flatter himselfe, nor another. Let us bee well advised, that none of us be ignorant amongst so plentifull, so easie means of knowledge. A great fault it is in any, in us much greater, who if wee bee not better than others are, and therefore worse, because we ought to be better. Vbi sublimior praerogativa, maior est culpa, saith Salvian: and hee gives a good reason of it, because Praeter eam deformitatem quam vitium in se habit, ipso sublimitatis nomine notatur. Ignorance in matter of Religion, is of it selfe a notable deformity in every one that calls himselfe Christian: but in the learned, their profession makes it much more visible and odious. Those that be free from this fault, are also free from touch of this reproofe; but if any may iustly blame himselfe for being ignorant of this duety, let me bespeak him in Salvians words, Non à mea sibi hoc lingua dici aestimet sed á conscientia sua; Tis not I, but his owne conscience that reproves him. And let such a one carry hence this lesson to his study, That he thats ignorant, must needs bee wicked, even because he is ignorant: nor is it possible, but hee shall faile in his duety, whatever he goe about. For the Sacrament, tis plaine, an ignorant receiver is an unworthy receiver, because as the Apostle speakes afterwards, verse 29 [Hee discerneth not the Lords body,] he knowes not what ends and uses are to be made of this holy Sacrament. We must know that we now have no altars to the unknown God, no worship of a knowne God in an unknowne manner; wee must p. 23understand both whom, and how we worship, else our service of him is not foreign, a reasonable service, as the Apostle would have it, Rom. 12.1. but a blinde ayme, and brutish devotion.

2. The Superstitious, who use the Sacrament quite in another fashion, & other intents than Christ ever appointed it. In this kinde those of the Romish Church have intolerably perverted this holy Institution of Christ, both Priest and People. Theres scarce left any shadow at all of the first Institution, all's perverted and corrupted with fond and impious abuses. Never was there any device more blasphemous, and more ridiculous too, than that abomination of the Masse. Wherein wee have a Supper for the living, turned into a sacrifice for quicke and dead, a Minister into a sacrificing Priest, a Table into an Altar, Bread and Wine into very flesh, bloud, and bones, eating of bread into devouring of a living man, a cup of wine turned to a draught of mans bloud, the remembrance of Christs death, into adoration of the outward elements, all the simplicity of Sacramentall Actions metamorphosed into strange gesticulations, crouching, ducking, crossing over the bread, the wine, the Priest, the people whispering, murmuring, washing, shifting from place to place, from this to that side, dipping the bread in the wine, mingling the wine with water, lifting up the bread over the Priests head, keeping it like a Bee in a boxe, carrying in procession, bringing it to sicke mens bed-sides to keepe thence evill spirits, carrying it into the field in warre to defend from gunshot, with a world of other ceremonies, trinkets, and fopperies, deuised without any ground in Scripture or reason, as may be seene in their bookes and practice. By this meanes they have turned the Sacrament into a Stage-play, or Masking shew: where the poore people are spectators only, understanding nothing at all, but feeding their eyes by gazing upon the outside of empty ceremonies and idolatrous pompe. It is a thing somewhat admirable to consider whence, and how so great impiety, should spring from so plaine an Institution p. 24as this of the Sacrament is, and how in course of time it should so farre degenerate into such a strange mixture of foolery and iniquity: but as in Gentilisme, the divell having drawn men from the knowledge of one pure invisible God, he easily puld them into infinite errors, both to frame unto themselves many gods, and to conceive most absurd opinions of them; so here having once perverted the simplicity and sanctity of Christs institution, he hath by degrees (every age adding some new tricke or other) brought it at last unto that Masse of Idolatrous abominations, which Gentilisme it selfe cou…d hardly equall; and Christianity, but that it sees now come to passe, could never have suspected the possibility of it. Wee are highly to praise Almighty God, that hath delivered us and this whole land, from so great a corruption; and that we have the Sacraments celebrated in our Churches, in that pure simplicity of substance, and that reverend decency of ceremonies, as is agreeable to Christ his first Institution. Neverthelesse, we ought yet to be admonished, that even we take heed of superstition, that in our secret thoughts we incline not too much unto that conceit of Opus operatum. Let none think the the bare outward actions and elements are able to sanctifie him, or that he is the better for them, and the ground he treads on for that day; that if he goe fasting, he hath the more, if having eaten before, hee hath the lesse benefit, or that even the very receiving of the elements, is of great vertue to a sicke man. I confesse tis so to him and all others, if with a pure heart and faith unfained, it be rightly received; onelyonly this would be looked unto, that Protestants in profession, be not Papists in some part in their opinion, conceiving too highly of the outward worke, taking little heed to the inward vertue. Against the superstitious use of this and all other parts of Gods service, let us remember that rule of Christ [In vaine they worship mee, Matth. 1… 9.Matt 1:9teachi…g for d…ctrines mens traditions.] If Scribes and Pharisees, Papist o… Protestant, deprave Gods ordinances, or make new of their owne, teaching them for p. 25doctrines, whereby, and wherein to worship and please God (Wee speake not now of lawfull ceremonies, that touch not the substance of Gods worship) in so doing they teach an error, and worship God in vaine.

