Christs Last Supper, Sermon 5
The Fift Sermon.
1. Cor. 11.30.31.32.
For this cauſe many are weake, and ſicke among you, and many ſleepe.
For if we would iudge our ſelues, we ſhould not be iudged.
But when we are iudged, wee are chaſtened of the Lord, becauſe wee ſhould not bee condemned with the world.
OVr holy and bleſſed Apoſtle Saint Paul, hauing in the former part of this chapter,The Coherence. …et downe the true and holy manner of miniſtring and receiuing the Supper of the Lord, as … direction for all good Miniſter and people to follow. Doth i… the ſeuenth and twentith verſe threaten the vnworthy receiuers that they are guiltie of no leſſ… then high treaſon againſt th… blood of Chriſt, for prophaning and vnworthy receiuing of th… ſame.
And verſe 28. He layes dow… a generall rule to be obſerued o… all, that will come worthily an… prepared as they ought. Let euer… one therefore examine himſelfe, an… ſo let him eate, verſe. 28.&c. Firſt his knowledge, whether it be ſound an… ſanctified. 2. His faith, whether i… be firme or not. 3. His Repentance, whether hee hauehave a diſlik… of ſinne paſt, a reſolute purpo… and indeuour to auoyd ſinne fo… the time to come, reſoluing to obey God in all things. 4. whether he come in louelove and charitie to man. All which are abſolute neceſſary in eueryevery true communicant, yt deſires to receiue this Sacrament worthily.
Verſe 29. The better to awake al careleſſe and vnreuerent receiuers of this holy Sacrament. The Apoſtle comes to ſhew them the danger of the want of this preparation: viz. That ſuch doe not onelyonly looſe their labour, or the benefit which otherwiſe they might receiue by the vſe of this Sacrament, but ſuch doe indeede prouoke Gods heauie wrath and diſpleaſure againſt them, & hereby haſten and procure their owne iudgement. Becauſe they diſcerne not the Lords body. That is, they put no difference betweene the Bread and Wine thus conſecrated and ſet apart for ſuch a holy vſe, and ordinary Bread, and ordinary Wine.
Now in this 30. verſe the words of this text, the Apoſtle comest o… proue that which hee had ſe… downe before: viz. that the vnworthy receiuer of the Lord… Supper, drawes downe God… heauy wrath and vengeance by this meanes vponupon him, and this hee doth by bringing in the Church and people of God in Corinth, to witneſſe this truth who for this very ſin of vnworthy receiuing of this Sacrament, were many of them ſtricken, ſome with one diſeaſe, and ſome with another: ſaying For this cauſe many are ſicke and weake &c.
q.d. You your ſelues oh Corinthians finde this to bee true, that the vnworthy receiuer of this Sacrament eateth and drinketh his owne iudgement. Seeing that for this ſinne of yours, the iudgment of God is vponupon you, in puniſhing many of you with faintneſſe, ſickneſſe, yea and with death alſo. All which iudgements of God now reſting vponupon you, are ſo many witneſſes of Gods diſpleaſure againſt you for this ſinne. This is the ſome of this verſe.
Doct. 1 Wherein wee are to obſerue how our Apoſtle applyeth particularly, that which he had ſo generally propounded touching the abuſe of this Sacrament.It is the miniſters duty to make particular application of their Doctrines. Teaching
That it is the duty of eueryevery faithfull miniſter of Ieſus Chriſt, to make particular applications of thoſe Doctrines the which they deliuer: not to ſooth the people in their ſinnes, but plainly to ſet them before them, and to ſhew them the iudgments of God that are vponupon them for the ſame. And thus doth Nathan make a particular application of the parable of the ſheepe, ſaying to Dauid, 2. Sam 12.7 I. Reg. 21. Exo. 9.13 Act. 14.25. Mar. 6.18. Ioh. 4.9Thou art the man. Thus doeth Elias reproue Ahab: Moſes, Pharao Paul, Felix: and Iohn Baptiſt, Herod, &c. yea, thus doth Chriſt him ſelf deale with the woman of Samaria, who did but dally with Chriſt, vntil he came to lay to her charge her particular ſin, that ſhe was a wicked woman, no better then a whore or harlot; and then ſhe was tamed, and began to liſten vntounto Chriſts doctrine. And there is great reaſon that the Miniſters of God ſhould deale thus truely and faithfully with mens ſoules: For
Reaſon. 1 Firſt, it is Gods commaundement, that his miniſters ſhoulde deale ſo plainely,Eze. 33. and faithfully with the ſoules of men, to lay open their ſins, and to acquaint them with the iudgment to com. And heere-hence it is, that the Lord doth giuegive vntounto his ſeruants in the Miniſtery, ſuch names and titles, which ſerue to put them in mind of their duety heerein:Eze. 3.1. Eze. 34.1. 1. Sam. 9.9. 2. Pet. 1.…3. as Watch-men, Shepheards, Seers, Remembrancers, &c.
Reaſon 2 Secondly, becauſe we know, that conviction is the ready way to Conuerſion. And the iudgement of man muſt firſt of all bee convicted to ſee its error, before he can come to leaue and forſake the ſame.
Now then, inaſmuch as this is it where-vntounto all the labours of Gods ſeruants in the Miniſterie, doeth tende to bring men to ſee their ſins, and to repent for the ſame; this can they not more better effect, then by the particular application of their Doctrins, bringing downe the ſame, and applying it vntounto the conſciences of the hearers.
Vſe. 1 for reprofe.And ſurely this doth ſerue to ſhewe, why ſo many that labour in the Lords vineyard amongſt vsus are ſo vnprofitable, and do ſo little good in their Miniſterie; the reaſon is plaine, they deliuer generall Doctrines, without their Vſes; they make not a true and particular application of the ſame vntounto the Conſciences o… their hearers, and ſo it wants the life of all Application, and fals to the ground. Men hauing no… their portion out of the ſame deuided amongſt them.
Vſe. 2 Secondly, for inſtruction to Miniſters.this may ſerue to admoniſh all Miniſters of the Worde, that as they deſire to ſee ſome fruite of their labour, the conuerſion of their hearers, and thoſe the Lord hath committed vntounto their charge: So to behold Pauls practice here, to deale faithfully with mens ſoules, to rip vp mens conſciences to ſmite home, to preſſe them with their ſinnes, and to ſay with Nathan, Thou art the man. For indeede, ſuch is the deceiptfulneſſe of mans nature, that vnleſſe men be plainely and faithfully dealt withall, wee may ſee, that ſelfe-louelove wil make men put off the moſt wholeſome inſtructions vntounto others, as if they did no whit concern themſelues. This is a good leſson for ſuch, and ſuch a man, I would they had heard it: Whereas indeede, it concerneth none more then themſelues. Paul preuents this amongſt this people of Corinth, and tels them, That many amongſt them were weak, &c. Oh that this duty were duly regarded of all in the miniſtery, it could not be but we ſhould then find the fruite of the ſame: much peace in our own ſoules, in the conſcionable diſcharge of our duty therin, and the good of many a poore ſoule that is vnderunder vsus.
