A Divine Message to the Elect Soul, Sermon 7
THE DVTIE OF COMMUNICANTS: OR, Examination required of every COMMUNICANT.
In a SERMON Preached, By that vigilant and painfull Miniſter of the Word, WILLIAM FENNER, B.D. Sometime Fellow of Pembroke Hall in Cambridge, and late Parſon of Rochford in Eſſex.
London, Printed by T.R. and E.M. for J.S.
EXAMINATION Required in every COMMUNICANT. A Sermon preached by Mr. WILLIAM FENNER Miniſter of Gods Word.
2 COR. 11.28.
But let a man examine himſelf, and ſo let him eat of that Bread and drink of that Cup.
IN the latter part of this Chapter the Apoſtle treats of the Sacrament of the Lords Supper: And firſt hee reproves the Corinthians for their unworthy comming to it, as wee ſee in verſe 18. There were Errors, and Schiſmes, contempt of the poore, drunkenneſſe, exceſſe, diſorder, ond unprofitableneſſe in the duties of God: they waxed worſe and worſe by the Sacrament. All theſe, and ſundry other abuſes were among them; ſo that they did not eate the Lords Supper aright as they ought.
Secondly, he reduceth them back to the firſt prime inſtitution of it by Jeſus Chriſt, as we ſee in verſe 23. that hereby they might both ſee how grievouſly they had abuſed thy Sacrament, and likewiſe ſee how they might ſanctifiedly uſe it.
Thirdly, he ſhewes the danger of unworthy receivers: and this he ſets out two wayes:
Firſt, by the greivouſneſſe of the ſinne; ſuch a perſon makes himſelf guilty of the body and blood of the Lord, as we ſee verſe 27.
Secondly, by the dolefull conſequence that follows upon it; He eats and drinks damnation to himſelfe, as we ſee verſe 29.
The ſum of the textNow in this verſe (that I may not trouble you with ſpeaking of any more matter then what is neceſſary for the preſent Theam) he ſhewes how we may prevent, eſcape, and avoid this danger; how we may take an order that we doe not fall into this greivous ſinne, that we doe not plunge our ſelves into this grievous miſery: Let a man examine himſelf, and ſo let him eat of that Bread, and drink of that Cup. A man muſt examine himſelfe, ſift his owne ſoule, and labour to prepare himſelfe, before he dare to venture on this ſacred buſineſſe. In theſe words, before we ſet upon the particular handling of them, we may obſerve,Obſerve. 1. We muſt not ruſh upon the ſacrament. that We muſt not ruſh upon the Sacrament.
There muſt ſomewhat be done before we can receive it, Let a man examine himſelfe, and ſo let him eate of that Bread, and drink of that Cup. There are none of the Ordinances of God, that a man may ſafely ruſh upon. Wouldſt thou offer any ſacrifice to God? but thou muſt ſtay firſt, and examine thy ſelf, whether there be not ſomthing yet undone: It may be thou haſt offended God in ſomething or other; It may bee thou art out with thy brother; thou muſt firſt goe and be reconciled to thy brother, and then offer thy gift, Matth. 5. So, wouldſt thou reprove thy neighbour?Matth. 5. It may be there is ſomewhat out of order, ſome indiſpoſedneſſe in thee, thou art not yet in caſe to ſet on this duty; it may bee thou art faulty, and guilty thy ſelf; it may be thou haſt a beam in thine own eye. Firſt (ſaith the Text) pull the beam out of thine own eye, and then thou maiſt ſee cleerly to pull the moat out of thy brothers eye, Matth. 7.5.Matt. 7.5. So wouldſt thou reforme thy outward man? But it may bee thy inward man is not reformed; there is ſ…me luſt in thy heart, ſome pride in thy will, ſome ſtubbornneſſe in thy ſpirit, ſome Idoll in thy boſome; Firſt, cleanſe the inſide of the platter, Matth. 23.26.Mat. 13.26 There is never an ordinance of God that can bee done, but there muſt be ſomewhat done firſt, a man muſt doe ſomthing before, As in the choice of Officers, as Miniſters, or Deacons▪ other Officers in the Church, firſt, they muſt bee proved before they be choſen: ſo in all the Ordinances of God. Would wee come to the Sacrament? There is ſomewhat muſt bee done firſt, we muſt duplicate page duplicate page duplicate page duplicate page examine our ſelves, and root out all unſanctifiedneſſe, and indiſpoſition, that cannot ſtand with the right communicating in the Lords Supper. And ſo in every other good duty.
Reaſon 1. Naturally we are not invited gueſts.The reaſons of this are:
Firſt, becauſe naturally we are not invited gueſts, wee are not ſuch as are invited to the Lords Supper; we are children of wrath, and as long as we are in ſuch a eſtate, we cannot come aright to the Communion. This is childrens bread, and it cannot be given to dogges. Chriſt, whenſoever he ſets his dainties before his people▪ he tels us for whom they are, Take, eate, this is my Body that is broken for you. This is the Supper that is made for you, as it is in this Chapter, verſe 24. Firſt we muſt prove our ſelves invited gueſts.
It is true, the Lord Chriſt invites every man to the Lords Supper; but he invites him methodically, he muſt bee in ſuch an eſtate: but every man is not ſo fitted: a man muſt be a member of Chriſt that means to partake of Chriſts death; he muſt be one that is in Chriſt, he muſt be able to prove that he is ingraffed into Chriſt, he muſt bee able to ſhew the mark of the Lord Chriſt on him.Simile. As it is with ſome of your great dinners, and feaſts in this Citie, you have tickets, and all that are admitted to the feaſt, muſt ſhew their ticket before they are admitted; So thou muſt be able to ſhew thy ticket, that thou haſt an invitation from Chriſt, thou muſt have a mark, and token from Chtiſt that thou commeſt, and commeſt with his warrant.
