A Treatise of Self-Judging, Treatise – Title page

A Treatise of Self-Judging · Treatise – Title page

p. 1A TREATISE of Self-judging, In order to the Worthy receiving the LORDS SUPPER.

1 COR. 11.31.

For if we would judge our ſelves, we ſhould not be judged.

FRom the 17^th verſe to the end of the Chapter,Some general obſervations from S^t Pauls Diſcourſe about the Lords Supper. we may ſee Paul like a ſhining and burning light, with that Urim and Thummim upon him, as ſome expound it; light by his doctrinall information; p. 2burning, by his ſevere and ſharp reprehenſion. foreign, in a very terrible manner, as Chryſoſtome; and all this, wholly about the Sacrament of the Lords Supper. Now although it would be too much, to analize and take notice of all the particulars, in this his Diſcourſe about the Lords Supper, yet I ſhall touch upon ſome general obſervations, and ſo bring you to the text. Firſt therefore take notice of the ſuddain and ſpeedy degeneracy of this Church of Corinth, from Chriſts firſt inſtitution about the Sacrament: who would thinke that this p. 3Church being a garden of Pauls own planting, and he yet alive, that it ſhould be thus over-grown with weeds? As Paul of Doctrinalls, to the Church of Galatia, ſo here of practicalls, I wonder you are ſo ſoon removed from him that called you, Gal. 1.6. You ſee a falſe Apoſtle, an heretical teacher could do more on a ſuddain to pervert ſouls, then the Apoſtle in many years to eſtabliſh them. That which other painfull Miniſters have with much difficulty bin a building many years, they can ſuddenly deſtroy. We may ſay of many Churches ſince Chriſts p. 4time, how is it that they have fallen off from that primitive purity and godly order, which was obſerved by the Apoſtles.

2. Obſerve the devil and his inſtruments buſied in the corrupting of this ordinance of the Lords Supper, above any elſe. Peter Martyr obſerveth well, that there was not ſuch corruption about Baptiſm, as about this ordinance. Its true in after ages the corruptions both doctrinal and practical, were very great about both the Sacraments, but he began firſt with the Lords Supper, as being that which is the higheſt Church-grace and favour.

p. 53. The corruption about this ordinance was occaſioned by an humane inſtitution, their foreign, Their love-feaſts, which Jude mentioneth, ſaying, ſome were ſpots in their feaſts of charity, Jude 12. whither they were at firſt inſtituted in imitation of the Jewes, or as ſome, of the Gentiles, who uſed to have their feaſts after their ſ… crifices, is doubted. The intent was to nouriſh and keep up love amongſt one another. Its judged by moſt, and Paul ſeemeth to make it probable, that they were before the Lords Supper, though Chryſoſtome, and others, make p. 6them after: Maldonate and other Jeſuits, will by no means underſtand the Euchariſt by the Lords Supper, but are peremptory, that neither Scripture, or the Fathers ever gave it ſuch a name. But Cauſabon doth well chaſtiſe this impudency of theirs. For why ſhould the Apoſtle bring in the ſolemn inſtitution of the Lords Supper at firſt, if their diviſions and prophanes did not relate to that, though occaſioned by their love-feaſts, whether the Apoſtle doth abſolutely condemne the very uſe of the love-feaſts, as being an humane inſtitution added to the Sacrament, p. 7or the abuſe onelyonly is likewiſe doubted. It is enough for us, to ſee how unhappy theſe prooved in the iſſue, for they fell into diviſions & factions, hereby making as it were ſo many parties: and withall, the poore were deſpiſed, and the rich they grew intemperate; and in theſe diſtempers they dared to proceed to this ordinance; for this it is, the Apoſtle though he had praiſed them in the beginning of the Chapter for keeping his order, yet here he could not do it, ſome holy order they kept, but not all.