Vſe. 3 For inſtruction to hearers.Thirdly, & laſtly, if this be the duty of Gods Miniſters, to make particular application of his doctrines, and to preſſe the ſame vp on ye conſciences of his hearers: You that are our hearers, muſt be thus content to bee dealt withall, and not to ſtorme againſt the Miniſter, nor to kicke againſt the word. For this know, that if the word of God be not as an edged ſword, to cut ye throat of thy ſins, it is a ſign the Lord hath caſt thee off from his care, & intends to glorifie himſelf in thy deſtruction. And therefore, as you tender the ſaluation of your owne ſoules, ſuffer the Lords Chyrurgians to make inciſion into your ſouls, by the ſharpe razour of the Law, who beſt know what will be the danger of a feſtred ſoule with Sinne, and muſt launce the ſame before it can be cured: rather ſay with Dauid: Let the righteous ſmite me friendly: Pſa. 141.4.a good ſigne of an humbled ſoule, and broken heart.
Many are weake, ſicke, &c.
Heere we hauehave three kinds of corrections & viſitations, that almighty mighty God layeth vppon this people.
1. Many were weake: That is, had vppon them ſome lingering and fainte diſeaſes, as the Conſumption, &c.
2. Some were Sicke, and ſo were vexed vvith more painefull griefes: as Agues, Fluxes, Feuers, &c.
3. Some were fallen aſleep: that is, the Lord had by his own hand taken them out of the worlde by death.
Obiect. But here lyeth the doubt, how the Apoſtle knewe, that theſe plagues and puniſhments ſent of God, were for this ſin of theirs, their vnworthy receiuing of this Sacrament.
Anſw. I anſwere; Firſt, he was taught and inſtructed by Gods ſpirite what to ſay: and therfore might boldly ſay it. But beſides, Paul knew that God had threatned thus to plague his people for this ſinne, as hee threatened by Moſes his ſeruant.Deu. 28.21.22.27.28. And had further in all ages, executed ſundry iudgements vppon his Church and Children, for ſuch open and common tranſgreſſions. And therefore Paul ſeeing theſe iudgments vponupon theſe Corinthians, and knowing this to be a common ſin amongſt them, as Gods Miniſter, concludeth thus: For this cauſe, &c.
And heerin I ſee not the contrary, but the ſeruantes of God hauehave warrant to ſay the like, namely, that when we ſee a iudgment of God vponupon a place, and withall, doe ſee ſome great and common ſinne to raign amongſt them; we may ſafely put them in minde of their ſinnes, and tell them that this iudgment of God is vponupon them for ſuch ſinnes, as are ſo rife & notorious amongſt them. There was good cauſe then why Paul ſhoulde thus charge them.
Doct. 2 Now for the ſeuerall iudgement, it is not needeful to ſearch & ſo to determine what diſeaſes they were, that this Church and people were ſicke of, and died, It is ſufficient for vsus to knowe that theſe ſickneſſes and diſeaſes which the Lord had ſent, were ſtrange diſeaſes, as may appeare, in that our Apoſtle doth take ſpeciall notice of them, which he would not hauehave done if theſe had been ordinary. The note that we may obſerue herehence is
That ſickneſſe,Sickneſſe and diſeaſes are the fruit of ſin. diſeaſes &c. are the fruit of ſinne, according to that of the Prophet Ieremy: Man ſuffereth for his ſin. Lam. 3.39.And this doth Moſes moſt clearely ſet downe, when hee denounceth ſo many ſeuerall puniſhments againſt the people of Iſraell, as the Peſtilence, Deu. 28.22Feuer, burning Ague, Conſumption &c: if they ſhould diſobey the the voyce of the Lorde their God.
But of this we hauehave ſpoken more fully in the former Sermon. The reaſons are
Reaſon. 1 Firſt, the Lord is iuſt, and cannot do any wrong. He neuer correcteth, but their is ſome thing amiſſe.
Reaſon. 2 And Secondly, eueryevery man is guilty of many ſinnes, the leaſt whereof, deſerue all thoſe corrections that are layd vponupon him. And wee hauehave euer cauſe to ſay moreouer,Lam. 3.22. That it is the Lords mercy that we are not conſumed. Our ſinnes euer deſeruing heauier plagues, and more greuious iudgements.
Vſe. 1 Let this teach vsus then in all our afflictions, to acknowledge our ſinnes to be the cauſe thereof, and to make a good vſe of the ſame to reformation of life. For theſe diſeaſes of what nature ſoeuer, they be but the fruit of ſin. This was that counſell that Daniel gaue to Nabucadnezzer, Dan. 4.24.Namely to breake of his ſinnes by repentance. And his tranſgreſſions, by hauing compaſſion on the poore. And ſurely this is the beſt counſell that one Chriſtian can giuegive to another in affliction, viz. To breake of their ſinnes by vnfained repentance and turning vntounto the Lord. This is the way to ſtop the breach of Gods wrath, and to moue the Lord to reuoke his iudgements, and without which we ſhall but wearie our ſelues in vaine, for we muſt firſt remoue the cauſe of Gods iudgements, our ſinnes, or elſe the hand of God cannot bee remoued.
Vſe. 2 Secondly, this condemnes that helliſh and brutiſh ſpeech of many, who when they are weake, or ſicke, or at the poynt of death, aſcribe all to fortune, chance, or this or that cauſe. But neuer looke vntounto the correcting hand of God. Iob acknowlegeth all theſe things to come from God, though it was, the deuill and wicked men that ſpoyled him. Oh let vsus in Gods name,Iob. 1.21. learne to bee wiſe herein, to acknowledge that all ſickneſſe, and eueryevery kind of diſeaſe, is Gods viſitation, ſent of God to humble vsus, to make vsus to know, and to acknowledg our ſinne, and to ſeeke vntounto him for mercy. And ſurely when wee know that ſickneſſe comes from GOD, it will make vsus not onelyonly to ſeeke vntounto him for helpe and deliuerance from trouble, but be a good meanes likewiſe to worke in vsus patience, to wayte his leaſure, when wee can perſwade our ſelues that they come from a louing Father, & ſent for the good of our Soules.
And many ſleepe.