A ſecond reaſon is,Reaſon. 2 We are indiſpoſed. though thou be invited, it may be thou art not diſpoſed. If a man will doe a thing that hee is naturally indiſpoſed to, there muſt be ſomewhat done before of neceſſitie: So the Lords Supper, it is a thing that naturally wee are indiſpoſed unto, therefore ſomewhat muſt of neceſſity be done firſt. Naturally we are unholy, we are unthankfull, and carnall, we are in our ſinnes, ſtrangers from God, and the Covenant of God, and from the ſeale of the Covenant: all this indiſpoſition muſt be wrought out before we can comfortably come hither. If Chriſt would have the very Chamber firſt trimmed, before he inſtituted the Paſſeover, and the Sacrament; much more will hee have the ſoule diſpoſed for him, and the heart cleanſed from all filthineſſe. If hee that ate of the Peace-offering being indiſpoſed, having his uncleanneſſe upon him, was to bee cut off from his people. Levit. 7.20.Levit. 7.20. what will God doe to ſuch people as come hither in their uncleanneſſe, and indiſpoſition, unſanctified, and unqualified?Reaſon. 3 Solemne preparations required to the Sacrament.
Thirdly, ſuppoſe we were both invited and diſpoſed, yet this is not enough: This is a ſolemn Ordinance of God, and an ordinary diſpoſition will not ſerve the turne. Though every child of God bee ordinarily diſpoſed to every good word and work, to pray, and to heare the word of God, he is prepared and furniſhed to every well doing ordinarily and habitually? but a man muſt be diſpoſed further; There is a ſolemne preparation required to the Communion, as in Deut. 16.15.Deut. 16.16. there were ſolemne feaſts in the Law: ſo there is this ſolemne feaſt in the Goſpel, and there are ſolemne preparations required thereto. When we come to the Communion, to eate the Lords Supper, it is not eating and drinking in Chriſts preſence; for ſo may any reprobate doe, and yet Chriſt may ſay to him, Depart from me, thou worker of iniquity. It is not to come and ſit in your Pewes, and wait till the Bread come, and take it; and till the Cup come, and drink it; ſo many a reprobate may doe, and the Corinthians did, that did eate and drink their own damnation: But there muſt be a ſolemne preparation to it, to be ſealed with the Spirit of Promiſe, to be righteous by faith in the body and blood of Chriſt; For a man to be humble and empty of his ſinne, to bee thirſty after the pretious blood of Chriſt, to be fed and built up in the promiſes; It is a weighty thing to come to the Communion: a man muſt bee a worthy man▪ or elſe he hath nothing to doe here, As Solomon ſaid of Adonijah, 1 King. 52.If he be a worthy man, not a haire ſhall fall from his head; but if wickednes be found in him, hee ſhall die, 1. King 1.52. So if we be worthy men and women, not a haire of our head ſhall fall to the ground, none of the curſes ſhall light on us, that light on unprepared perſons: but if wickedneſſe be found in us, if we be guilty of any ſinne, if we live in any luſt not mortfied; if there be any prophaneneſſe in our lives, in our families, in our courſes and callings, though we catch hold of the hornes of the Altar, though we partake of theſe holy myſteries, yet we ſhall be ſo far from having any merciemercy, as that we ſhall haſten our own ruine, we ſet a ſeal on our own judgment, and make our caſe worſe then it was before.
Let us take notice of it and never dare to ruſh on any of Gods ordinances. Ʋſe. To take heed of raſh performance of duties.You know what became of the fooliſh man in the Goſpel, that when they were invited to come to the marriage Supper, he thought it was nothing but to come with them that came, to crowd in with them, and ſit down among the reſt; he conſidered not what he went about, that he might be prepared accordingly; the event was this, he was caſt out into utter darkneſſe, Matth. 22.13. It is dangerous ruſhing on any of Gods ordinances. To ruſh upon prayer, for a man to fall down upon his knees, and to utter any thing before the Lord haſtily with his mouth, not conſidering that God is in heaven, and he on the earth. A mans word may damne his own ſoule, and pull vengeance on his own pate, his prayers may prove a curſe, his prayer for mercy may bee turned into vengeance: So the higher the ſervice,2 Sam. 15.17. the greater the danger. As the ſervants of Abigail ſaid to her, Conſider what you doe, when evill was determined againſt them: ſo conſider what you doe when you come to the Sacrament, you come to a weighty thing, to that that will either ſet you neerer to the Kingdom of God, or to hell and condemnation. But I let this paſſe, and come to the words themſelves.
Let a man examine himſelf, and ſo let him eat of that Bread, and drink of that Cup.
In theſe words obſerve,
Parts of the Text.Firſt, the matter of the duty commanded▪ that is, to eat of that bread, and to drink of that cup.
Secondly, the manner of doing the duty; not only to eat of that bread, but ſo to eat; and not only to drink that cup, but ſo to drink.
Thirdly, the rule of direction how to come in a right manner to partake of it, that is, by examining of our ſelves, Let a man examine himſelf, and ſo let him eate of that bread, and drink of that cup.
Fourthly and laſtly, the benefit following that direction, and that is in this word But; But let a man examine himſelfe. He had ſaid before, He that eats and drinks unworthily, is made guilty of the body and bloud of the Lord; and, he diſcerneth not the Lords body, verſ. 27. But, ſaith he, as if he ſhould ſay, if a man would prevent this; if a man would take order that he be not guilty of the body and bloud of Chriſt, that he do not come undiſcerningly to theſe heavenly myſteries, but with comfort, and title to the promiſes, with hope and confidence and ſpeeding there of the benefits of Chriſt exhibited, then let a man examine himſelfe, and ſo let him eat of that bread, and drink of that cup.
Now I will paſſe over ſome of theſe points,Neceſſity of receiving the Lords Supper. namely, that we are to eate that bread, and drink that cup. There is a neceſſity that we ſhould receive the Lords Supper. I need not ſtand on this, you know it is ſufficiently proved by the Sacrament of the Law, which was the fore-runner of this Sacrament, that ſoul that did not partake of that, was to die the death, he was to be cut off from Gods people, Num. 9.13.Num. 9.13. If the Lord was ſo careful of thoſe Sacraments that were inferior to theſe (and yet they were of the ſame ſubſtance as theſe) that the man that neglected to come to them, to partake of them, was to be cut off, to be excommunicated from the people of God, and to be rent off from the Congregation of the Saints, then how much more for theſe heavenly, and weighty, and glorious Ordinances of the Goſpel, which are far more glorious then them of the Law? But I will not ſtand upon that.