4 Obſ: That that Sacrament p. 8which was appointed by Chriſt, not only as a ſeale of communion with him, but of believers amongſt themſelves, was now abuſed, through the many ſchiſmes and diviſions that were amongſt them, and made an occaſion of diſcord and ſtrife; and is not this ſadly to be laid to our hearts, that there are more breaches and rents about this ordinance, which yet is for communion, then any po nt in religion; how many doctrinall controverſies, how many diſciplinary controverſies, all tending to break love and union, by the ſymboles p. 9and ſeales of union, what diſpute about the order, about the communicants, about the benefits, the Sacraments being by ſome made Idols, as in Popery, which cauſed a learned man to wiſh the word Sacrament had bin laid aſide, people cōceiving ſome hidden vertue in the bread and wine by that name; and by othe…s deſpiſed, as by thoſe who ſ…y they are above ordinances, when yet we are to doe this in remembrance of Chriſt, till his coming, if we were ſure Chriſt were to come the next day, yet we might receive this ordinance immediatly before. p. 10The Socinians & Remonſtran…s doe debaſe them; The latter ſay, the whole doctrine of the reformed Church about the Sacraments, is nobis valde ſuſpecta, is greatly ſuſpect…d of falſhood by us; and the former ſay, its only a commemoration of Chriſts death, ſo that there is no grace or benefit anew received; ev… ſay they, as in the com…oration of the Angels Paſsover in the Pa…chall Lamb, there was no new deliverance vouchſafed: but the very inſtitution of ſuch Elements, bread and wine, argue they a…e ſpirituall Alimony to the true receiver, onelyonly p. 11theſe ſad diviſions hinder the bleſſed fruit thereof.

Obſ: 5. That the Apoſtle in reformation of this abuſe, goe h to the o…igin…ll inſtitution, he declareth what he had received of Chriſt, viz. immediately, for Paul was not a… the inſtitution of it, and indeed to reforme, is properly to bring a thing to its firſt forme or originall; we account what the Church did about the Sacraments when it came out of Popery, was reformation, though the Papiſts call it deformation; That which is reformat…on to one, is confuſion to another. Therefore the onelyonly way p. 12to decide this is not cuſtome, multitude, or as Stapleton, Eccleſiaſticall tradition, for that is as corrupt as any thing elſe, but divine inſtitution, as Cyprian, Vide, ſurgat altum noſtrum recte, unde ordo & origo ſurrexit, let our actions ariſe from the ſame fountaine that inſtitutions themſelves d d, Eliſha powred ſalt in the ſpring, when the ſtreames were bitter; and about the Sacrament it is to be obſe… ved, that whereas many perſons are ſo importunate for antiquity and old cuſtomes in other things, when we can from Scripture and the Ancients for p. 13two or three hundred yeares after Chriſt, ſhew plainly how carefull they were that no ignorant and prophane perſon ſhould be admitted to this ordinance, then they w…ll not hearken or yeild obedience: bring Antiquity for any ſuperſtition, or needleſſe cuſtome, they are glad of it, but when for purity and godly order, they cannot digeſt it.

Obſ: 6. That God did very ſeverely puniſh theſe Corinthians for their diſorder about the Lords Supper; For this cauſe (ſaith Paul, ver. 30.) many are ſick, weake, and dye. There was a common mortali ie, p. 14(if not the plague) amongſt them. Paul indeed could by the guidance of Gods Spirit know that was the particular cauſe, and although we have not ſuch certain knowledge, yet we may with Peter Martyr reckon publick calamities upon a Land, as warre, famine, & plague, with other peſtilential diſeaſes to this ſin, as part. Certainly, we do not conſider, that this Sacrament-ſin is ſo highly provoking of God, when we doe not attribute our miſeries to this, at leaſt, as one cauſe among the reſt; and Gods judgments for this are the more to be obſerved, becauſe in the p. 15New Teſtament this is the onelyonly inſtance we have of a publick generall judgment. Indeed Ananias and Saphira were ſtricken dead for lying againſt the holy Ghoſt, and Elymas blind, but here many, ſome whereof were godly and holy, were ſick, and others cut off with untimely deaths. … ſeemeth to be an alluſion concerning Gods order about the paſchal Lamb, which whoſoever did tranſgreſſe, was to be cut off.

7. The Apoſtle therefore to prevent all ſuch abuſes for the future, doth ſo forcibly informe about the unworthy receiving p. 16of this ordinance, That it hath left ſome impreſſion upon all Churches, to keep off thoſe that are dogs and ſwine, not to give this bread and pearle to ſuch, let them be Epiſcopall, (ſome of them at leaſt) Presbyteriall, or Congregationall. Hooker in his Poſthumus bookes of Eccleſiaſticall Poli…, ſixth Booke, pag. 57. doth affirme, that by the Church of England, Every noto…ious offender was to be kept from that ordinance, and (which is remarkable) that all Miniſters had equally power to do it.