3. The Vnreformed, who haply know what belongs to the Sacrament, and use it not with any superstitious conceit, but yet they use it without any amendment and reformation of life. This kinde of profanation is of all most to be feared amongst us, where knowledge of the nature of the Sacrament, takes away all superstitious opinion in the use of it. Now by the Vnreformed, I meane those in whom the use of this holy Sacrament, breedes not a proportionable increase of grace and sanctity. You heard heretofore that the exercise of many Christian graces, was intended in this commemoration of Christs death, and where that is wanting, all the rest is nought worth. The Sacrament is appointed for our nourishment in grace; where we grow not by it, tis a signe this food was not digested, but vomited up againe. Where Faith, Repentance, Thankfulnesse, and Obedience are not encreased, there Christ crucified was not remembred, but forgotten in this Sacrament. Where holinesse thrives not by so holy a meanes, profanenesse must needs bee very ranke: guilty of this great fault were these Corinthians. They came to the Sacrament, but with what minde? They were uncharitable, contentious, proud, despising the poore, and, which is worst of all, they came drunken. They are registred for it, vers. 21. Who would thinke it possible else, that there could be such profanenesse, that a man, when he is drunke, would venture to come into the Church, and to the Sacrament? Such a one was Iudas, that came to the Passeover, and was, or would have beene at the Lords Supper, with a minde full of treason and covetousnesse. Such are all they that come, not having their hearts at all touched with remorse for their sinnes, or if for the present they bee somewhat moved, yet they presently fall into all their former sinnes againe. For such as come with a resolution to hold p. 26on in their sinnes, it is manifest that they profane the Sacrament extreamely. For whereas in the Sacrament wee make publique profession of our obedience to Christ, giving up our names in his honourable service, by taking on us this badge thereof, and so eate this Bread and drinke this Cup, in a thankfull remembrance of his death, whereby that great blessing of remission of sinnes is purchased for us: who now can beleeve that they doe this heartily, who in the meane time disobey Christs commandement, despise all holinesse, continuing with delight and wilfulnesse in those sinnes which Christ died to expiate? Is this the use we should make of Christs death? [Shall wee continue in sin…e, that grace may abound?] The Apostle makes the answer, [God forbid.] How shall wee live in sinne, when Christ is dead for sinne, and wee with him should bee dead unto sinne? as the Apostle argues, Rom. 6. Its therefore but a meere mockery of God, for men in the Sacrament to make shew of what they intend not at all. Others come haply with a good meaning to doe well in the generall, but this resolution holds not longer than a day or two, or a weeke: afterwards they are as bad as before, yea somewhat worse by their re…apses. The one sort make Christ a patron of their sinnes, thinking they may more sec…rely serve Satan, under the protection of Christs livery. The other make the Sacrament a payment of the old score, that they may the more freely runne on upon the new; the pardon of the former sinnes, is unto them a licence for lewd practices to come. Betweene both sorts, a world of people there is that strangely profane this blessed Sacrament, never using it to any increase of piety in their soules. The same men they came unto it, the same they depart thence, only herein still the worse, because not amended. Were they proud before? they are so still: were they covetous before? they are never the more liberall unto the poore members of Christ Iesus, for all that Christ hath bin so franke-hearted, as to bestow his heart-bloud upon them: were they voluptuous before they went? they still p. 27follow the same pleasures with all greedinesse: drunken before, and drunken still: swearers before, and swearers still; despisers of Gods service and true Religion, scoffers at Christian piety, ignorant, unbeleeving, unfaithfull, unthankfull, impenitent, envious, malicious before they went to the Sacrament, and they are the same men still. They have indeed beene at the Sacrament, and there they professe openly to bee of the number of those that [Doe truely and earnestly repent of all their sinnes, that are in love and charity with their neighbours, that intend to leade a holy life, following Gods commandements, and walking thence-forth in his holy waies,] they there seeme to confesse [that they are heartily sorrie for their misdoings, that the remembrance of their sinnes is grievous, the burthen of them intolerable:] yea they go further, promising all amendment, when they say, [Heere we offer and present unto thee O Lord our selves, our soules, our bodies, to be a reasonable, holy, and lively sacrifice.] Bee not here good words now? but whats the effect of all these prayers and protestations? Looke upon them, you shall see nothing at all performed of that which was spoken: theres no alteration in them; they are still the same men they were. What Ieremy spake unto those false-hearted Iewes, Ier. 42.20. [Surely yee dissembled in your hearts, when yee sent mee unto the Lord your God, saying Pray for us unto the Lord our God and according to all that the Lord our God shall say declare unto us and we will doe it,] may bee applied unto these men; questionlesse they thought not of what they spake, or spake what they did not meane, when they thus professed before God and his Church their repentance and resolution for obedience. No, those were but words of course: if the heart had intended what the tongue uttered: it had not bin possible for men to tell God a lye unto his face, in so serious a matter. Was indeed the burden of sinne intolerable? was the sorrow for it hearty and earnest then? and is yet the practice of the same sins pleasant, easie, and full of contentment? Is any man so mad to thrust his shoulders under that weight which he knowes to be insupportable? p. 28And what is now become of all that sweetnesse, of the mercy of our Lord Iesus Christ, in pa…doning that which wa… past? was it never felt at all? or is it so soone forgotten? or may be so easily recovered? Is his love so little worth, as thou wilt part with it for every toy? or is it so common and cheape, that a faire word or two may win it? It is not c…edible, that those who have indeed washed their garments in the bloud of the Lambe, and made them white, would so qu…ckly d…file them againe, had they beene of a right breed, i. e Sheepe of the Lords flocke, and not Swine of another Heard. Wherefore now let every one of us descend into his owne heart, and trie how the case stands with his soule: if his conscience tell him that he is as bad this yeare as hee was last, as unreformed after, as before the Sacrament, that his heart is as full of evill thoughts his mouth of unseemely, uncleane, and cursed speaking, his life of carelesse and irreligious practices as ever, let him conclude with himselfe, That hitherto hee hath eaten this Bread, and drunke this Cup of the Lord unworthily; most shamefully abusing that to profanenes and impiety, which God hath appointed for the exercise and increase of holinesse and true devotion.