I might here take notice too of the frequencie of the duty:The Lords Supper to be received often. for ſo it hath dependance on thoſe words formerly, As oft as yee eat this bread, and drink this cup, yee ſhew the Lords death, and ſo that is, as oft as ye eate, do it in this manner. This is the command of God, that we oft receive the Lords Supper.Baſill. In the Primitive times St. Baſil obſerves, that they ate it three or foure times in, a week, on Wedneſdayes, Fridaies, and on the Lords day,; but that was a time of perſecution, I will not ſtand upon that. I think it not needfull: But it ſhould bee often, wee ſhould not truſt it only upon Eaſter and Whitſontide, and Chriſt tide, three or four times in the year.
Again, I might obſerve here from this myſtery received, in that he cals it Bread, I might obſerve againſt the Papiſts Tranſubſtantiation, that the bread received, is not tranſubſtantiated, it is bread. And againſt that of receiving in one kind. So let him eat of that bread, and drink of that cup: he doth not ſay, ſo let him eat of that bread only, but he directs the command in both kinds. But I let this paſſe, and come to the ſeceond thing, that is, the manner how we ſhould do this duty.
Obſerv. The manner of performance of duties to be regardedSo let him eat of that bread, and drink of that cup.
It is not, firſt let him examine himſelf, and then let him eat of that bread, and drink of that cup: But let him examine himſelfe, and then SO let him eate: implying, that examining a mans ſelfe helps, or ought to help a man to a right manner: and when he hath gotten a right manner, then to eat that bread, and drink that cup; that he may do not only for matter that which the Lord commands, but for manner as the Lords commands. Beloved, the Lord ſtands on circumſtances as well as duties: we are all racers, wee run, but we muſt ſo run that we may obtain, 2 Cor. 9.26.2 Cor. 9.26 So pray that we may ſpeed, ſo hear that we may be converted, ſo reprove that we may be edified; ſo behave our ſelves in our places and callings, that we may glorifie God. It is not enough for a man to run, but he muſt ſo run, if he mean to obtain. Every man will be ſpeaking and doing good things; but ſo ſpeak, and ſo do, Jam. 2.12.…am. 2.12. The Lord calls upon us to have a care of the manner of duties, as well as of the matter of duties. It is not enough that a man come to eate of that bread, and drink of that cup, but ſo to eat, and ſo to drink of it, he muſt partake of the Lords Table, and ſo as the Lord enjoyns.
Now the Reaſons of this are:
Firſt, becauſe the ſame Lord that commands the matter, commands the manner too. Reaſ. 1. The Lord commands the manner as well as matter.The Lord he will have his ſervice well done, as well as done, he will have the work well performed, as well as performed. It is not only the thing that the Lord ſtands upon, but the right manner and kind of doing it.
When David perſwaded his ſonne Solomon to worſhip the God of his Fathers, he bids him not only do the thing, but do it in a right manner, And thou my ſonne Solomon,2 Chron. 28.9. know thou the God of thy fathers, and ſerve him. Is that all? No, but with a perfect heart, and a willing mind, 2 Chron. 28.9. He commands him to do it, not only for the matter of it, but in the right manner of it. A man may ſerve God, but if it be not with a perfect heart, and a willing minde, and with a chearfull ſpirit; if he be not ready to every command, if he do not open his eares to every rebuke, a man doth not ſerve God at all. The manner either makes all, or marres all.
Secondly, another Reaſon is,Reaſ. 2. Circumſtances overthrow actions, as 1. Prayer. becauſe circumſtances overthrow actions, if they bee not rightly and duly obſerved. As for example: In Scripture prayer is an action commanded of God: the Lord commands us to pray, that we call upon his name duly, every day, in all our needs and neceſſities, upon all occaſions continually. But now if we pray not aright, not in that manner that the Lord hath perſcribed; if we pray either with a guilty defiled conſcience, with cold affections, with a dead ſpirit, or without departing from iniquity, or without a pure heart: if a man pray without the right manner of prayer, he marres all his prayer, it is a howling, and not a prayer. They did not cry to mee (ſaith God) when they howled on their beds, that is, when they prayed: but becauſe they did not pray in a right manner, the Lord calls it a howling, and not a prayer. Iſai. 59.12.We roare as Beares, in Iſay 59.12. the Prophet nicknames it, ſpeaking in the perſon of the people, he calls it the roaring of Beares: The Lord had as lief heare the barking of a Dog, or the grunting of a Swine, as a man that doth not pray aright, with a bleeding heart, with contrition of ſoule and ſpirit, with a ſpirit of grace and ſupplication. When a man prayes, and prayes dot aright, his prayer leaves that name, it is no more a prayer in Gods account.
2 Preaching.And ſo preaching, it is an admirable action; but if a man doe not preach aright, if it be flattering with the enticing words of mans wiſdome, or beating the aire, and to ſhew his owne learning, this overthrowes the action of preaching, hee preacheth not Chriſt but himſelfe; himſelfe, not the Goſpel, though the Goſpel bee in his Sermon all over, yet himſelfe hee preacheth, the action is marred, the circumſtance marreth it.
So in the Lords Supper, 3 Receiving the Sacrament.if a man come not prepared, that he have not the Wedding Garment, that he be not aright qualified according to the requiſites of the Goſpel, this is not to eate the Lords Supper. Saith the Apoſtle, When yee come together, this is not to eate the Lords Supper: you think you eate the Lords Supper, you take the bread and the cup, and can ſay, Bleſſed be God, and I pray God to bleſſe me: you may come and doe theſe actions, but the action is altered, the action is diverſified when it is not done in a right manner.
So if a man come to reprove his brother, 4. Brotherly reproof. Matt. 7.5.if himſelfe be faulty, do you think this a ſufficient reproof? No, it is hyhocriſie. Thou hypocrite, Matth. 7.5. his reproof of his brother is hypocriſie.
So for men to tell one another of their faults, and to tell them with a ſpirit of bitterneſſe; this is not Chriſtian dehortation, but biting one another, Gal. 5.15.Gal. 5.15.
And ſo for eating and drinking, beloved,5. Eating and drinking. eating is lawfull, and drinking is lawfull, and marrying and giving in marriage, all theſe are lawfull, yet if a man eate not aright, and drink not aright, and marry in the Lord, and eate and drink with title to the Lords creatures, that he have intereſt in the covenant of God, if Chriſt be not in it, how ſhall he have comfort? Nay, that very nature of his eating is alrered, his eating and drinking, and marrying is a ſinne. As our Lord Chriſt ſhews of the old world, They did eat and drinke, and were marrying and giving in marriage, till Noah entred into the Arke, and the flood came and ſwept them away, Mat. 24.37.Matth. 24.37. He reckons their eating and drinking among their ſins, among the reaſons and cauſes why the flood came upon them, they did eate and drink, and marry and give in marriage.