The Socinians do highly preſſe the caſting out of p. 17all evill perſons, and condemne the Evangelicall Churches for remiſsneſſe therein: yea, Eraſtus one of the firſt that troubled the Church about the admiſſion of perſons to the Sacrament, doth yet often profeſſe that he onelyonly underſtands ſuch ſinners to be admitted, as publickly repent of their ſinnes, and promiſe amendment. He maketh it a great injury done to him, as if his opinion were that all who name themſelves Chriſtians, yea though neither willing, nor thinking to depart from their evill wayes, were to be admitmitted, therefore profeſſeth p. 18he ſo diſputeth of theſe points, as that he would have the cuſtome of their Church obſerved, Eraſt. Contr: Theſ. lib. 6. cap. 2. And he ſpeaketh expreſsly againſt the promiſcuous admiſſion of all, without any examination. It is an injury and a calumny, he ſaith, to charge that opinion on him, lib. 6. pag. 34. Certainly, theſe thunderbolts of Paul have made deep impreſſions upon mens hearts, though otherwiſe not willing to be affected with much ſtrictneſſe herein.

8. We may obſerve, it is a bleſſed and happy thing that Paul did thus p. 19by the Spirit of God inlarge himſelfe about the inſtitution of this ordinance; for although three Evangeliſts relate the inſtitution of it, (John onelyonly omitting it) yet Paul inſtead of a fourth Evangeliſt, doth with much inlargement make mention of it; for who could have gathered ſuch concluſions as Paul did from the meer inſtitution, had not the Spirit of God immediatly guided him, ſo that theſe very ſins of the Corinthians, we may as the ancient Adams ſin, call them felices culpae; for their corruptions gave occaſion to Paul for ſuch a large and pithy p. 20amplification about it.

And therefore as it was a mercy to the Church, that many hereſies aroſe, even in the Apoſtles daies, which made them ſpeake ſo diſtinctly and clearely againſt them, as about Juſtification by the works of the Law, &c. Yea the doubtings of the Apoſtles in many particulars, is the cauſe why we doe not doubt now about the ſame things. Which made one ſay, Plus debeo Thomae dubitanti, quam Petro credenti, I owe more to Thomas doubting, then Peter believing. As (I ſay) the event of ſuch hereſies or doubts was in mercy to p. 21the Church, ſo diſorders and corruption in the Diſcipline of the Church, did provoke the Apoſtle to ſpeake ſo much about this ordinance as he doth. And it was Caſaubons good wiſh, that men had been more induſtrious to bring in the Primitive good order in Church-diſcipline, then ſubtilly to diſpute without Scripture-light in many controverſal points, this would have bin more acceptable to God, Exer. 16. pag. 396.

Laſtly; Obſerve amongſt the many arguments for our right approaching, this in my text is none of the meaneſt, wherein we may conſider.

p. 22Firſt, the duty ſuppoſed, with the object of it, if we would judge our ſelves, what the word foreign, doth imply, will appear in the doctrine Grotius thinketh this place may not unfitly be expoūded of their publick Church-cenſures, as if the Apoſtles meaning were, if you had godly diſcipline, & this were faithfully put in order, this would prevent Gods judgments; for he thinketh by the ſeverall factions that were, the diſcipline of the Church lay proſtrate; but I will go in the moſt generall interpretation of it, and ſo the words may be conſidered, either in the p. 23Theſi, as a Theologicall Aphoriſme, That ſelf-judging, will prevent Gods judging of us in all caſes; or elſe in Hypotheſi, in the particular, as it doth relate to the Sacrament. Hence Eraſmus renders it in the paſt ſence, If we had judged our ſelves, we had not been judged of the Lord. I ſhall take in both theſe conſiderations.

Secondly, There is the benefit propoſed, or diſcovered upon our ſelf-judging, we ſhould not be judged. The Apoſtle ſpeaketh here of believers as well as wicked men, yea chiefly of believers, becauſe he addeth, verſ. 32. p. 24When we are judged, we are chaſten…d of the Lord, that we may not be condemned with the world. The world and the godly are directly oppoſite; here are then three doctrines in this text, as the naturall offſpring of it.

Firſt, That ſelf-judging, preventeth Gods judging.

Secondly, God doth judge even his own people for their ſins.