Hence I might obſerue diuers things.
Doct. 3, Firſt, ye mercifull and gracious dealing of the Lord GOD towards his children,Gods iudgments are ſeaſoned with mercy. who rather then they ſhoulde come to eate of this Sacrament vnworthily, Eſay. 57.2.and ſo to prouoke him to wrath againſt them, doth firſt humble them by ſickneſſe,Eſa. 54.7.8. and after takes them away by death. And thus indeede the Lord takes away his children, when they are at the beſt, and by death hee doth preuent many euilles in them to come. And thus the faithfull are taken away from the Euill to come. Pſal. 103.13.14.15.And howſoeuer he may ſeeme for a time to hide his face, yet with an euerlaſting mercy he hath compaſſion on his; But I will not ſtand long on this poynt.
Vſe. The vſe, ſhewes what a fooliſh cuſtome that is amongſt the Papiſts, yea & amongſt many other that are ignorant herein, who in time of ſickneſſe and weakeneſſe muſt then receiue the Sacrament at home in their houſes, in their chambers, and on their beds. I do not ſpeake this as that I holde it in all caſes vnlawfull ſo to doe, but that the ſicke deſiring it, may hauehave the ſame adminiſtred vntounto him, that doth hunger and thirſt after the ſame, and is in ſome good meaſure prepared thereunto. But I ſpeake as ye ſame is commonly ſo vſed, o… rather indeede abuſed. For wha… do ſuch elſe but croſſe God to his face. For whereas ye Lord doth by ſickneſſe tye vp a man or woman, and doth as it were, round them in the eare, and ſay, thou maieſt not receiue at this time thou art vnfit, they ſay oh, but we will receiue, and that at home though the Lord ſay nay. And whereas the Lord hath ſhut them out of his houſe, and keepe them backe from his Table, leaſt they ſhoulde abuſe ſo holy an ordinance, they notwithſtanding are ſo far from being humbled for their ſinnes, and for their particular failings therin in this duty, as that if the Lord do not ſtrik with the ſtroke of death it ſelfe, they will not be kept from abuſing the ſame ſtill.
I ſpeake not this I ſay, to diſhearten any from receiuing of this Sacrament, either at home, or in time of ſicknes, but to warn men of their ſuperſtitious cuſtome therein, who receiue the ſame ſuperſtitiouſly, and conſider not that the Lords hand is euen then vponupon them, for abuſing the ſame before.
And ſome are fallen a ſleeepe.
Doct. 4 The laſt thing that we may obſerue from this texte is,The death of the godly is but a ſleepe. how the Apoſtle calleth here the death of ye godly a Sleep. A poynt indeede of ſingular comfort to the godly, in that the death of their bodies is nothing elſe, but a ſweete ſleepe. They die not, but ſleepe. And ſo it is ſayde of Dauid, Salomon, Hezechias. &c. That they Slept with their Fathers. And ſo in the New Teſtament, death is vſually tearmed a Sleepe. As when CHRIST came to Lazarus,Ioh. 11. hee ſayth, Lazarus is not dead, but Sleepeth. And of Stephen it is ſayde,Act. 7. that Hee fell aſleepe. And ſo are the graues of the Sayntes departed called Beds, according to that of the Prophet:Eſay 57.2 And they ſhal reſt in their Beds, eueryevery one that walketh before the Lord in righteouſneſſe.
Now the Reaſons of this reſemblance are thus conceiued:
Reaſon. 1 Firſt, as ſuch as lie downe in their beds to ſleepe, doe not lye downe for euer, but riſe againe much refreſhed, and more chearfull then before, to doe the work of life: Euen ſo the elect of God, and the bodies of his ſaints, howſoeuer they taſt of corruption, do not periſh in corruption, but are layde in their graues, as in a bed of Downe,Reu. 14.13 that ſo reſting from their laboures, and from all paine and griefe, they may riſe againe at the laſt day, to eternall life.
Reaſon. 2 Secondly, a man that is aſleepe, may bee awaked out of the ſame by another: Euen ſo the dead are as eaſily reuiued by the voyce of God, as the liuing man awaked out of his ſhalloweſt ſlumber.
Vſe. 1 Such then do erre, not knowing the Scriptures, nor the power of God, that teach and maintaine, that the body by death is reſolued into its firſt principles, without hope of reſtoring to life. As alſo, againſt all Sadduces, that conclude againſt the Article of our reſurrection: But not to ſtand on this.
Vſe. 2 We learne heere, not ſo much to feare death; For, it cannot hurt the Childe of God, there is nothing in death to be feared of the godly: It is the paſſage into life, the body reſting in the graue as in a bed, vntill that great day of the Lord ſhall come, when it ſhall riſe againe to life. Which may teach vsus likewiſe, to moderate our lamentation for the departure of our friends:1. Theſ. 4.13. Brethren, ſayth Paul, I would not hauehave you ignorant, concerning them that ſleepe in the Lord, that ye ſhould mourne, as men without hope. Shewing, that this immoderate feare of death, and this exceſſiue mourning of many for the dead, it ſprings from ignorance & want of Faith: For, if we beleeued this, that they are layd a ſleepe, and their Soules beeing in heauen, their bodies lie in the earth, as in a bed of Downe, vntill the iudging day, and then that they ſhall riſe to glory, why ſhold we mourn ſo much for them?
For if wee woulde iudge our ſelues, wee ſhoulde not be iudged of the Lord.
In this verſe, the Apoſtle ſheweth a reaſon why the Lord dealeth ſo ſharpely with his people, and correcteth them ſo ſorely for this ſinne of theirs, their vnworthy receiuing of this Sacrament, namely, becauſe they wold not ſee their ſin, be humbled for the ſame, and condemne themſelues as guilty before God, of vnworthy receiuing of this Sacrament: And therfore the Lord was conſtrained to take the matter into his owne hand, and to correct them for the ſame.
For if we would iudge our ſelues.
That is, enter into our owne hearts, examine our owne wayes, and call our own ſinnes vntounto account, and condemne our ſelues for the ſame, then ſhould we not in this manner, be iudged, and condemned of the Lord.
Concerning this remedy heere preſcribed by the holy Ghoſt, to auoyd Gods iudgment, and eternall condemnation. It ſtands we ſee, in the practiſe of this moſt needefull and Chriſtian duty of mens entering into their heartes and Soules, to examine and find out their ſins, and to iudge and condemn themſelues for ye ſame.
Now that we may perform this duty aright, we muſt know,Four things neceſſary to the iudging of a mans ſelfe. there is a fourfold duty to be performed by vsus: for in iudgment there muſt be examination, accuſation, condemnation, and execution. And theſe foure are likewiſe neceſſary to the iudging of a mans ſelfe.