Object. You will ſay, Was that the reaſon the flood came? And was that an argument of their ſecurity? Did not Noah eate and drink and marry? And were not his ſons married that were in the Arke, and he a grand-father.
Anſw. But he did it aright; therefore his eating and drinking is not brought in as a ſigne of ſecurity, but of the old world, that were carnall and wretched people; it was; becauſe they did not eate and drink aright.
There be Rules in eating and drinking, in talking and diſcourſing, in doing the duties of our callings: There be Rules how you ought to buy and ſell, and to do every good word and worke. If theſe Rules be not obſerved, the Rules of Gods bleſſed word, the actions themſelves are altered; though the things be commanded of God, yet they are curſed and abominable things, when the true form and faſhion of them is not regarded, though they be never ſo godly.
Simile.A garment, though it be never ſo good, if the Taylor handle it not well, it is marred in the making, if hee bring it not to a right forme, and make it in a right manner, the man that is to have the garment, is diſappointed. So Timber, though it be never ſo excellent, though it be all Oke, or Elm, or whatſoever tree, though it be never ſo fit for building, if the Artificer deale not well in handling it, the inhabitant that comes there, may curſe the day that ever he came there: If it be not well built, it may fall on his head and kill him, and all that belongs to him. So it is in all the Ordinances of God, and the matters of Religion, we muſt not only do them for matter, but for manner too: for that either makes or marres them.
Thirdly, another Reaſon is,Reaſ. 3. The right manner of doing duties gets the bleſſing becauſe only the right manner of doing duties gets the bleſſing. A man may pray a thouſand times, and never be heard, he may hear a million of Sermons, and never be converted, a man may come to all the Sacraments in the yeare, all his life long, and never be ſealed againſt the day of redemption. A man may do the things, and never get the bleſſing; all the bleſſing lies in the right manner of doing. Bleſſed is that ſervant, who when his maſter comes, ſhall find ſo doing, Matth. 24.48.Matt. 24.48. He ſaith not, Who when his maſter commeth, ſhall find doing. Chriſt when he comes to judgement, ſhall finde many doing; it may be he will come in prayer time, it may be he will come in the morning, when many thouſands ſhall be at their prayers in their families: it may be he will come at night, when all are at prayer in their houſes; it may be he will come on the Sabbath, when all the Countrey is at Church, hearing of Sermons, hee ſhall finde many thouſands doing▪ and praying But bleſſed is that ſervant, whom his Lord when hee comes, ſhall find ſo praying ſo hearing, ſo receiving the Sacrament: He ſhall find many believing but ſo believing gets the bleſſing: many profeſſing but it is ſo profeſſing that gets the comfort. I ſay, all the bleſſings of God are promiſed to the right manner of doing. Now, what is it, when we doe duties, what doe we look for? Is it not for a bleſſing? Why doe we doe the duties, if we doe not doe them ſo as we may get the bleſſing? Now except we obſerve the right manner of doing them, all is to no purpoſe.
Reaſon. 4. Chriſts example.Fourthly, another Reaſon is, the example of Jeſus Chriſt; Chriſt hath given us an example that we ſhould doe as he did: Now hee did not onelyonly doe that which his Father bid him doe, for ma…ter, but for manner, both in all the words hee ſpake, and in all the deeds that hee performed. For the words he ſpake, As the Father hath ſaid unto me, even ſo ſpeak I, Joh. 12. And in Joh. 14.31.J…hn 12. John. 14.31. As the Father hath given me commandement even ſo doe I. Mark, he did not onelyonly obey his Father in the matter of his command, but in the manner of it. And as Chriſt hath done thus, ſo all that are Chriſts: all the ſervants of God in all ages, they have been very carefull, eſpecially of the right manner of obeying God. As it is ſaid of Noah, Gen. 6 22, As the Lord commanded Noah, even ſo did he, juſt as the Lord commanded him; he did not onelyonly make an Arke, but ſo hee made all the roomes: ſo hee made it in the ſame forme and figure, and in the ſame ſimilitude, juſt as the Lord ſet him downe the patterne, even ſo did he. So the Lord ſets down the patterne of every good word and work, of all our prayers, and Sermons, and hearing, and conference, and keeping the Sabbath, and ſpeaking holily: all our actions have their patterne ſet downe in the word of God. Now as wee are to doe the things, ſo wee are to doe them in the ſame manner, as the Lord commands, even ſo muſt we doe.
Fiftly and laſtly, except we doe it in a right manner, except as wee come to the duty, Reaſon. 5 From Gods glorie.ſo wee come to the right manner, wee can never glorifie God; The glory of God lies in the manner of doing of things. So let your light ſhine before men, that they may ſee your good workes, and glorifie your Father which is in heaven, Matth. 5.16. Mark, the light muſt not ſhine onelyonly in our lives and converſations; but ſo that the duty muſt be a means to the glorifying of God. Now the means muſt have its proportion, and likeneſſe, and nature, and mold, and frame, from the nature of the end. Look how the end is that the dutie lookes unto, ſo muſt the frame and faſhion of the duty be: Now if the end of all our actions be, that God may be glorified, that muſt put a forme and faſhion upon every duty, that it may be ſo, that he may have glory. Suppoſe a man pray every day in his family, and call all his houſhold, his ſervants, and wife and children, and all under his roof about him every morning and evening: he may diſhonour God by prayer every day on this faſhion: if a man pray coldly, and careleſly, for forme and faſhion, without faith, and life: he makes all the ordinance of God vile, and all the worke of God contemptible: his houſhold ſleeps, one ſnorts it may be; another is infinitely prophane, it may bee; and though there be divers that would fain be quickned, and wakened, yet his prayer is ſo cold▪ there is no life, nor heat▪ nor warmth in it, that God is exceedingly diſhonoured, and all are thereby rather worſe then better. So for a mans preaching, though it be never ſo good a duty, yet hee muſt labour to preach ſo, as the Apoſtle ſpeakes of his preaching and labour in the work of the Miniſtery, how he may edifie others, and ſave his own ſoule. So fight I, not as one that beats the …ire; but ſo as I may get the maſtery: We muſt ſo preach, that we may attain the converſion of the people; or elſe we may rather doe as Hophni and Phineas, the ſonnes of Fli, that made the Table of the Lord contemptible, and the Sacrifice of the Lord loathſome in the eyes of the people: So may we do with the ordinance of God.