Thirdly, The ſins which God judgeth them for, are not only morall, groſſe ſins, but their ordinance-ſins, their Sacrament-ſins, committed againſt poſitive inſtitutions. For the firſt; He that judgeth himſelf, p. 25taketh the way to prevent Gods judging of him. What our Saviour ſaies of judging of others, Mat. 7.1. Judge not leſt ye be judged, is clean contrary here: Judge your ſelves, and that ſeverely, impartially, elſe God will judge you: You ſee there muſt be judging, if you do not judge your ſelves here, God will judge hereafter; if here be not a judgement of diſcuſſion, in hell there will be a judgement of condemnation. This ſelf-judging it is the marrow, and ſoul of all Chriſtianity; for want of this it is that there are ſo many hypocrites and Apoſtates in p. 26Religion; for want of this, that there are ſo many Phariſaicall, and ſelf-righteous men; If this duty were more practiſed, there would be more truth and ſincerity in the waies of godlineſs: ſo that in this very thing the prophane and the godly man part; the Phariſee and the true believer are divided; the hypo…rite and the true Saint differ: they may both pray, they may both abound in gifts and inlargements, they may both be frequent in the Ordinances, but the one judgeth himſelf, and the other doth not, or cannot, or dare not, he is afraid to p. 27ſearch into himſelf; ſo that this is a duty required of us in our whole life, but eſpecially upon ſome extraordinary occaſions, as here in this Sacramentall Adminiſtration. Had Jehu judged himſelf, had Judas judged himſelf, they had not been ſuch ſcandals in Religion.

But let us rip up, as it were, and diſcover this great and weighty duty of ſelf-judging; and herein we are to know, that many things are antecedent to it, ſome things conſtituent of it, ſome things concomitant of it, and ſome things conſequent from it; and all theſe manifeſted, will p. 28make us able to judge of this ſelf-judging.

What things are antecedent to ſelf-judging.To the Antecedent or introductory things we referre theſe particulars.

1. A man muſt erect a tribunal and barre, as it were, in his own heart, and aſſume to himſelf a ſuperiority and dominion as it were, over himſelf, for thus all judgement is exerciſed; he that is a Judge in that act is a ſuperiour: Now in man, we may conſider him as inlightned in his conſcience by the word, and herein ſupplying Gods place: So that conſcience is not only a witneſs, but a Judge, and that is the reaſon why a p. 29man may not do any thing againſt conſcience, though otherwiſe, he is indeed bound to lay aſide his errour, but he muſt not contradict it, becauſe it is a Judge in Gods room; he may and muſt many times go againſt his affections, his will, his inclinations, but never againſt his conſcience. The very Heathen could ſay, foreign, Conſcience is a God to every man: it is in Gods room; yet becauſe it is an inferiour judge, ſubject to errour, when it appeareth God the ſuperiour Judge doth countermand the contrary, then that ceaſeth and hath no p. 30further authority. Rom. 2. The Apoſtle ſpeaking of the Heathens, ſaid, their conſciences did accuſe, or excuſe; here was judging then, and that by ſome ſuperiority. Now this is much to be obſerved, becauſe naturally we are unwilling to ſet up ſuch a Court in our breaſt, we think we ſhall bring our ſelves under too much ſlavery; we cannot then, though but a little while, turn aſide into any vain thoughts, or any looſe practiſes, but we muſt be ſummoned to this court preſently; men would be uncontrolled in their luſts, and therefore to aſſume a p. 31ſuperiority over a mans ſelf, to make a mans ſelf the delinquent, the offender, to ſhew no pity, no compaſſion to his ſinnes, this is very difficult. No wonder men do not love Church-Diſcipline, for they cannot abide heart-diſcipline, ſoul order; they do not love to ſet up a ſpiritual court the…e to arraign themſelves, their convinced ſelves, againſt their delinquent ſelves, their inlightned ſelves, againſt their corrupt ſelves; yet this muſt be, where ſe…f-judging is: As long as thou art afraid to leave thy luſts, or ſin keeps thee in ſlavery, thou wilt never p. 32erect a court in thy own heart to condemn them.