Firſt,Examination. there muſt be a ſerious examination of our ſelues, and of our own eſtates, how it fareth betwixt God and our ſoules, which is wrought by the law of God, by the which as in a glaſſe, we may behold the ſundry ſins we hauehave committed, as ſo many ſpots and blemiſhes in our ſoules, and this examination and tryall of our own hearts and eſtates is ſo needfull, as that without it, it is impoſſible to iudge himſelfe, or to repent truely of his ſins: For by the conſcionable perfourmance of this duty, coms the knowledg of ſin, and of our miſery, which is the firſt ſtep vntounto true repentance.
And to this end, in the word of God, the Lord doth often call vp on men to conſider their wayes, and to call their liues to acount, and that ſo they may attaine vntounto the ſight of their ſin, and come to repentance for the ſame. The Prophet Ieremy doth often call vponupon this ſaying:Ier. 3.13 Know thy ſins, O Ieruſalem. Lam. 3.39.And againe, Wherfore is the liuing man ſorrowfull, man ſuffereth for his ſin. Let vsus ſearch and try our wayes and turne vntounto the Lord. Where he ſhewes that for want of this iudging of our ſelues, men are puniſhed, and becauſe they will not enter into a narrow ſearch of their owne ſoules, they doe not returne vntounto the Lord. So Dauid, I conſidered my own wayes, and turned my feete to thy Teſtimonies. Pſ. 119.5…And the like ſpeece is vſed by the Prophet Zephany: Zeph. 2.1.2Fan your ſelues, oh my people. Yea common reaſon doth require the ſame, before a man can frame himſelfe to enter into a right courſe, hee muſt thorowly bee reſolued and perſwaded within himſelfe, that hee hath beene miſtaken in his former courſe of life. I might multiply teſtimonies in this kinde, but theſe ſhall ſuffice, to direct vsus in this duty, how neceſſary this ſtrict tryall and examination of our owne eſtates, is to the iudgeing of our ſelues.
Ioel. 2.13.OnelyOnly let me adde this, that in this our examination we muſt not only ſearch after our groſſe ſins,Act. 8.22. but euen after our moſt ſecret corruptions. For true repentance extends it ſelfe not onelyonly to the groſſe euiles of mens liues, but euen the moſt ſecret corruption of the heart, and of the Soule.
And we muſt withall conſider the Circumſtances of our ſinnes, as when, where, & how, we hauehave committed the ſame, that ſo accordingly wee may labour for humiliation for the ſame. And herein it ſhall bee ſafe for vsus to paſſe thorough the whole law of God, and take a viewe of our liues by eueryevery particular commandement, that ſo we may the better come to ſee and acknowledge our miſery, and want.
Vſe. 1 Firſt, then this ſerues to diſcouer vntounto vsus ye reaſon why there is ſo little faith & true repentance in the world, why men are no more humbled for their ſins, and doe not repent of the ſame. Poore Soules, they know not that they doe euill, ſuch either cannot or do not ſearch themſelues, they call not their owne wayes to account. Now then how can ſuch come to repentance, and to hauehave their ſinnes pardoned, that neuer yet called their ſinnes to account, nor queſtioned their eſtate. Such neuer came as yet where repentance grew. Well then I ſay againe, marke well this poynt, doe not lightly paſſe it ouer, but eſteeme it as the bleſſed truth of God, that the ſight and vnderſtanding of our owne wandering, is the firſt ſtep vntounto eternall life and ſaluation, and to iudge our ſelues, that ſo wee may in the ende eſcape the condemnatorie ſentence of the Almighty.
Vſe. 2 Secondly, wee may obſerue hence, what a ſingular a fauour of God it is, when he doth open a mans eyes to ſee his miſeries, & to find himſelfe like a loſt ſheepe to hauehave gone a ſtray. Surely, ſurely, this is the begining of al grace & true conuerſion vntounto God. Whereas ſuch as are yet ignorant of their own eſtates, or cannot abide to looke into the Law, whereby ſinne comes to be diſcouered. It is a plaine ſigne that ſuch a one, is in a moſt deſperate caſe, paſt hope,Pſal. 50. and God himſelfe muſt bee faint to take him into his own hand, for ſin muſt be iudged.
And thus much for the firſt degree of iudging of our ſelues: our examination of our owne eſtates.
The ſecond particular,2 Accuſation. wherein this iudging of our ſelues doth conſiſt, is Accuſation. Or the preferring of bils of inditement againſt our ſelues: and to accuſe our ſelues before God for our ſinnes. And indeede, if wee woulde not bee iudged and condemned of the Lord, we muſt bring our ſelues as poore priſoners to ye barr of Gods iudgment ſeate. And this wee do when wee ſet our ſelues, in the preſence of God, and enter into a narrow reconing with our owne Soules, and conſciences, as if now were the day of iudgement. To ſee what our conſcience (which is as a little God and iudg in our boſom) woulde ſay againſt vsus. And ſurely the often performance of this duty,Note. to bring our ſelues thus into Gods preſence, to ſee what an acnount we can make vntounto GOD of our liues paſt, will be a good meanes to bring vsus to this duty, to iudge our ſelues, that we be not iudged of the Lord: and where men doe truly come to the ſight of their ſinnes, and vntounto true repentance for the ſame, there will euer follow this Accuſation for ſinne. In true repentance there is euermore a diſpoſition to lay to a mans owne charge aſmuch as is poſſible. A penitent ſinner needs none other aduerſarie then his owne conſcience, he himſelfe is his owne foe. And this appeares clearely by that of Dauid, I hauehave ſinned exceedingly (ſaith he) and done very fooliſhly. 2. Sam. 24.10.And it is the practiſe of Ezra in that confeſſion of his, hee makes in the behalfe of the whole Church: Our iniquities are increaſed ouer our heads, Eſay. 9.6.and our treſpaſſes are growne vp to heauen. And that of the Prophet Daniel is moſt excellent to this purpoſe when he ſaith, Wee hauehave ſinned and committed iniquitie and hauehave done wickedly, Dan. 9.5.and hauehave rebelled, euen by departing from thy precepts, and from thy iudgemens. How doth the Prophet there accuſe for ſinne, by the acknowledgment of the peoples degrees of ſinnes:1. Tim. 1.13 And if we require ſome examples, we may behold Paules practiſe herein, confeſſing himſelfe to bee a Blaſphemer, an Oppreſſor &c. Yea the Cheefe of ſinners. And that of the Prodigall, who confeſſed that he had ſinned againſt heauen and againſt God &c. All which as a cloud of witneſſes, Serue to informe our Iudgement, and to ſettle the ſame in the truth of this poynt, that vntounto this iudging of our ſelues there muſt be ſelfe-accuſing▪ and indeede where there is true repentance, there is in ſome Vſe. 1 meaſure this diſpoſition.