Hitherto of the Sinne it selfe, how, and by whom it is committed. In the next place wee must consider of the quality of it: Tis very hainous, and they that commit it, [are guilty of the body and bloud of the Lord.] A very hard censure of a fault that seemes not to bee very great. What? to profane the Sacrament, shall it bee counted murder and bloud-guiltinesse? an abetting and consenting to the damnable fact of Iudas and the Iewes, in crucifying the Lord of Life? A very horrible offence. But here not much out of the way, let us learne one observation that may be of use to rectifie our judgements in this and other the like matters: Tis this,

[The quality of Sinne is not to be measured by ours, but by Gods Iudgement of it.]

As the heavens are above the Earth, so are my waies p. 29higher than your waies, and my thoughts above your thoughts, saith God, Esay 55.8. Tis true in all things, and it holds in this also about the nature of si…ne; [God seeth not as man seeth, he iudgeth not as man iudgeth.] Tis as naturall to man to extenuate sinne, as it is to sinne: to make a small fault of a great, and no fault of a little one. Our love to the pleasure of sinne, blindes our iudgement in discerning of its filthy nature. Whence issued that notorious depravation of the Law of God, by those favourable and flattering interpretations thereof, which the Pharisees of old brought in, and those of Rome still maintaine, yea naturally every one of us allow them in our harts. Alas, what great harme can there be in't, to be rashly angry, when a man's urg…d to it? to call our brother foole? to looke on a woman with some ill desire and no more? to sweare by Ierusalem, by the Temple, the Altar, by ones Head, this Hand, this Light, or such other little oathes? these be small matters, veniall sinnes, and why should we bee so nice, as not to thinke that the Pharisees were in the righ…; leaving out such petty matters, as not forbidden by the Law? True most men would thinke so; but our great and onelyonly Doctor, Christ Iesus, whom wee ought to heare, hath taught us another lesson, not to iudge any thing a toy and trifle, that breakes Gods Law, and brings the soule in danger of hell fire. See Matth 5. For a man, whose calling requires it, not to reprove his brother, when hee sees him runne into an ill co…rse, and by loving rebuke to reclaime him, wo…ld be interpreted by most for a courtesie, rather than an unkindnesse, Why should he meddle, and put his friend into melancholy, provoke him to anger and dislike of him, with many pretences? See now what God iudges of this kinde-heartednesse, he ca…ls it hatred of our brother in plaine tearmes, Levit. 19.17. [Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him.] Saul had a faire excuse, one would have thought; the people must have a little content in the spoyle of the Amalekites▪ and God must …ave a sacrifice p. 30too: if then something of the best bee spared from destruction, will Samuel take it so hainously? Yea that hee will, and God also, who by Samuel tells Saul, that however he sleight the matter, yet this his offence is Rebellion, and that as bad as Witchcraft, and that his transgr…ssion is Iniquity and Idolatry; and, that which will grieve Saul more than the losse of Gods favour, he shall lose his Kingdome for it, 1 Sam. 15. Its a small thing to eate an Apple: true; but tis a great matter to disobey God, and if Adam transgresse, though but in taking of an Apple, he shall dye for it, and all his posterity. Nothing then is small, whereupon depends the sanctity of Gods commandement and our obedience. Now here you must remember, that theres a double reason, why wee our selves are not equall judges of the nature and quality of sinne.

1. Because we are the parties accused, and impleaded as guilty of sin; and therfore we cannot be equall arbitrators in our owne cause, where love of sin, and of our selves must needs make us partiall.

2. Our judgement is not the rule of righteousnesse, but only Gods will and Gods law. Hee is Iudge, and the only L…-giver that must save or destroy, acquit or condemne. He is the person offended that only can without partiality interpret the quality of the offence.