2. The ſecond thing antecedent is knowledge and underſtanding, for if thou ſet up ſuch a court in thy breaſt, and there be no Scripture wiſdom to guide thee, here will be much falſe judgement: how many times doth the true believer bear falſe witneſs againſt himſelf, condemn himſelf falſly for an hypocrite, for a caſtaway, for one left by God: and on the other ſide, doth not the phariſaical man clear himſelf, ſay all is well, acquit himſelf becauſe his waies are clean in his own eyes; and all this is, becauſe p. 33there is not that heavenly light to guide us in this ſelf-judging. Now there is a twofold knowledge muſt go before we can paſs any true ſentence about our ſelves. Firſt, A knowledge of our ſelves; that which the very Heathens have admitted as a fundamentall truth, and a divine Oracle, E coelo deſcendit; but we ſee neither Heathens, no nor ſuch as reade and know the Scripture, can perform this, while unregenerated Rom. 7. Paul did wholly miſtake himſelf; Nicodemus did not know himſelf; for this knowledge muſt be of our ſtate by nature, in the firſt p. 34place, that is a myſtery: How many hereticks deny any ſuch natural pollution, whereas the greateſt part of our evil lieth in this. Job and David did go from actual ſins to this of their nature, as the ſpring of all their evil, and for which they ought moſt to humble themſelves; and when we throughly know this wretched and damnable eſtate of our nature, then able we are to know our ſins paſt and preſent, eſpecially our deareſt ſins, our own iniquities: So that by this it appeareth, that much ſpiritual skill, and heavenly wiſdom is required to this ſelf-judging, p. 35becauſe there muſt be ſo much ſelf-knowing. Alas wilt thou go to judge thy heart, that knoweſt not the depths, or the deceitfulneſſe of it! Did not David, though a godly man, Pſal. 19. who had much illumination & ſanctification, cry out, Who can underſtand his errours? cleanſe me from ſecret ſins; that corruption I do not know, I cannot diſcover. If therefore thou wilt ſet upon this duty, get more knowledge of thy ſelf, let in more light into thy breſt, elſe there will many ſerpentine luſts lie crawling in thy heart, that thou wilt never diſcover: If a p. 36godly man hardly know himſelf, how can a wicked man, who is wholly blinded with ſelf-love. Secondly, There muſt be a knowl…ge of the rule, the law, by which we are to judge our ſelves; as there muſt be light within, ſo without; as we muſt try ſpirits and doctrines by the word, ſo our hearts and actions by it, otherwiſe we ſhall foully miſtake: it is of great conſequence what rule you judge your ſelves by. The Scripture it may be condemneth that as loathſom, as abominable, which is glorious in thy eyes: The Scripture will tell thee that is no p. 37grace, no godlineſs, which thou thinkeſt will carry thee to heaven. Moſt men judge of themſelves by falſe rules; why is morality, why are duties, gifts, opinions, made grace to ſome men, reſting upon them? but becauſe they judge not by the rule; you muſt then be acquainted with Gods Word, apply that to thy heart, to thy life, to thy words: you muſt not bring the rule to you, making the Scripture for thy life, as heretiques do for their opinions, wreſt it, poſſeſſing thy ſelf firſt with ſuch thoughts, & apprehending the Scripture …very where p. 38ſpeaking to that purpoſe: So neither multitude, or the cuſtom of others is a rule to judge our ſelves by, yea on the contrary we are to ſay, Argumentum peſſimi turba, the multitude is an argument of evil; and nunquid mali feci, what evil have I done, when all commend me. What do you more than others, ſaid our Saviour, Matth. 5.47. but above all things we muſt not be a rule and a law to our ſelves, to make our own wils the Bible to walk by, and our own hearts the Scripture. The Scriptu…e ſpeaks notably, 2 Cor. 10.12. They meaſured themſelves p. 39by themſelves, they never looked upon better then themſelves. Amongſt blind men and deaf men, they that have any uſe of thoſe ſenſes, though much imperfect, are admired; ſo that in this ſelf-judging it is dangerous to make our own hearts the accuſer and the judge, for then all will be well. This makes the Church of Rome incurable, that ſhe will acknowledge no other judge but her ſelf. Thus when we judge of our ſelves by our own inlargements, impulſes, revelations, as the Illuminiſts and others do, theſe can never judge righteous p. 40judgement. Tradition on the Popiſh ſide, and Revelations on the other ſide, have made the Scriptures authority void: but if thou wouldſt judge right, keep to this rule.