Take any duty of religion, if it be not done aright, God hath no glory by it. Suppoſe thou wouldeſt reprove thy brother, and tell him of his fault▪ and check him for his backwardneſſe, or om…ſſion of ſome duty, and for the commiſſion of ſome ſinne; if thou doe not doe it with a ſpirit of compaſſion, and bowels of Jeſus Chriſt, with an humble heart, with a feeling and a pure conſcience; I ſay thou getteſt a blot to thy own ſelfe, and cauſeſt God to be ill ſpoken of, and the very way of his name to be diſhonored: This will be the effect of it; and ſo in every other dutie. And ſo I come to the uſe.
Is it ſo, Ʋſe. 1. To reprove thoſe that barely doe duties, without looking to the manner.that we muſt not onelyonly come to the Sacrament; but come aright; or doe any dutie, but we muſt do it in a right manner? This ſervs to condemne that naturall popery that is in mens hearts, that is of opus operatum, of the deed done; this is the religion of the Church of Rome, that ſo a man doe the duty (indeed it is better if it bee done in a right manner, but) if it be done, there is ſomewhat a man may look for by that. If a man come to the Sacrament, the very eating of the Hoſt, the very partaking of the body of Chriſt, they make it meritorious: ſo the very hearing of ſo many Sermons, the very ſaying of ſo many prayers, the very performanec of ſo many duties, the very thing it ſelf, nakedly conſidered, it is of ſome validity. This is rooted in the hearts of men, we ſee it up and downe, people doe the duty, and think all is well enough, when they conſider not how it is done. People pray, but not with zeale; they heare, but not with reverence: People come to the Sacrament, not for the better, but for the worſe, they come not in a right manner; and yet every one hopes to ſpeed, and builds himſelfe on this, that God accepts of him. But this is the folly of mens hearts; it is an evident argument that men goe fooliſhly to work in the wayes of God. It is the brand of a foole not to be able to obſerve circumſtances. Ariſtotle the heathen, hee ſaith, it is the part of a wiſe man to think of, and underſtand the manner of actions; as a wiſe man ſaith, he obſerves circumſtances. It is a part of wiſdome to obſerve the right circumſtances of every action, as it is Epheſ. 5.15. Walke circumſpectly, that is, accurately, as it is in the originall, not as fooles, but as wiſe. Marke, hee perſwades them to a right manner of walking; not only to walk in a good courſe, in praying, and hearing, in obedience and ſobrietie, in temperance, faith, and diligence in our callings; but doe it accurately, in a right manner; doe it as wiſe men, and not as fooles, they doe it in a wrong manner. It is the part of a foole, I ſay, to doe a thing, and to leave the right manner of doing it. Now this is nothing with God, the Lord doth not eſteeme any action, though it bee never ſo frequently done, except it bee done with his owne ſtamp, except it have his owne character upon it.
I remember a ſtory in 2 Kings 17.26. The Aſſyrians there obſerved, that God ſent Lions among them, becauſe they did not obſerve the right manner of the God of Iſrael: they worſhipped the God of Iſrael; but becauſe they obſerved not the right Manner of his word, hee ſent Lyons among them, to teare and devoure them in pieces. So though wee pray, and heare, and read, and profeſſe, and have a name that wee live; and though we be taken for good people, & heap up duties from day to day, and vie performances; and though we doe them as many times as the children of God; nay, though we could do them ten thouſands times oftner then they, yet if we doe them not in a rightmanner, if wee know not the manner of the God of heaven, and earth, with humble hearts, and ſelfe-denying ſpirits, with holineſſe of affection, and with puritie of heart: if a man doe them not in a right manner, the Lord will teare him in peices, and hee ſhall have no deliverance for all that.
Another uſe ſhall be, what may be the reaſons why people are ſo willing generally, Ʋſe. 2. The reaſon why men regard the matter and not the manner of duties.to doe duties for the matter, and care not to doe them in a right manner. It will not be amiſſe a little to ſhew the myſtery of this thing: for we ſee every man is willing to doe duties, every man will be praying, and comming to Church, many reprobates, and God knows how many carnall hearts are in this congregation, ſome drunkards it may be, ſome adulterers, ſome it may be, that committed whoredome the laſt night, ſome that have been ſwearing even now, and deceiving in their ſhops, there are many carnall hearts: yet every man is willing to do duties, to hear, and to pray. Now what may be the reaſon that people are willing to doe good duties, and yet are loath to come off with their carnall harts? There are four reaſons.
The firſt is this,Reaſon 1. The matter of duties eaſie. Becauſe the matter of the dutie is eaſie, but the manner is difficult. It is an eaſie matter to pray, to ſay, Lord, I have ſinned againſt heaven, and againſt thee. Lord, I have ſworne, I have been a drunkard. I have diſallowed the Sabbath, I have done this and that, I pray thee pardon and forgive me, and give mee thy grace; it is an eaſie matrer to doe this. It is eaſie for a man to come to Church, and marke what the Mi…iner ſaith, and follow him from point to point, and it may be goe over it to his family. This is good, there are few that come thus far. And ſo it is eaſie to come to the Sacrament, to take the Bread and the Cup, and to pray for a bleſſing, this is eaſie; but, when a man comes to a duty in a right manner, here is difficulty, when a man doth it with a How; Take heed How you beare. He doth not call upon people to hear, that is not the matter; there needs no great diligence for that: but if you will conſider How you hear, take heed to that. Here muſt be a great deal of circumſpection; the ſoul muſt be marvellous painfull, a man muſt offer violence to his own ſoul; a man muſt fight againſt his own wil, a man muſt beat down his own ſpirit, he muſt crucify his own thoughts, muſt mortify his own mind & beat down his own ſoul. It is a hard thing to do it in a right manner, as the Lord commands, if we conſider now how to doe it. This is certaine, fleſh and blood cannot abide to take pains; if it can ſerve God with eaſe, and pray with eaſe, that it will doe; but for a man to weep before God, for a man to indict his heart to the throne of grace, to rend his bowels before his Maker, to t…are the caule of his heart upon his knees; for a man to vow to God, and pay them; for a man to rid his hands of all the wages of iniquity, for a man to purifie himſelfe as Chriſt is pure, for a man to wraſtle with God, and to take grace according to the covenant of grace, with life and power, to doe it in a right manner: here is religion, and this men cannot abide.