Let this then bee a caution to make us looke about us and advise what we have to do when wee deale with sinne. We know not what we goe about when we meddle with it; it's like entermedling with State businesses; a small matter, as a word misplaced, a circumstance not observed, throwes a man before hee is aware into a Premunire or Treason. Power is in the hand of a King, and tis hee must interpret how farre hee takes himselfe wronged by the attempt. So in sinne, when wee meddle with it, wee meddle with God our chiefest Soveraigne Lord▪ our allegiance to heaven is streight-waies called in question, every offence in this case is Capitall, and incurres the punishment of rebellion. Wherefore it concernes us so to thinke of sinne, p. 31as God speakes of it, and in this point lesse than in any, to leane unto our owne wisedome, but to be rul'd by his. All our Distinctions, Extenuations, Qualifications, Rejections upon other, good Intentions, with a thousand such other shifts, will vanish away into horror and utter confusion, when God shall lay righteousnesse in the ballance, and censure our sinnes according to his most impartiall and exact judgement. Thus much I thought it not amisse to obserue by the way; seeing the Apostle seemes to goe farre in censuring this sinne of unworthy communicating, to be no lesse fault than guiltinesse of bloud: that wee may not thinke the Spirit of God here speaks by an Hyperbole; but that we may learne, as here, so in other things, to bring ou… judgements to his, and not to qualifie his by our Rhetoricall devices.

Wee must now proceede to enquire what the Apostle meanes, when hee saith, that such as eate and drinke unworthily, are guilty of the body and bloud of the Lord. By the body and bloud of the Lord, he meanes the Death of Christ Iesus, whose body was crucified, and his bloud shed by the Iewes. But here the question is, how such as profane the Sacrament are guilty of Christs death? I answer, Guiltinesse of a fault, reacheth partly to the Actors, partly to the Abettors of it; such as give counsell and ayd to the doing, or consent to it when tis done. Those are the principall, these the accessory; and in all crimes that are capitall, the same punishment is due unto both. Now the Iewes were the principall actors, and so in the first place guilty of Christs death, at whose hands his bloud innocently shed shall be required▪ But others may be abettors of this their fact; as both the posterity of the Iewes are unto this day, who blaspheme his name, and account him justly put to death by their fathers, as a malefactor and deceiver, for which cause they still feele the vengeance of God upon them, according to their fathers curse; [His Bloud be upon us and our children;] and also many Christians are, who professing the name of Christ, yet deny the vertue of his p. 32death and suffering. But is any Christian so wicked as to allow of that fact of the Iewes in crucifying Christ? Yea that there is, even all those that use this Sacrament of his body and bloud unworthily, they allow it, and by so doing are guilty of his death. But how can this be so? Thus: He that profaneth and abuseth this holy Sacrament, doth in a speciall manner offer contempt unto the body and bloud of Christ. Forasmuch as the Sacrament is appointed for this very end, to bee a signe and visible representation of the death of Christ, wherein his sufferings and the benefits of them unto us, are in lively characters figured out before us, and, as by a seale, confirmed unto our use and comfort. Wherefore, when this most solemne and holy commemoration of Christ crucified, is celebrated in any other manner, than what is agreeable to the dignity and greatnesse of so excellent a person, so excellent a blessing as Christ crucified is unto us: then, however wee may thinke wee honour him by our outward service, yet Christ takes himselfe to be dishonoured, and his death despised. Other waies there are whereby dishonour falls upon Christ; as by disobedience to his Gospell, despising of his Ministers, &c. but this is an immediate contempt of him, when hee is dis-regarded in that very thing which sets forth his death and sufferings: an indignity in this kinde, is a villeny, thats offered properly and immediately to his sacred person and precious merits. As in a like, but much inferior case, when the picture, seale, armes, chaire of Estate of any King, are violated, the disgrace done to them, redounds immediately to the contempt of the Kings person, and the doer of it is punishable, as if hee had attempted violence upon the King himselfe. So hee that unworthily useth this Sacrament of Christs death, must needs offer contempt to his death it selfe. Now no man can in any sort dis-esteeme the death of Christ, but he in part consents to the treasonable conspiracies and practices of Iudas and the Iewes, in putting him to death, as if it were a matter not ill done, o… not so ill done as it was indeed. Yea, hee that sleightly passeth p. 33over the death of an innocent person, making a small matter of it; he either makes the innocent to be indeed nocent, one that hath iustly deserved to be slaine, who being slaine deserves so little regard, or at least hee makes himselfe nocent, breeding a iust suspicion that hee was or would have been consenting to that mans death. You see then, that it is no small matter to profane the Sacrament; but a very hainous offence, which brings us within the guilt of that horrible sinne of murdering the Lord of Life, the thought whereof should make us to tremble, and to detest both them that did it, and our selves too, if we be accessary to it. This should make us very carefull and wary, how wee approach unto the Table of the Lord, seeing as the benefit is great if we rightly receive this holy Sacrament, so the danger is as great if we receive it unworthily, because thereby we become guilty of the death of Christ. I would I might perswade you seriously to thinke of this point: much rashnesse and impiety in comming to the Sacrament would be prevented by this meanes, if men would duely consider how fearefull a sinne they commit when they come unpreparedly and unreverently thereunto. All the difficulty lies in this, if they would but beleeve, that this were such a fault indeed. The Apostle we see is expresse, [Whosoever eateth unworthily is guilty, &c.] but yet men can hardly assent to this. What? are they not baptized into the name of Christ? are they not Christians professing the Gospell of Christ? doe they not receive the Sacrament in honour of Christ? and will yee yet iudge them such beasts and miscreants, that they are consenting to the death of their Saviour? They were not worthy to live an houre, if they did beare an ill minde towards him, they could wish him accursed, whosoever loves not the Lord Iesus; for themselves they love him, and honour him in their hearts: if any Iew or Turke should revile him, they will fight and die for his sake; yea if any affirme that they hate him, theyle spit in his face, and have him by the eares. Here now bee great words, one would thinke; and men that are thus resolved, p. 34can wee judge them otherwise than the very friends of Christ? Wee judge them not: but let us heare what the Scripture saith, [He that eates, &c. unworthily, is guilty, &c.] Guilty hee is not, but by consent; consent hee would not unlesse he did despise and hate Christ; this hee cannot doe and bee his friend: yet this he may doe even then whilst he eats this Bread and drinks this Cup with a good meaning as he imagines, in a honourable celebration of the memory of Christs death. Wherefore that such men may not deceive themselves with vaine imaginations, I will commend unto their observation one conclusion more that ariseth from these words, and then I have done. Tis this,