3. There is required antecedently to this ſelf-judging, compoſedneſſe and quietneſſe of ſpirit: The heart muſt caſt out all diſtracting turbulent workings of ſoul, elſe it is no waies able to judge it ſelf: A man cannot ſee his face in the water that is ſtirred and moved up and down. Therefore the Pſalmiſt ſaith, Pſal 4.4. Commune with your heart upon your bed and be ſtill. How p. 41can that man, who is alwaies in a throng of buſineſſe, in a croud of diſtracting thoughts, ever be able to paſſe ſentence upon himſelf. Therefore remove all diſquietneſs, all diſturbances of ſoul; be as if there were nothing in the world, but God and thy own ſoul together, as Abraham left his beaſt and other things at the bottom of the hill, and went up to God alone. It's Ariſtotles rule, Anima ſedendo and quieſcendo fit ſapiens, A quiet ſedate frame of ſoul, is like wiping the duſt off the glaſſe to ſee our faces more clearly. In the Canon Law the very ſitting p. 42is made requiſite to the validity of t…e ſentence; that if the Judge do not ſedendo pronounce judgement, it is void, becauſe it implyeth he is in ſome paſſion and commotion when he riſeth up, or ſtirreth himſelf many waies.

4. There muſt not only be a quiet ſeda…e frame of ſoul, but there muſt be an a…tentive, fixed, and ſetled meditation of the heart in this work; ſo that ſelf-judging can never be performed without meditation. This duty of meditation, as it is commended in the Scripture, ſo it is very ſeldom practiſed by believers; there is not the p. 43leaſt ſinne lurking in the ſoul, but meditation would finde and ſearch it out. Alas thy light, inconſtant deſulphurous thoughts, which are like a fl…ſh of lightning, theſe will never go to the bottom of thy ſoul. Hence this ſelf-judging is in equivalent expreſſions, called ſearching and trying, as the Artificer doth coūterfeit from gold mettall; or as the woman took a candle, and ſwept the houſe to finde her loſt groat. Meditation is the ſoul in paraphraſe, whereas ſhort ejaculations, are but the ſoul in an epitome, or in characters. It is a ſhame for us Proteſtants to ſee p. 44how much Jeſuitical devotion both commends and practiſeth this work of meditation; inſomuch that Suarez ſaid, he prized that part of the day, which was for the examination and ſcrutiny of his conſcience, above all the time of his ſtudy, wherein he prepared ſo many voluminous books; and we are ſeldom or never in this duty.

Laſtly, The work of God, even his efficacious grace is above all required antecedently, to inable us to this ſelf-judging; if we cannot do the leaſt good, or think the leaſt good thought without his grace, p. 45how much leſſe this which is one of the greateſt and weightieſt, Rom. 8. We know not what to pray, or how to pray without Gods Spirit, ſo neither what to judge, or how to judge, unleſſe God aſſiſt us in it. This made Paul ſay contrary to my text, 1 Cor. 4.3 I judge not my ſelf; What, did not Paul examine himſelf, & watch over himſelf? yes he did, leſt he ſhould become a caſtaway, but he dared not to judge himſelf with a ſententiall abſolution of himſelf, as from and of himſelf; Why? becauſe it is God that judgeth. So then, unleſſe God who p. 46knoweth our hearts better then we do, who ſeeth more pride, vanity, rottenneſſe in thy ſoul, then thou canſt, unleſs he inable thee; thou maiſt be an Hazaell, when thou thinkeſt thy ſelf a Saint. Would Peter have ſpoken ſo preſumptuouſly, if God had made his own heart known to him at that time?

In the next place let us conſider, what is formally conſtituent of this ſelf-judging,What is formally conſtituent of this ſelf-judging. and that lie…h in theſe things:

1. Examination, exploration, and diligent diving into our hearts. The Greek word is uſed ſometimes for diſputation and p. 47doubting, which is a kind of further ſearching into a thing; then at firſt appeareth, foreign, and truly this is neceſſary for our hearts, becauſe they are ſo deceitfull above all things. Thy principles, thy aims, thy ends, thy motives, and all the ſecret workings of thy ſoul, who can find out, but by diligent ſearching. The heart is like the ſea, though the waters are calm above ſometimes, yet there are many rocks, and ſeveral monſters under the waters. Therefore thou muſt ſearch and again ſearch, it may be thou art not yet come to the bottom of thy heart for all thy duties.