The vſes followe.
If this accuſing of a mans ſelfe be ſo neceſſary vntounto the iudgeing of our ſelues, that ſo we may eſcape the condemnation of the Lord: what ſhall we ſay to thoſe that ſtudy the Art of mincing and extenuating of ſinne? poore ſoules, ſuch neuer came where repentance gr…we. And yet the world affords thouſands of theſe, who notwithſtanding, thinke themſelues to bee in good cauſe▪ that can put vppon couetouſneſſe, the cloake of frugality and good husbandry: vpō drunkennes, good-fellowſhip &c, ſo far are many from accuſing themſelues for ſin, as that they rather iuſtifie themſelues in their euill wayes.
Vſe. 2 But let this ſerue for matter of inſtruction vntounto vsus all, that as we deſire the pardon of our ſinnes▪ & to hauehave ſome good euidence vntounto our owne ſoules, of our repentance, to aggrauate our ſins, & to accuſe our ſelues vntounto God for our manifold impieties. Oh it is an excellent ſigne of grace in a man, to think he can neuer lay enough vntounto his owne charge. Oh this is the onelyonly way to hauehave our ſin couered before God, to confeſſe and vncouer the ſame vntounto him. For he will iuſtifie vsus if we condemne our ſelues. Hee forgets our ſinnes, if we remember them: and when we are vile in our owne eyes, wee are moſt precious in the Lords, and when we are loſt in our ſelues, wee are found of him.
3 Condemnation.The third degree of this iudging of our ſelues, is Condemnation. And that is a paſſing of Sentence againſt a mans ſelfe, acknowledging that if the Lorde did bring vppon him ſwift damnation, hee were moſt iuſt and righteous in his iudgementes: Like ye penitent theefe vponupon the Croſſe:Pſal. 51.4. Pſal. 32.5. We are iuſtly puniſhed. And this was Dauids caſe in diuers places of his Pſalmes, ſaying I ſayd (or determined with my ſelfe) I will confeſse my ſinne againſt my ſelfe. And ſo Iob:Iob. 4….6. I abhor my ſelfe, and repent in duſt and aſhes. And indeed, herein lyeth a principall part of this iudging of a mans ſelfe, when a man comes ſo to ſee his ſinnes, and Gods heauy diſpleaſure for the ſame, as that he can ſubſcribe vntounto Gods iuſtice, euen in his owne condemnation: acknowledging that God is iuſt, and that he himſelfe deſerues far more greater iudgment: And neuer comes a man to bee truely humbled for ſinne in himſelfe, till hee be brought to this paſſe, to iudge and condemne himſelfe.
And vntounto the three former degrees of iudging a mans ſelfe,4 Execution there may be added a fourth, and that is Execution, 2. Cor. 7 11.and holy Reuenge. And this is when we beat downe our bodies, and mortifie our members, denying them that ſway and ſwinge in the wayes of vanity: And the vndertaking of good dueties, that the like occaſions may bee preuented for the time to come.
By all which wee ſee that this iudging of our ſelues is no ſmall matter, nor eaſie thing, which ſhold make vsus ſo much the more carefull to performe the ſame aright. And thus we hauehave ſeene what the iudging of our ſelues is, a duty how neceſſary, appears in the laſt clauſe of this verſe.
We ſhould not be iudged.
In which wordes, the Apoſtle meaneth that wee ſhould not be condemned and puniſhed of the Lord, and heerin giuing vsus to vnderſtand:
Doct. 5 That the onelyonly way to turne away the Lords wrath, is,The onelyonly way to turn away the Lords wrath is to iudge our ſelues. Pro. 28. to iudg our ſelues, as hath beene declared, and might further be manifeſted by many teſtimonies, as that of Salomon: He that hides his ſinnes ſhall not proſper, but hee that confeſſeth and forſaketh them, ſhall find mercy. And how often doth the Lord by his Prophets tell the people, that if they woulde turne from euill wayes, that he would Repent him,Ier. 26, 3.13. Pſal. 78.34. &c. and turne from his fierce wrath he had conceiued againſt them: euident teſtimonies to cleare this truth.
And for this cauſe, did the Lord call vponupon his Prophets, to meete the Lord before the Decree came forth, and the Lords wrath was kindled againſt his people. To kiſſe the Sonne, leaſt hee were angry: Ionah 3.9 Pſal. 2.1. Eſay 55.6And to ſeeke the Lorde, whileſt he may be found, &c. And indeed, the Scriptures affoord vsus diuers examples, of ſuch as by iudging themſelues, hauehave turned away the Lords iudgement, not only the godly, but euen among the wicked themſelues,Exo. 9. as Pharao Ahab, &c. And not only of men, but the ſame hath beene proued true of whole Cities, and Countries: as Niniueh, and of the people of Iſrael, and the like.
Vſe. This ſerueth for our inſtruction, to perſwade all men thus to iudge themſelues, ſince it is the onelyonly way to eſcape the iudgement of God. Which mercy and bleſſing none can ſufficiently prize, but ſuch as hauehave felt what a fearefull thing it is, to fall into the hands of the Almightie, and and hauehave themſelues felt his heauie hand.
And therefore in Gods name, as we deſire to eſcape the iudgement of God, let vsus make conſcience of this remedy, to enter into our owne heartes, call our owne wayes to accompt, that ſo iudgeing our ſelues, vvee may not bee iudged of the Lord.
ver. 32.
But when wee are iudged, wee are chaſtened of the Lord, that wee ſhoulde not bee condemned with the world.
In this verſe, the Apoſtle makes plaine his meaning, and ſets down the principal end why God correcteth his children, viz. That they ſhould not be condemned with the world.
Which the Apoſtle doeth to this end, to anſwer a doubt that might ariſe and trouble the conſcience of Gods Children, to whom this comfort doth appertaine. And that is this:
Obiect. If God ſent theſe ſtrange iudgements amongſt them, for their ſinne of vnworthy receiuing, and that becauſe they did not iudge themſelues: They might by and by gather, that they were out of Gods fauour, and therefore feare that theſe iudgements were tokens of his wrath, and ſhoulde turne to their deſtruction.
Anſw. To this doubt of theirs, the Apoſtle anſwereth in this verſe, that howſoeuer they had indeed deſerued the Lordes ouerlaſting wrath, yet the Lorde in iudgeing them, did not caſt them off, or like a rigorous Iudge, in fury take vengeance vppon them: But rather, as a Father, did chaſtiſe them, and that to this ende, that heereby, they might bee brought to repentance, and ſo deliuered from condemnation with the world.