[Many that professe Christianity, thinking that they love and honour Christ, may yet hate him as much as the Iewes did that crucified him,]

The point is cleere from the Apostles doctrine, whereby we see, that men may thinke to honour Christ by receiving the Sacrament of his body and bloud, whilest yet at that very time they may so farre dishonour him, as to bee accounted enemies and haters of him, such as stand guilty before God of shedding the bloud of that his onelyonly Sonne. No Christian, you may be sure, would be so furiously mad, to goe to the Sacrament with such an intent, therein to professe his malice against Christ, and bring upon himselfe the guilt of his bloud: but see how bad tis to trust our own good meanings, and how easily wee may commit a fault, whilst we verily thinke we doe auoide it. The heart of man is wicked, many times making profession of love, when tis full of secret enmity and hatred: withall, mans heart is so strangely deceitfull, that it may sometimes hate, where it directly intends to love. The truth of this is certaine, and of singular use in judging truely of our spirituall estate. I will but briefly touch in so much as concernes our present purpose, Exod. 20.5. God threatneth to punish Idolaters to the fourth generation. Yea but why should God be angry with h…s friends? they honour God, and would not for a world robbe him of his glory; tis not the creature, p. 35but him they worship in the creature: their piety is so great towards him, that willingly they would alwayes have him in their mindes, and what better than an image to put them in remembrance? They desire much to have their weaknesse helped, and a lively picture is a singular matter to stirre up devotion; besides; their reverence of this majesty is so much, that in very modesty they will not presume into his presence, but by meditation of a Saint or Angell; and he that honors Gods friend, doth not, they hope, dishonour God. Thus plead they of the Romish Church, and the like pretences had the ancient Idolaters among the Gentiles and Iewes, thinking verily that in thus doing, they had demonstrated much love towards God. But doth God take it so? no, in his wrath and jealousie he will punish them and their posterity, as haters of him: for did they love him, they would have kept his commandement, as it is ver. 6. worshipping him as himselfe had prescribed, not as themselves listed. And this hatred which Idolaters beare towards God, is most manifest, when at any time God shal send his Prophets and Ministers, to charge them with his commandement, and require them upon their allegiance to forsake such their courses, then doth the malice and bitternesse of their hearts breake forth outragiously in all despitefull contempt and cruell usage of the Lords messengers, as all the stories of the Scripture doe testifie. Againe, theres no doubt but the Scribes and Pharisees, thought that Christ used them very hardly and uncharitably, when he told them that they allowed the deedes of their forefathers, in murdering the holy Prophets of the Lord, Christ, if he would, might see well enough that they were no such men, nor so bloudy minded, their doings testifie the high opinion they have of the Prophets [for they build the tombes of the Prophets, and garnish the sepulchres of the righteous [let their owne words be witnesse of their dislike they have of such foule facts, [If we, say they,Mat. 23.29, &cMatt 23:29 had beene in their dayes of our fathers, we would not have beene partners with them in the bloud of the Prophets.] No, would not? then tis likely a Prophet p. 36shall finde honourable entertainement among the Scribes and Pharisees, if he live in their daies. Now see, tis a Prophet that speakes unto them, that great and only Prophet, whereof all others spake; namely, the Messias: if they honour any, theyle sure honour him. Nothing lesse, the very same murderous minde their fathers bare towards the old Prophets, the same doe these their children carry toward this Prince of Prophets; witnesse that of Christ, Ioh. 8.40. [Now yee goe about to kill mee, a man that hath told you the truth, which I have heard from God.] And as much kindnesse would these men have shewed to any of the Prophets, had they been then living, and as eager in rebuking those vices for which Christ taxed those times. Wherefore, Christ knowing the ungracious temper of their hearts, full of all hypocrisie and wickednesse, iustly pronounceth them guiltie of their fathers fault, and tells them in plaine termes, that [the bloud of all the Prophets, shed from the foundation of the world, shall bee required of that generation,] as you may read, Luk. 11.47. & seq. Againe, should these Pharisees and other Iewes, who crucified Christ, have beene told before hand, how vilely and maliciously they would use the long expected Messias, whom they so much honoured and desired after: with what indignation, thinke you would they have defied him that should thus have called their loyalty in question? Wel, Christ is come amongst them; do they receive him lovingly? No, now their hote love to the Messias is turned to hatred and despight; they vilifie him by base reproaches, and conspire against him by all meanes possible. Whats now the cause of this? did not Christ manifest himselfe even unto their consciences what he was? Yes, but heres that marres all; 'twas another manner of Messias that they lookt for, a magnificent King, under whom they might domineere over all the world, live in state, and enioy their pleasures; such a one they expected, such a one they lov'd: as for Christ, he was a poore man in shew, and little hope they saw of great matters by him; besides, he was, as they thought, too too eager in reforming the monstrous p. 37abuses of the Iewish Church; he was, as Malachy prophesied of him, [like a purging fire, and like Fullers s…pe, sitting himselfe d…wn to trie and refine the silver, yea even to purifie the sonnes of Levi, and to purge them as gold and silver, that he might offer unto the Lord an offering in righteousnesse,] Mal. 3.2.3. He fals foule upon the ambition, covetousnes, hypocrisie, & other great enormities of the Pharisees, Scribes, and chiefe Rulers; he spares none, but freely reproves every offendor, and smites at every corruption with that sharp two edged sword, which goeth out of his mouth. This enrageth the corrupt mindes of the Iewes, and quite dasheth all their imaginary love and respect, which they seemed to beare to the Messias▪ the honourable and good affection which they had conceived towards his person, is turned into the very gall of bitternesse, when once his person appeares accompanied with such circumstances and quallities, as are utterly distastefull to …heir false opinions and corrupt affections. So that now, as the Prophet Malachy had foretold, so it falls out, [Who may abide the day of his comming, and who may endure when he appeareth?] Mal. 3.2. These Iewes could not abide it with any patience, nor can any whose harts are like unto theirs.