p. 482. There is required not only examination, but diſcerning, and ſeparation of the vile from the pretious, of making a difference, between what is of God in thee, and what of the devil in thee; what is of the fleſh, and what is of the Spirit; for the meaning is not, as if a Chriſtian ſhould be alwaies ſearching, and examining, and prying upon his ſoul, wearying himſelf in labyrinths of doubts and perplexities, but he muſt be able to make a ſeparation. Thus the Apoſtle, Phil. 1.9, 10. prayeth they might abound in all judgement, which was ſeen by approving p. 49the things that are excellent: and Heb. 5.14. ſome are ſaid to have their ſenſes exerciſed between good and evil: we ſee the hypocrite, the reprobate may go farre: we ſee there are many that do doctrinally diſpute, that the work of grace is of the ſame ſpecies in a temporary believer and one regenerated; yea many diſpute, it's impoſſible to know whether we be in the ſtate of grace or no: therefore there is required this eagle-eye, for from that bird do ſome derive the word foreign. Oh then be thus wiſely qualified, as to be able upon thy inquiry, p. 50to take the droſſe from the gold, to winnow the chaff from the wheat, and ſo to ſeparate thy waies from the moſt refined paths of any hypocrite.

3. It's required, that upon ſinne diſcovered, we ſhould paſſe ſentence of condemnation upon our ſelves; that as God will have at the day of judgement, a judgement of diſcuſſion, and then of condemnation to the wicked, ſo ſhould we: And this is the greateſt thing in this duty; if we would condemn our ſelves, ſaying, Lord we are worthy of all thy curſes, of all thy wrath, p. 51of all thy anger; this would prevent Gods judging of us. David thus judged himſelf often; but our ſelf-love, our ſelf-flattery is ſuch, that we are unwilling to ſentence our ſelves as loſt & damned wretches. As Paul had the ſentence of death, ſo we ſhould have of condemnation upon our ſelves; and this is the way to have it repealed, to come to God, as they did to the King of Iſrael, with a rope about their necks.

Laſtly, This judging is in a voluntary taking of all ſhame upon our ſelves; we judge our ſelves to mourn, to weep, we judge p. 52our ſelves to ſhame, and to an holy revenge upon our ſelves, 2 Cor. 7.11. What indignation, what revenge: This was that penance the Church of God did exerciſe it ſelf with in antiquity; for in groſſe ſcandalous ſinnes, ſuch as did offend the Congregation, he that did truly judg himſelf for his ſins, could have no reſt, till he did publiquely confeſſe his ſin, and ſhame himſelf with tears, in the face of the Church. Indeed afterwards this way was abuſed, and Officers of the Church took upon them to injoyn penance, and to make new Sacraments about p. 53it, but at firſt there was only this way of their repentance and ſelf-judging, a voluntary giving of God glory, and ſhaming themſelves; and this is the duty ſtill of all ſuch publique groſſe ſinners, that do offend the Church. Thus they came to John Baptiſt, publiquely confeſſing their ſins, Matth. 3.6. And thoſe who uſed unlawfull arts, came and burnt their books, though of a great value, before Paul, Act. 19.19. It is not ſhame, or peoples talk, or any ſuch carnal conſideration, could hold them in, when their hearts were truly broken, and if ſuch Church-diſcipline p. 54were in uſe, would there be ſo much bold, and impudent prophanneſſe as is every where? If they were called upon, as Joſhua to Achan, to give glory to God, Joſh. 7.19. they would not then preſſe to Sacraments without a wedding garment, yea with goar blood of their ſins upon them; but would rather with the leper ſtand aloof off, crying out, I am unclean, unclean: and with another, Calcate me inſipidum ſalem, trample on me as unſavoury ſalt: They would not then rage at the Miniſter, and ſay, the Sacraments are their dues, but would acknowledge p. 55publike ſhame and ſorrow was due to them: They would not preſſe to make us guilty of unworthy giving, while they are of unworthy receiving: Et dum ſe ſolvere cupiunt ligare Sacerdotem, as Ambroſe ſpeaketh excellently, while they ſeek to loſe themſelves, to binde the Miniſter. But it is not all the books, all the arguments in the world that will do this, it muſt be an humble heart, truly contrite before God. To hear men cavilling whether Godly order be Jure Divino, when the world knoweth their prophanneſſe, their impiety is not Jure Divino, may p. 56make us conclude, that it is not arguments, or books, but an humble, ſelf judging heart, that muſt decide this controverſie.