And ſo for the Sacrament, for a man to come in a right manner, Oh it is difficult to fleſh and blood; for a man to goe and examine all his life, to reckon up all his converſation, to anotomize himſelf from his cradle to this moment; to conſider how he hath ſinned in his calling, in his family, in his ſhop, in his company, in his ſpe…ch, and in his life; to goe and judge himſelfe of theſe, and condemne himſelfe, and to accept of his owne puniſhment, to goe and wrack his owne thoughts, and crucifie his owne ſoule: Oh! this is hard, men cannot abide this: therefore they go and take the matter, they obſerve that, and leave out the manner.
Secondly, another reaſon is this,Reaſ. 2. The matter of duties may bee done with a proud heart. becauſe the matter of duties may be done with a proud heart; there is no duty but a man may do it with a proud heart, and never bee humble. A man may pray, and uſe good words, and make good petitions, and have marvellous good language, and Scripture phraſes, and termes, and paſſages, and an admirable ſweet tone, and yet have a proud heart. A man may come and preach a Sermon, he may preach ſo as that he may ſtrangely affect the hearts of the people, and may make all the people wonder and admire at the gracious words that come from his mouth, and yet have a proud heart.
A man may heare, and heare oft, and hear the beſt Preachers in the Citie, and delight in hearing▪ and yet have a proud heart. A man may come to the Sacrament, and ſit to ones thinking, as devoutly as any in the Church, and pray when the people pray, and give thanks when others give thanks, and have a kind of morall faith in the Covenant, and a morrall application of the promiſes, and yet have a proud heart. It is the manner of doing duties that humbles the ſoule, as St. Paul ſaith,Acts 20 Acts 20. You know in what manner I have beene with you. Why, what was the manner? In all humility of mind, ſaith he, being among the Epheſians, preaching to them in a right manner, leaving them the example of his owne patterne, doing all this in a right manner, he did it in all humility of heart. It is the right manner of prayer that pulls downe the heart before God. It is the right manner of hearing the word, that makes a man melt at it. It is the right manner of comming to the Sacrament, that makes a man feele the comfort of God, and the promiſes of the Goſpel, and to ſeek and find the admirable things contained in it.Reaſon. 3 The matter of duties may be done, & yet a man be unholy. It is the right manner that makes a man walke lowly with his God.
Thirdly, another Reeſon is; Becauſe the matter may ſtand with an unholy life. A man may do a duty for the matter of it, and yet be unholy. This is plain; how many thouſands are there that pray, and yet are vain, and covetous, and carnall? How many thouſands heare Sermons, and yet are unprofitable? Ever hearing, and never come to the knowledge of the truth. If they were injurious before, they are injurious ſtill; if they were couſners before, they are ſo ſtill, if they were drunkards before, they are ſo ſtill. A man may receive the Sacrament every month, and yet may have his luſts, and roll them as a ſweet morſell under his tongue; he may delight in his ſecret luſts, and go on in the deadneſſe of his heart. It is the right manner of worſhipping of God, that purgeth the conſcience, and purifieth the ſoule, and makes a man that there is no room for his corruptions, as you may ſee, 1 Theſſ. 2.10. You your ſelves know (ſaith the Apſtle) how holily and unblamably we walked among you. He ſpeaks there of his manner of walking, and hee ſaith to them, becauſe it was in a right manner, it was an holy manner; ſuch walking as excluded all unholineſſe and prophaneſſe. Fleſh and bloud cannot abide this. Men they love to pray and be proud; they love to hear ſermons, and to have their profit; they love to profeſſe religion, and ſtill to carry their ſecret luſts in their boſomes. People love this alife, to go up to Gilgall and tranſgreſſe, to offer ſacrifice every new Moon, and every morning, and to find the labour of their hands, this is right; but for a man to part with his iniquity, that is the thing that goes againſt the haire.
Reaſ. 4. The matter of duties brings not the croſſe.The laſt reaſon is, becauſe the matter of duties bring not the croſſe upon a man. A man may do all the duties of Religion, and never be perſecuted for it: a man may be as devout as the devouteſt man under heaven, and yet no body hate him for it, except he be devout in a right manner, and worſhip God in a right manner. One man may reprove another that is wicked. A drunkard may ſuffer a drunkards reproof, and be never the worſe: A whore maſter may ſerve his quean ſo, he may call her ſo, and yet not be ſpighted, becauſe it is not right. It is the right doing of it that brings the croſſe;2 Tim. 2.10 as in 2 Tim. 2.10. Thou knoweſt my manner of life. It was that that brought afflictions and perſecutions.
We may ſee to this very day many thouſands that ſeem devout men in the Church, they will pray, and will hardly miſſe any time of prayer morning or evening; and yet they are farre from being perſecuted: nay, many of them are maine perſecuters of the Goſpel of God, enemies to the croſſe of Chriſt, adverſaries to the Saints of God.Act. 15.5. We ſee it plain in Acts 13.5. we read there of devout women that raiſed perſecution againſt Paul. Marke, they were devout, and becauſe it was not in a right mann…r, they perſecuted the Apoſtles, and ſet themſelves againſt them that were truly faithfull. Though wicked men do not love to pray aright, yet many of them are much for praying, they care not how much praying they have, and when they are at prayers, they will pray over from the beginning of the book to the end, they love it alife. But if they come to a prayer that moves the heart, that rifles the conſcience, that dogges a man into his boſome, that laies a man flat on his face before God, they gnaſh their teeth at ſuch a prayer. So they love preaching too; I, it is true, if it be preaching that is flaunting, and gloſing, with the enticing words of mans wiſdome: but if a man preach to the conſience, if he preach the pure naked word of God: and carry it home to mens ſoules, this makes them gnaſh their very teeth, and they could eate the Miniſter of God for his labour. It is the right manner of duty that is accompanied with the croſſe.