Now the cause of all this, why men indeed may hate that good they seeme to love, is from that perpetuall enmity which is betweene the flesh and the spirit, corruption and grace. A bad man thats unregenerate, may for some respects professe much love and liking of the Gospell and of Religion, and hee may for the present speake as hee thinkes: but in the meane while he is not aware, that still there remaines in him a roote of bitternesse, deeply fastned in his nature, which till it be plucked up, makes all religion distastefull to him. Theres in him an habituall corrupt temper of his heart, that stands utterly opposite to God and Goodnesse: and let it bee but once stirred by the preaching and application of the Word, you shall see presently, th…t the man who made shew of much love and affection to Christ and his Gospell, now boyles in fierce rage and inward p. 38malice against them, his heart swels with very scorne and disdaine to be brought in obedience under the commands of the Word; and now he testifies to all the world, that he cares not a button for God, for Christ, for Prophet, for Apostle, for Minister, for all or any of them: they are none of his friends: that will crosse him thus in his contentments, and hee will be an enemy to all that thus controule him.

Wherfore you see how dangerous tis to trust our selves, wherein without great heed taken, we may be Christs bitter enemies, when we thinke we are his deare friends. Let this be observed by those that are apt to thinke; Oh if Christ liv'd on the earth, or the Apostle Paul, or some other of those famous men were alive to preach unto us, wee would honour them with all possible reverence, we would kisse the ground they trod on, chaine our eares to their lips, follow them, heare them, obserue them, doe as they bid vsus. Fond conceits of men that know not what they say: such was the opinion of the Pharisees touching the old Prophets [Oh had we then lived, &c.] such was the rich mans dreame in hell, [Oh, father Abraham, but if one come from the dead.] Wee know how vaine these imaginations were, and will alwayes prove. Men admire vertue when they see it not, and the old proverbe is true, Dead men doe not bite: The Prophets are dead, Christ is gone to heaven Paul preaches no more, their names are now most honourable; tis a credit to bee their Disciples, and as for their writings, we can chuse either not to reade them, or not to apply them. But did we indeed s…e the holinesse, hum…lty, zeale, severity against sinne, strictnesse of conversation, still living and breathing in these men: were Christ againe in that his humbled estate, or any of his servants to preach unto us out of our Pulpits, should they with their accustomed boldnesse and zeale freely rebuke the disorders that are amongst all sorts of men, the Atheisme, Infidelity, Profanenesse, Pride, Luxury, Oppression, &c. that are now in the Christian world; Christ must be crucified againe, and p. 39scorned as much as ever, Paul should againe be accused by many a Tertullus for a pestilent fellow, and mover of sedition throughout the world, Act. 24.5. Amaziah would make a complaint upon Amos to Iereboam, that Amos hath conspired against him in the midst of the house of Israel, and that the Land is not able to beare all his words, Amos 7.10, Ahab would againe call Eliah a troubler of Israel, and his enemy, because hee reproves him of his Idolatry, covetousnesse, and murder, 1 King. 13.17. & 21.20. Looke what measure they found in their times, the same they should finde. The reason is manifest from that of Salomon, Prov. 29.27.Prov 29:27[the rightious is an abomination to the wicked] impiety and ungodlinesse abhorres the fellowship of holinesse & puritie; they that doe evill will hate the light: and that of Christ stands good for ever, Ioh. 7.7. [The world hateth me, because I testifie of it, that the workes thereof are evill.] It hated him then in his owne person; it hates him now in his Word, Sacraments, Ministers, and Ambassadors, all which are by ungracious men, yet calling them for Christians, derided, scoffed, contemned and trampled upon by a thousand indignities: and hate him it will still, so long as Christ by his Word & Ministers shall rebuke men of all their ungodly doings, It is not possible that men should ever love those, in whom as Salvian speakes, Nihil vident suum, quoniam Dei totum;De Gub. l. 8. they see nothing agreeable to their own humours, because all things agreeable to Gods will.