We are chastened of the Lord, that we might not be condemned with the World.
Out of theſe wordes wee may gather three concluſions.
Firſt, that the wicked worlde,Three concluſions from the text. or the world of wicked men, ſhal aſſuredly be condemned.
Secondly, that the godly ſhall not be condemned, but certainly ſaued: and
Thirdly, that one principall means that God doth vſe to free his children from condemnation is correction.
Doct. 6 Firſt that the world, that is the wicked men of the world, who are ſo called becauſe of their multitud,The wicked ſhall certainely bee condemned ſhal moe aſſuredly be condemned. And the Lord will take vengeance vponupon them at laſt. There is nothing of more certaintie then the ſeueritie of Gods iuſtice vponupon …oſe, who are no way prouoked by the abundance & riches of his mercy to repent.Gen. 18. And hence is it that the Lord in the Scriptures is called a Iudge, Pſal. 50.6.and a righteous Iudge, to ſhew that the Lord in time will take vengeance vppon the wicked.2. Tim. 4.8. Iob. 21.20.And Iob ſpeaking of the wicked ſaith, His eyes ſhall ſee deſtruction. Pro. 17.15.And Salomon ſaith that He that iuſtifieth the wicked: and he which condemneth the iuſt, are both an abhomination to the Lord. And by the Prophet Eſay, Eſay. 5.23.the Lord denounceth a heauy woe againſt thoſe which iuſtifie the wicked. Now if the Lorde doe hate it in others, to acquite the inocent and to condemne the iuſt; wee may be well aſſured, it will bee far from the iudg of all the world to doe vniuſtly. For he is not reſpecter of mens perſons. Act. 10.But wil in the ende moſt certainely execute iudgement and vengeance vponupon the wicked.
And if we would looke vponupon ſome particular examples, the Scriptures afford vsus diuers, as euident teſtimonies of the ſeueritie of Gods iudgement vponupon the wicked. Hee ſpared not the Angels (ſaith Peter) which kepte not their firſt eſtate.2. Pet. 2.4.Iude. 6.
He ſuffered the old worlde long, but at the laſt he cleared his iuſtice, and brought a Flood of deſtruction vponupon the wicked; and ſo at laſt hee remembred the ſins of the Sodomites. And anſwered the cry of them with fire and Brimſtone from heauen. What though Pharaoh, Saul, Ahab, and Ieſabel, flouriſh for a time, it will be but for a time, their Damnation doth not ſleepe, nay more to ſhew the certaintie of the condemnation of all wicked and vngodly men,Iohn. 3.18. our Sauiour ſaith, that the wicked are condemned already.
Firſt, in the iuſtice of God who will puniſh th… tranſgreſſors of the law:Gal. 3.10 Curſed is eueryevery one that abideth not in all things, &c.
Secondly, in the court of a wicked mans conſcience, wherein God doth begin to execute the ſentence of condemnation vponupon them, giuing them either a guiltie and an accuſing conſcience, as it were ye flaſhes of hell in this life; or elſe hardnes of heart, and blindneſſe of minde, which iudgement of God is no way inferiour to the former.
And thirdly, in Gods decree and Gods accoumpt, they are condemned already: that is, are as ſure and certaine of condemnation. As if they were already plunged into it.
Vſe. 1 This ſerues, firſt of all to aſſure as that there is a day of iudgement comming, when eueryevery man ſhall receiue according to his workes. 1. Cor. 5.10Againſt all thoſe blaſphemies of the wicked, who ſay, where is the promiſe of his comming, for ſince the beginning, all things continue alike. And thus the wicked that contemne religion, ſcoffe at al pietie and godlineſſe, make but a ſcoffe of the iudgement day, either that it ſhall not come at all, or that the Lord will iuſtifie the wicked and the ſinner in that day. Oh how hath Sathan blinded the mindes of ſuch. I aske ſuch why that day is called the day of the Lord. 2. Pet. 3.10.And the terrible day of the Lord ſhall come as a theefe &c. Luk. 19.42.Rom. 2.5.And yt it is called the day of the Declaration of the iuſt iudgement of God. 1. Theſ. 1.5.8.But that the Lord will be exalted in iudgement in that day. When hee will reuenge himſelfe vponupon his enemies, and vponupon all impenitent ſinners.
Vſe. 2 Secondly, this may ſerue for matter of terror vntounto all wicked and impenitent ſinners, to conſider in what a wofull and fearefull eſtate they are in, they are as ſure and certaine to be condemned (without repentance) as if they were plunged in hell already. What though a traytor that is condemned, hauehave the libertie of the Tower or Caſtle wherein he lyes, and may follow his ſports and pleaſures there? poore ſoule, what ioy can hee hauehave, to thinke that euen in the midſt of them all, the King may …all him to the block. Euen ſo what though the wicked abound …n pleaſure?Iob. 21.9. what though their …uſes are peaceable and without …eare, and the rod of God be not vp…n them. Shall we ſay their eſtate … happie?Eccle. 8.11. when their ſin lyeth …t the dore. As God tolde Cain. And their condemnation doth …ttend vponupon them? Oh but ye day …f iudgement is not come yet;Gen. 4.7. …t is true becauſe iudgement; deferred, therefore the wicked waxe bold. But know, Oh know; thou that liueſt in thy ſinne, and putteſt in this manner from thee the euill day, that the ſentence then to bee ratified is already pronounced, and that which is then to bee executed is already begun, thou art now as it were vponupon ye hurdle, draging along to the place of execution, the rop… is as it were about thy neck, and nothing is wanting but the turning off the ladder. Oh conſide… this ye that forget God, Pſal. 50.leaſt I ta… you in peeces, and there be none to d… liuer.
Vſe. 3 Thirdly, this may ſerue to reprooue that vaine conceipt o… many, that thinke that God … made all of mercy, and one ſ… full of clemency, as that whe… they will, they can make the… peace with him, and that a Lord hauehave mercy vppon mee, will ſerue the turne, though it bee but at the very houre of death. But know, O thou vaine man, that ſtrengtheneſt thy ſelfe in thy ſinfull courſe, vnderunder this hope, that the LORD will ſhewe thee mercy at the laſt: That thou mayeſt ſo farre abuſe his mercy, goodneſſe, and grace, which ſhould hauehave led thee to repentance, as there will bee no place of repentance lefte for thee, though with Eſau, thou ſeeke the ſame at Gods handes with teares. Elſe,Heb. 12.17 what meaneth that,Prou. 1.24 25.26. where the Lord ſayth: Becauſe I hauehave called, and ye refuſed: I hauehave ſtretched out my hand, and none woulde regard: But ye hauehave deſpiſed my councell, and would none of my correction. I will alſo laugh at your deſtruction, and mocke when your feare commeth. But to ſhew that the Lorde will not regarde the cries, and moanes that the wicked ſhall make at the laſt, that hauehave hardened their owne hearts againſt his gracious call, and turned away their eares, when he ſpake vntounto them in his word.