Thirdly,Vſe 3. To labour to do duties aright. if we ought to be carefull to performe duties in a right manner, Let us be exhorted in the feare of God, to go and quicken all our duties, to bring a ſoule into ſo many bodies; we have bodies of praying, and bodies of hearing, and bodies of receiving the Sacrament, and of good duties, let us get a ſoule into them, labour to do them in a right manner. The bare duty is like a carcaſſe. It is a Proverb of the Jewes, Prayer without preparation, it is as a carcaſſe without the ſoule, that is, a loathſome thing; ſo is prayer without life, and without a right manner of pouring it forth. Let us labour therefore in the feare of God, to pray, and pray aright, to heare, and to heare aright; to ſeek God, and to ſeek him with all our hearts, aright, and to do every thing in the right way.
Motives to perform duties in the right manner. 1. Motive. Numb. 11.14.Let us conſider, firſt, we doe not pertake of any ordinance at all, except we doe it in a right manner. I remember a fit place for this in Num. 11.14. It is ſaid there, The ſtranger ſhall eat the paſſover, and pertake of it according to the ordinance, and the manner of it. Where the Text puts in the Ordinance of the Paſſover, and the Manner of it. For it is all one, they are Synonyma's. So the Ordinance in every duty, Gods ordinance in praying, in hearing the Word, in the Sacrament, in reproof, in every good dutie, it is all one as the ſelfe-ſame thing. So that if we pray, and doe not pray in a right manner, we have not praied, we doe not partake of the ordinance. So when we come to the Sacrament, the ordinance of the manner of it is all one; it is one compleat concrete action, we doe not partake of it, except we partake of both.
2. Motive.Secondly conſider, it as nothing but hypocriſie, when a man prayes▪ and doth not pray in a right m…nner; when a man doth any dutie to God, and not in the right wiſe, it is nothing but hypocriſie, Mark how our Saviour Chriſt ſets forth the hypocriſie of the Phariſee, Luke. 18.11. The Phariſee ſtood and prayed thus with himſelfe, he marks his manner of prayer;Luk. 18.11 he doth not ſay, He ſtood and prayed This, theſe words, but Thus he prayed, he did not pray in a right manner: there was his hypocriſie, and that was the reaſon he went home not juſtified.
3. Motive. Mat. 15 6.Thirdly conſider: it makes the Ordinance of God of no effect. Thus they make the Commandements of God of none effect, Matth. 15.6. Hee ſpeakes there of their duties that they did in a wrong manner, and their expounding the Scripture, that they did in a wrong wiſe; and their ſacrifice, their offerings, and tithings, their precepts, and many things that were all done after another faſhion then God had commanded; therefore ſaith Chriſt, Thus, they make the Commandements of God of none effect. So we make all the duties of Gods worſhip of none effect. Wee know there is never an ordinance of God, but it hath great effect if it be rightly performed. Prayer is of great effect, it is able to rend heaven, it is able to pull down God to the ſoule, it is able to wraſtle out a bleſſing, to quicken the heart, to obtain of God every thing we want: but if a man pray not aright, a man may pray, and go away never a whit the more holy, nor more quickned, nor neerer to heaven, nor comfort. So preaching and hearing, they are admirable Ordinances, what powerfull effects have they wrought when they have beene done in a right kind? People have cried out and beene converted at them; and many a man hath been pulled out of the power of Satan to the Kingdome of Jeſus Chriſt. They had royall glorious effects upon many thouſand ſoules. But what is the reaſon that our hearing is ſo in effectuall? Becauſe wee heare not in a right manner, this makes the Ordinance of God of none effect, it makes Prayer of no effect, the word of no effect, the Sacraments and Sabbaths of no effect; you ſee people partake of theſe things, and are never the wiſer.
Laſtly, it cannot pleaſe God, it is onelyonly the right manner of doing duties that pleaſeth God, as in 1 Theſſ. 4.1. As yee have received of us, How yee ought to walke, and to pleaſe God, Mark, there is the manner, That yee may know HOW to walke, and by that to pleaſe God. It is not enough for a man to walke in good duties; that a man may doe, and not pleaſe God: but (ſaith he) yee have received the manner HOW to walke and to pleaſe God. It is the manner How that pleaſeth God. A man may walke to hell upon heavens ground,Simile. he may go to hell in the wayes of God, it is poſſible. Suppoſe a man ſhould go and take (if it were poſſible) all the ſurface of ground between this place and York, and lay it between this place and Dover, a man might go to Dover upon York ground. So many a man laies the Ordinances of God in hell way: he walkes in the way to hell, and there he layes his prayers, and there his hearing, and his good duties: hee prayes every day, and hears every day, and doth good duties every day, and yet walkes to hell; he goes to hell on heavens ground. The reaſon is, becauſe hee doth the duty, and doth not obſerve the manner how he doth it.
The third thing is, the rule of direction, how wee may come to the right manner of receiving the Sacrament, that is, by preparing of a mans ſelfe: and the preparation is here ſet downe by the ſpecification of it, namely, in examining himſelfe. Let a man examine himſelfe, and ſo let him eate of that Bread, and drink of that Cup.
The generall ſcope of theſe words, and the Apoſtles meaning in them, is this, That
Every man muſt prepare himſelf before he come to the Lords Table.Obſerv. 3. Every man muſt prepare himſelf, before he come to the Lords Table.
I cannot ſtand on this, I will only name it.
As in the ſacrament of the Paſſeover, there was preparation to the Paſſeover. In Joh. 19.14. it is ſaid of the Diſciples of Chriſt, that they made ready the Paſſeover. In Matth. 26. they made the Lamb ready, and the room ready, and themſelves ready, and the Table ready, and every thing ready. So in the Sacrament of the Lords Supper, wherein Chriſt is the true Paſcall Lamb, when we come to eate of him, wee muſt make every thing ready, faith ready, and repentance ready, and intereſt in the promiſes ready, and hunger and thirſt after theſe ſpirituall dainties ready, every thing muſt be ready: or elſe, like a man that comes into the field to battle, that hath not gotten his ſword, or his weapons ready, that is the way for himſelfe to be killed: ſo it is when we come to the Communion, and have not all things ready, it is the way to be damned.