To conclude then, let us not thinke, that because wee are baptized, professe Religion, heare the Word, receive the Sacrament; wee are therefore such as doe truely love and honour the Lord Iesus Christ. No, let us goe upon a surer ground, and that is that most certaine and infallible rule which Christ gives, Iohn 15 14. [Yee are my friends if you doe whtsoever I command you.] Hee loves him truely that loves to obey him, and for his sake will bee content to doe any thing he bids him▪ be disobedient, and pretend what thou wilt, thou art an enemy of Christ, and Christ an enemie of thine. Thinke of this seriously as many as God shall p. 40touch their hearts to goe unto the Sacrament, that they may first purge their soules of their inward rebellion, and naturall hatred of Christ, lest whilst they in the Sacrament seeke for life by his death, they become guilty of his death. And remember, that as the bloud of Christ sprinkled on the soule by an holy faith, speakes better things than the bloud of Abel, namely, for mercy and pardon to bee given us; so where tis despised and troden under foot, being counted as an unholy thing, it cries much …owder for vengeance than did the bloud of Abel, and deserves a sorer punishment than any transgression against Moses Law, Heb. 10.28, 29.

Thus we have seene the nature and quality of this sinne of Vnworthy partaking at the Lords table: it followes that we goe forward unto the meanes which the Apostle here prescribes for the avoiding of this sinne, and that is diligent examination of a mans selfe before hee come unto the Sacrament. This the Apostle sets downe, vers. 28. in these words, Wherefore let a man examine himselfe, and so let him eate of that Bread, and drinke of that Cup.

The words need not any curiosity in the division or interpretation of them. The sence is plaine: Heres a duetie commanded unto us, thats Examination of ones selfe; and here the time or particular occasion that requires it, thats Before we come to the Sacrament. Tis not put to our discretion, the words are imperative: Let a man examine, let him eate; He must doe both, but first examine, then eate. The practicall conclusion that hence issues out is this.

[It is a necessary duty of every one, first, to examine himselfe before he presume to come to the Lords Table.]

In unfolding unto you this point of most excellent practice in Christianity, let us ascend a little from the particular to the generall; first touching upon the nature, necessity, and use of Selfe-examination considered at any time, then descending to the explication of this duety, with its particular relation to the Sacrament.

To examine ones selfe is in briefe, to take a true suruey p. 41of our spirituall estate in grace. This done by comparing our present condition, what wee finde in our selves, with the Scriptures. The Scriptures are they that supply unto us all Articles to be inquired of; telling us what is good, and required of us, what evill, and forbidden to us. They acquaint us with the nature of every sinne, of every grace, making a full discovery of the kindes and properties of both. When now a man shall question himselfe upon such interrogatories as these; Such and such sinnes are forbidden in the Word, and they that love and live in the practice of them, are wicked and gracelesse persons. Am I one of them that delight in doing such things? Againe, Such and such graces and dueties are required of all thos… that are truely good and godlie men, Have I those graces? Doe I practice those dueties? The conscience being thus examined, will returne a true answer to every question, Yea or Nay. Whence it will be easie to give a true censure of our spirituall estate, how matters goe with us in regard of grace or corruption. This is, in few words, selfe-examination: the necessity of which duety will appeare unto you by consideration of a double consequent that followes; one upon the neglect, the other upon the practice thereof.