Vſe. 4 And laſt of all, this may teach vsus not to enuie the felicitie of the wicked: Poore ſoules, they rather deſerue pitty then enuie. The reckoning that is behinde, will make them pay full deare for theſe ſweete pleaſures for a time,Note. and in the middeſt of all their pleaſures, and height of all their pompe and glory, they are but curſed and condemned creatures. And novv for a ſhort time, and a little ſeaſon, what though the Worlde admire them, and they hauehave many to ſtoope vntounto them with cap and knee: God hath already condemned them,Pſal. 15.4.6 and they are deſpiſed in the eyes of all good men.
And thus much for the firſte concluſion.
That we ſhould not be condemned with the world.
Obſerue hence in the ſecond place, what is Gods immutable counſell and decree touching the godly, hee will that they ſhall not be condemned, and to this ende, doeth many times correct them in this worlde, that ſo they may not bee condemned with the World. So that, our ſecond Concluſion vvill be
Doct. 7 That the godly ſhall not bee condemned,The godly ſhall not be condemned but moſt certainely ſaued. but certainely ſaued. For, Who hath reſiſted his will? If the Lord will hauehave the Elect to be ſaued: And amongſt other the meanes he hath ordained and ſanctified to the ſame purpoſe, hee hath appoynted correction to bee one in this world, to make his ſeruants eſcape the condemnation of the wicked in the Worlde to come. The Lord euer effecteth what is the purpoſe of his owne will. The gifts and calling of God are without repentance, Rom. 11.29 Ioh. 13.1.whom he loueth, he loueth to the end. His louelove is perpetuall, and therefore ſayth:Eſay 44.8 With an euerlaſting louelove had I compaſſion on thee ſayth the Lord thy redeemer. And indeed, this is a moſt certaine rule, that where God beginneth the good worke of grace, there is no oppoſition whatſoeuer, that can bee made by the Deuill, the World, or our owne Corruptions, ſhall euer be able to hinder the ſame. And therefore ſayth Paul: I am perſwaded, Phil. 1.6that he that hath begun this good worke in you, will finiſh the ſame, vntill the day of Ieſus Chriſt. And it is made the very finall cauſe, why God ſent his Sonne into the VVorlde, euen this: That all that beleeue in him, ſhould not periſh, Ioh. 3.16but hauehave life euerlaſting. And vntounto all that I hauehave ſayd, adde theſe Teſtimonies: I know my Sheepe, Ioh. 10.27 28.I giuegive vntounto them eternall life, and they ſhall neuer periſh: Neither ſhall any pluck them out of my hand. Rom. 8.1.And there is no condemnation to them that are in Chriſt Ieſus. 2. Tim. 2.19.And that the foundation of the Lord remaineth for euer ſure. Surely there is no poynt of Doctrine more often vrged, or clearly proued in the Scripture, then this, to ſhew the certainety of the ſaluation of al the elect, that their life is hid with Chriſt in God. Col. 3.3And that ſuch ſhall neuer periſh: And hence it is, that Chriſt is called the Author, Heb. 12.2and finiſher of our faith to comfort and ſtay the poore ſheepe of Chriſt with this, that if the Lorde hauehave in any meaſure begun in them the true worke of grace, as he is the author of it; For eueryevery good gift, and eueryevery perfect gift coms from him that is the Father of light,Iames 1.6 and God of all conſolation. So he will neuer ceaſe, vntill he hauehave brought the ſame vntounto perfection
And the reaſons heereof are
Reaſon 1 Firſt, becauſe the Lord that hath from all eternity, willed the ſaluation of all the elect, is immutable and vnchangeable. His gifts are without repentance, Rom. 11.29his foundation ſtandeth ſure. And wee are kept by his power vntounto ſaluation.2. Tim. 2.19
Reaſon 2 Secondly, the Elect are ſure of Saluation, in regarde of the price of the ſame, and that is the bloud of Ieſus Chriſt, which cleanſeth from all Sinne.1. Ioh. 1. And that beeing giuen as a ranſome for many, what a fearfull imputation ſhoulde wee caſt vppon it, if the ſame ſhoulde not be auaileable vntounto the elect to Saluation.
Reaſon 3 And thirdly, it were directly to croſſe Gods iuſtice, which being ſatiſfied in the death of the Sonne of God, for the ſins of all the elect, and to make the ſame of no validitie, if the elect redeemed by Chriſt, ſhould finally fall away, and periſh euerlaſtingly. But not to ſtand vppon theſe Reaſons.
The vſes are,
Vſe 1 Firſt, to take notice of Gods vnſpeakeable louelove and mercy vntounto his Church and Children. Who euen heerein hath magnified his mercy towards vsus, not only ſetting vsus free from the priſon of our ſinnes, and from the fearefull puniſhment belonging vntounto the ſame, but hath alſo in deepe compaſſion towardes our poore Soules, acquainted vsus that we ſhall not come into condemnation, but ſhall eſcape from death vntounto life: To the end that being free from that ſame bondage, and ſeruile feare, that the Wicked liue vnderunder; Wee might learne to ſerue the LORDE in Righteouſneſſe and Holyneſſe yea with much ioy, and comfort,Luke. 2. all the dayes of our life.
Vſe 2 Secondly, this ſerues to diſcouer a wonderfull poynt of folly that raignes in the world; of all the mercyes of GOD this is the cheefeſt, when the Lord doth giuegive vntounto a man, Chriſt, and the benefits of his paſſion, amongſt which, this is not the leaſt aſſurance of Gods louelove, touching remiſſion of ſinnes and our euerlaſting ſaluation. And yet (alas) wee ſee of all things this is leſſe ſought for, as if ſaluation and eternall life were not worth the ſeeking. Heerein wee are like vntounto little children, yt looke after babies in a booke, and regard not the matter. Oh why ſhoulde wee bee ſo fooliſh, to ſeeke thoſe things which cannot continue, and let goe thoſe things as are both perpetuall and eternall. Doe we affect perpetuities, doe wee deſire a glorious, a comfortable, an honorable and withall an vnchangeable eſtate. Beholde heere is an excellent eſtate indeede. Eternall Saluation, an Eternall inheritance. An Eternall wayte of glory. A Leaſe not of one and twenty yeares, but for tearme of ſuch a life as ſhall neuer ſee death. Why then ſeeke wee not after it, and get good euidences of the ſame, that ſo at laſt, Saluation may be our portion.