The Reaſons of this are,
Firſt,Reaſon. It is God ordinance becauſe the Sacrament is an Ordinance of God: Now all the Ordinances of God require reparation, they are all ſpirituall, and naturally a man is carnall, and therefore cannot be prepared.Simile. As it is with wood, there is never a tree in the wood, but it is unprepared for building. Is there any tree in the wood of the faſhion of a Chimney, or of a Lintell, or a Doore? It muſt firſt be prepared, as it is Prov. 24.27. Firſt prepare thy work without, and then build thine houſe. So every ordinance is to build a man up in the feare of God, in the grace of God: and in Religion: Now man is naturally unprepared for it; Firſt, a man muſt fell his wood, and then cut it, and hew it even, and carve it, and plane it fit, and prepare it before he build: So a man muſt hew downe his owne heart, he muſt humble his owne ſoule, and qualifie all within him, and ſo be ſanctified before hee be fit.
As for example: In prayer, a man muſt bee prepared to prayer before he pray; he muſt prepare his heart, and then Gods eares will hearken to it. In Pſal. 10.17. The Lord will have the heart prepared before he heare the prayer. So it is with the word of God, a man muſt bee prepared before he heare it: As a man that preacheth muſt be prepared before he preach, as Ezra is ſaid to prepare his heart, Ezra 7.10. Hee prepared his heart to doe the Law, and to teach it. So a Miniſter cannot preach, except he be prepared beforehand, with a commiſſion from God▪ with preſerving knowledge, with a coale from Gods Altar, with a ſpirit of wiſedome and underſtanding, with a law of kindneſſe in his lips, with meditation, and with a Theam fitted in his mouth for the people, hee muſt be prepared with a burning and a ſhining light; or elſe hee ſhall not edifie the congregation: So it is with all other ordinances. For humbling of a mans ſoule, a man cannot humble his heart, except he be prepared to it, Amos 4.12. Prepare to meet thy God, he ſpeaks of humiliation. If a man would humble himſelfe before God, if he be not prepared, if his heart be not prepared to let go the world, his worldly profits, and vain pleaſures, and carnall acquaintance, his wonted luſts, and former delights. If hee bee not prepared to let theſe goe, when he comes to keep a Faſt, or to afflict his ſoule, and goes along to do the dutie, to lay himſelfe down before Almighty God, ſome luſt or other will ſtick in his teeth, and intercept his heart, hee ſhall never be able to doe it: as Samuel ſaid to the people; If you will turn to the Lord, prepare your hearts to doe it, 1 Sam. 7. So it muſt bee in all the ordinances of God, and much more in the Sacrament.
Secondly, another Reaſon is,Reaſon. 2 Chriſt hath made preparation for us in the L. Supper. becauſe the Lord Chriſt hath made great preparations to provide the Lords Supper; therefore wee muſt be prepared to eate it. You know what a great deale of adoe there was before this Supper was made. Chriſt muſt be incarnate, and fulfill all righteouſneſſe, he muſt conclude it upon his ſuffering; he muſt tread the wine-preſſe alone, and ſuffer himſelfe to be beaten and rejected of God, and men, and ſuffer death, the curſed death of the Croſſe, all theſe things were concluded upon, before this holy and bleſſed Supper was provided. Come (ſaith hee) I have prepared my dinner, Matth. 22. Mark, Chriſt is fain to prepare his dinner, he makes a great Feaſt: there was great preparation for it; ſo there muſt be great preparation of our ſoules before we can come to this holy banquet. It is true among men, there may be great preparation for a feaſt, and little or nothing for the eating of it. Sometimes there are two or three dayes preparation for a Feaſt, and it is eaten preſently. The reaſon is, becauſe man naturally hungers after meat and drink, and he alwayes provides twice or thrice in twenty foure houres, for eating and drinking: But the Lords Supper is a ſpirituall banquet, a man is every day, and houre, and moment, naturally unfit for it; and there is much adoe to put an edge upon mens appetites, and a keenneſſe upon mens deſires, that they may bee fitted and prepared for it.
Reaſon. 3 Chriſt lookes for good entertainment.Thirdly, another reaſon is, becauſe the Lord Chriſt, when he adminiſters himſelfe in this heavenly myſtery, he offers to come into the ſoule, and he looks for good entertainment; and therefore of neceſſity there muſt bee preparation for it. You ſee when a mortall man, an earthly Prince, or a Noble man comes to another mans houſe, what a deale of preparation there is to provide for him: there is meat made ready, and purging the houſe, and ſweeping the yard, and trimming up the very pales, and every thing, and making clean all the Chambers, and riding out whatſoever fills it, and every thing that is out of order is ſet in tune, And, what will my Lord think? and what will his Majeſty think? he will think he is ſlighted and contemned: And when he comes in, it may be, his owne children ſhall ſerve, and his owne wife wait at the Table; and there is running up and down of errands, and a great deale of adoe to give ſuch a one entertainment. There is preparation to entertain a man, as Saint Paul ſaid to Philemon, I will that thou prepare me a lodging: how much more when the eternall God ſhall come under a mans roof, and dine with him?
Laſtly,Reaſon 4. It is part of Chriſts laſt Teſtament. Becauſe the Sacrament of the Lords Supper, it is a part of Chriſts laſt Will and Teſtament. Now it is a terrible thing when we know our Lords will, and prepare not for the doing of it. Look in Luke 12.48. he that knew it not, did things worthy of ſtripes; but in verſe 47. That ſervant that knew his Lords will, and prepared not himſelfe, neither did according to his will, ſhall be beaten with many ſtripes, that man ſhall be damned with much damnation: he ſhall be damned deeper then any body. Doſt thou know that the Lords Table, that this bleſſed Sacrament, it is part of Chriſts laſt Teſtament? and wilt thou not prepare thy ſelfe for it, to get an humble heart, and labour for a holy life, and ſeek for a thirſty ſoule, and vow upon new obedience, and enter into Covenant with the Lord Jeſus Chriſt, for a better kind of converſation for the time to come? Wilt thou not go and examine thine own ſoul, and go and reforme whatſoever is amiſſe in thy family, in thy place and calling? Wilt thou not do theſe things to prepare for this holy will of Jeſus Chriſt? thou ſhalt be damned deeper then any body elſe, becauſe this is a part of Gods laſt Will and Teſtament, and thou knoweſt it, and therefore woe unto thee if thou prepare not for it.