1. The neglect of this Christian duety, breeds ignorance of a mans spirituall estate: a fault very easie to be run into, but be yee assured, of very great danger to those that take no notice of it in themselves. Tis true, that mans heart is deceitfull above all things, and tis very difficult to know it thoroughly; besides that, love of sinne and selfe-love makes us unwilling to see our own foule corruptions, or to enquire after such vertues and graces, as we know the want of them would but grieve us, and we suppose withall, that if we had them, they would be but a burthen to us. Wherefore we are apt to cast a vaile upon our understanding, and take up our rest in an ignorant perswasion, that all is well with us, because wee list not to know what wee want. Which resolution how dangerous it is, will soone appeare to any that can understand what mischiefes these are; p. 42namely, hardnesse of heart, presumptuous boldnesse in sinning, continuall danger to fall from bad to worse, and a fearefull preparation for all future terrors. There is no Milstone or Adamant so unyeelding to the stroke of the hammer, as is that heart which hath once for all taken up this conclusion, All is wel with me. Counsel him, admonish him threaten him out of the Word, Lapidi dixeris (in another sense) he heares you not, you may hold your selfe quiet, hee is well and warme, what doe you disquieting him? Discover unto him the danger of such courses as hee followes; that if he continue therein hee runnes upon his owne eternall ruine and destruction, you move him not a jot, except it be to choler: in which, for your courtesie, he'le returne such an answer as this; Sir, shift for your selfe, care not for mee, I trust to doe well enough for all that you say to the contrary: and so hee goes on presumptuously, till at last he perish in his great folly. Besides, such a carelesse regard of ones spirituall estate, throwes a man every moment upon a thousand unexpected dangers. Hee that knowes not how bad he is assuredly he cannot tell how bad he shall be. We walke among snares, and temptations are laid for us, which way soever wee turne our selves about: to prevent these, there needs great wisedome and watchfulnesse; hee that hath neither, can hee hope to escape taking? When the prudent are oftentimes caught, what shall become of rash and heedlesse adventurers? Surely experience tells us what is the issue of such wretchlesse and ill-advised men: when God in his righteous judgement shall suffer them to fall upon some fearfull temptations, that fit their secret, but to themselves unknowne corruptions, they take fire at the first stroake, and breake out into those vile impieties, when even themselves aforetime could not thinke of without detestation. But yet theres a misery worse than all this: when once God shall awake such a sleepy conscience, and teare off that covering wherewith sloath and security had …uffled and over-spread it. When by some notable judgment fallen on a man, God shall quicken in him the remembrance p. 43of his former iniquities, or when sicknesse shall seaze on him, summoning him to death, and death to judgement, when hee shall see his sinnes set in order before him, and large rolles of inditement written against him, within and without full of sinnes and woes: thinke you not that a man hath then rewarded evill unto his soule, by plunging himselfe into those perplexities, which watchfulnesse in time would have prevented? Oh what a maze is such a man in, who hath so many reckonings to be made up; when new and old must be reckoned for at once, when so many thousand thousand debts are to be cleared, whereof there is not so much as one poore farthing discharged? Had it not beene wisedome to have lookt into these things betimes, againe and againe to have set all reckonings to right, to have gotten the debt-booke crossed, the obligation cancelled, and a discharge sealed up unto our consciences in the bloud of Iesus Christ? This had beene a safe course; and not like desperate Bankrouts to let all things runne at adventure. Then might one have rejoyced in sicknesse, and triumpht in death, being delivered from all those terrors, which utterly overwhelme those carelesse persons, who in their dayes of peace and health never remembred God or themselves.

This and more also if more can be, is the danger of this duetie of examination, neglected: the benefit that comes by the

2. Practice of it, is on the contrary, a distinct and cleare knowledge of our spirituall estate. By this proofe and examination of our selves, we shall know plainly whether we be in the Faith, whether Christ be in us, yea or no; whether we be dead in sinne, or alive to righteousnesse: wee shall see what graces we have, what we want, what corruption we have overcome, what doe yet overcome us, what godly duties we practise, what we omit, where wee doe well, where wee faile. This will discover unto the whole temper of our soules, what evil affection is strongest in us, in what thing we are aptest to sinne, that so wee may p. 44be the more …eedfull to prevent a danger: againe, what graces are weakest in us, what most usefull for us, that so we may get these, and strengthen those. This particular distinct knowledge of our selves, will bring forth these three blessed effects.

1. Wakefulnesse and tendernesse of Conscience. Hee that is thoroughly acquainted with the state of his body, tha… knowes what dish is hurtfull, what healthfull to him; he t…at hath found what the danger of a surfeit is, will be, you may be sure, wary of his diet and course of living. Nature learnes us this care over a crazie body, and grace will teach as much watchfulnesse over a sinfull soule. Hee that hath taken thorough notice of the great distempers of his heart, how quickly enticed by every temptation to practise any evill, to neglect any good duties: Hee that hath found how ougly and fearefull the face of sinne is, when it is presented in its true shape, stripped of all its lying pleasures or profits, and accompanied onelyonly with Gods hatred and curse. He that hath found what it is to venter upon sinne, with the losse of Gods favour, the joy of the holy Ghost, the peace and sweetest repose of a good conscience, blame him not, my Brethren, if hee be affraid of sinne. Doe not censure him for foolishly precise, if hee often aske, and inquire, and doubt in many particulars of his practice, not daring to hazzard himselfe where haply hee sees others goe on confidently. Nay, blessed is this tempter of the heart, if that of Salomon be true, [Blessed is hee that feareth alwayes.] By how much more odious is the sinne of those, who in their hearts despise this tendernesse of conscience, and with their tongues raile, revile, and curse it, deeming it the signe of a silly effeminate mind to be affraid of any sinne, especially of small offences? But ever let those that beare the faces of men, and name of Christians detest such impiety, that, tramples under foote with scorne and disdaine, the most precious comfort of a Christians soule, a Good Conscience. Those men will then see their errour, when God shall coole the heate of their high bloud, and rebete p. 45the edge of their furious resolutions, by casting them upon their beds of affliction, and scourging them with the rod of his indignation. Then they will confesse that a good conscience, softned by grace, and purged by the sprinkling of the bloud of Christ, from the guilt of sinne, is more worth than millions of those unlawfull pleasures, wherein only, they sometimes thought, true contentment was to be found.