And thus much breefely for the ſecond concluſion.
We are chaſtiſed of the Lord: that wee might not bee condemned with the world.
The Apoſtle herein labours to prooue, that theſe iudgments of Almighty God (vntounto them yt can make a right vſe of them) are but Fatherly chaſtiſements and inſtructions, to keepe his children from the condemnation of the world. We are chaſtiſed of the Lord &c. q. d. You are euen in the midſt of your trials, troubles and afflictions, to beholde Gods mercy towards you, who doth thus correct you, not out of any hatred hee beares to any of you: but euen as a louing and deare Father correcteth his own childe, to preuent more dangerous courſes, which might bring him to ſhame in the end. So God doth exerciſe you with theſe temporall chaſtiſements, that thereby hee might keepe and reſtraine you from falling into ſuch ſinnes, as might bring you to Damnation with the reſt of the world: the Doctrine then is,
Doct. 8 One principall meanes that God doth vſe to free his children from condemnation is correction.That one principall meanes that God doth vſe to free his Children from condemnation, is correction. For whereas by nature they are corrupt aſwell as the wicked: God vſeth this correction as a ſoueraigne Medicine to Purge out their corruption, and ſo to cleanſe them from their ſin, to bring them to repentance, and to Saluation. This is intended by Chriſt when he ſaith, EueryEvery branch that beareth not fruit in mee, he taketh away, Iohn. 15.2and eueryevery one that beareth fruit, he purgeth: That it may bring forth more fruit. And moſt agreeable vntounto this, is that of the Prophet Dauid, Pſa. 94.12.Bleſſed is the man whome thou chaſtiſeſt O Lord, and teacheſt him in thy Law. That thou maieſt giuegive him reſt from the dayes of euill, whileſt the pit is digged for the wicked. Whereby wee learne what an excellent fruit commeth to Gods children by correction, euen no leſſe then ſuch as accompanie eternall life and Saluation. Which commeth to paſſe, not ſimply thorough afflictions: For then ſhoulde the wicked hauehave the ſame fruit of them, inaſmuch as All things happen alike to all. Eccle. 9.But onelyonly thorough the great mercy of GOD, who Sanctifieth the ſame vntounto his children, and vntounto the wicked. The Scriptures are full of proofes for the confirmation of this Doctrine. Excellent to this purpoſe is that of the Prophet Hoſeah, I will be to Ephraim as a Lyon, and as a yong Lyon to the houſe of Iudah. Hoſ. 5.14.15.I, euen I will teare and goe away &c. Till they acknowledge their offence and ſeeke my face. And this is acknowledged by the prophet Dauid, who coulde ſpeake herein by experience Before I was afflicted I went astray, but now hauehave I learned thy commandements. Pſa. 119.71And Paul concludeth thus,2. Cor. 4.17 For our light affliction, which is but for a moment: cauſeth vntounto vsus a far more excellent and eternall waite of Glory. And great reaſon, that the afflictions of Gods Seruants ſhoulde worke this worke, in them.
Reaſon. 1 Firſt, becauſe the Lord in his owne decree and counſell, hath appoynted the ſame for a helpe and remedy, againſt our ſtrong corruptions, and theſe muſt needes bee now as wholſome potions very medicinable, being vſed by ſuch a heauenly Phyſition.
Reaſon. 2 Secondly, howſoeuer the workes of correction are vnpleaſant for the preſent. For no affliction is for the time preſent, ioyous but grieuous, yet they are by Gods bleſſing vponupon them, excellent meanes to worke in vsus contrition, and true humiliation for our ſinnes. The ready way to conuerſion. And this appeares by the inceſtuous perſon vponupon whome Paul required to be layde that feareful penalty of Excommunication, that hee ſhould be deliuered ouer to Sathan: 2. Cor. 5.5.And excluded out of the Church vntill hee repented. It appeareth that hee was awakened thereby, and ſo brought to Godly ſorrow for his ſinne.
The vſes follow.
Vſe. 1 Seeing then, that afflictions are ſo vſefull vntounto a childe o… GOD as the effects thereo… do declare, proouing as wholſome Medicines, and as Fatherly chaſtiſements to amend and reforme vsus. This may ſtay the children of GOD, from being too much diſhartened in time of affliction: But rather with all meekeneſſe ſubmit our ſelues vntounto our moſt wiſe GOD, who euer correcteth for our good. And chaſteneth vsus for our profit, Heb. 12.10that we might be partakers of his holyneſſe. How many notwithſtanding are there that make many hard concluſions againſt themſelues in time of affliction. As if God had forſaken them, and they cleane caſt out of his fauour. But Oh conſider wherefore doth the Lorde lay thee vponupon thy ſicke bed, afflict thee in thy VVife, Children, Goods &c: Surely for no other ende, then to bring thee vntounto himſelfe. What cauſe then hath any to murmur or complaine in time of affliction.
Vſe. 2 Secondly, this ſerues to Magnifie the Power, and Wiſedome of God, that can and doth ſo ouer-rule the nature of all thinges, that they ſhall ſerue for much good vntounto his children, according to that of the Apoſtle All thinges worke for the beſt to them that louelove God, Rom. 8.As the skillfull Apothecary, of poyſon, makes Triakle to expell poyſon, ſo can God make the poyſon of afflictions, (which in themſelues are the curſe of the Lawe) to driue out the poyſon of ſinne, as wee may clearely ſee in the examples of Manaſſes, 2. Cro. 33.11. Ier. 31.18. Act. 16. Luke. 15.Ephraim, the Iaylor, Prodigall &c: The afflictions of whoſe outward man: were by Gods bleſſings vppon them, good meanes to ſaue both the outward and inward man.
Yet euen herein wee muſt obſerue a difference betwixt the godly, & the wicked, to the one, they are helpes to heauen, to the other forerunners of greater torments, as in the deluge the waters that bore vp the Arke for the ſauing of Noah, drowned the wicked of thoſe times. And this wee may often ſee vnderunder the Croſſe, the godly to pray, the wicked to blaſpheme, the droſſe conſumes, while the gold is purified, So much mattereth it not, what is ſuffered, but what the perſons be that ſuffer.
And thus much for our helps and direction, how to receiue the Sacrament, and that worthily.
To God onelyonly wiſe, bee prayſe for euer, Amen.
FINIS.
End of the text · Samuel Smith, Christs Last Supper (1620)