The concomitants of this ſelf-judging.The next thing is the Concomitants: And fi…ſt, ſelf-judging is accompanied with exalting and ſetting up of God, as David, Pſal. 5.4. Thou maieſt overcome when thou art judged. So much as the ſoul judgeth it ſelf, ſo much it cleareth God. O God my perdition is of my ſelf, if temporal, if ſpiritual judgements fall upon me, I muſt clear thee, I cannot charge the holy God fooliſhly. Thus man is low, and God is ſet up.

p. 572. This is accompanied with ſincerity, and ingenuity. Examine me and try me, ſaid David, Pſal. 26.2. The ſincere heart is willing every ſecret corner of his ſoul ſhould be ſearched into, but the hypocrite of all duties, cannot abide this ſelf-judging, he will never ſay, Even my ſon Jonathan ſhall die.

3. It is accompanied with much ſhame and relenting of ſoul: He is judged, even as a poor malefactor is judged, that bitterly laments his miſery, and therefore the whole work of converſion is in this ſelf-judging.

The laſt thing, are the p. 58Conſequents of ſelf-judging;The conſequences of this ſelf-judging. which are,

1. A readineſſe to every duty, to every holy performance. He that hath judged himſelf faithfully, he cryeth out with Paul, What wilt thou Lord have me to do Thou haſt never throughly & deeply judged thy ſelf, if thou canſt not pull out thy right eye.

2. He doth renounce all his own righteouſneſs, flying alone to Chriſt, and ſeeking for juſtification by him alone. The Phariſee did not judge himſelf, and ſo he ſaw not the need of Chriſt. We thus judge, ſaith Paul, 2 Cor. 5.14. if Chriſt died for all, then all p. 59were dead, deſcendēdo ad coelum aſcenditur; by deſcending we aſcend to heaven.

3. They are patient and humble under all thoſe chaſtiſements God layeth upon them for their ſins; they judge themſelves worthy of them, and hell it ſelf. Why ſhould a man complain of the puniſhment of his ſins, Lam. 3.39. Thus they accept of their puniſhment.

4. They have a deaf ear againſt all the cenſures and calumnies wicked men caſt upon them. They judge themſelves more then all the world doth, and for that heart corruption which the world cannot know.

p. 605. This will make him a ſavoury, experimentall Chriſtian, he can tell how to ſpeak to the temptations, to the doubts of other mens hearts, and to the caſes of conſcience in godly men; by this duty conſtantly performed, he cometh to have wonderfull skill in heart-work, he knoweth more then books can teach him, he cloſeth with a heart ſearching Miniſtry, he ſpeaks from the heart, to the heart of another.

Laſtly, He doth not ſinfully cenſure others, he hath enough to do to judg himſelf; neither can he give way to uſeleſſe diſputes, p. 61and opinions in Religion: Oh this ſelf judging will make a man avoid all theſe endleſſe queſtions that beget nothing but ſtrifes; therefore its excellent counſell to thoſe who ſpend their whole life in diſputes and opinions, to be more acquainted with ſelf judging, and thou wilt finde thy own heart will help thee to work enough: thou wilt finde errours, luſts, ſuch combats and rebellions in the practicall way of powerfull godlineſſe, that thou wilt be amazed to ſee how men can take up ſo much time abroad, and keep ſo little at home.

p. 62Some practical Corallaries or Concluſions from the truth premiſed.Let us adde ſome Corallaries, or Concluſions from the truth premiſed.

1. That a natural unregenerate man, cannot judge himſelf, he wants all the forementioned Antecedents; ſo that in this ſenſe it is true, The ſpiritual man judgeth all things, 1 Cor. 2.15. Can a beaſt judge, what the reaſon of a man is?

2. This ſelf-judging is not oppoſite to an Evangelical, Goſpel frame, nor to the Spirit of Adoption; you may think this is too legal, this will incourage doubtings, & baniſh fears; certainly the Apoſtle did p. 63not intend to prejudice grace, or to take the Corinthians off from Chriſt, while he preſſeth this duty.

3. This ſelf-judging though a duty, yet is wiſely to be managed; we muſt not judge in our temptations, in our ſad thoughts, or when the Devil diſtempers thy eyeſight.

4. This ſelf-judging is not to keep us in uncertainties; but as we are to prove all things in doctrine, yet not be Scepticks; we muſt hold faſt that which is good: ſo about our hearts we muſt judge, yet ſo as to make p. 64our Calling and Election ſure. This ſelf-judging muſt not oppoſe aſſurance.

5. No man can ſo judge himſelf, as to finde out all the naughtineſs of his heart; he cannot empty this Sea; if our hearts condemn us, God is greater then our hearts, 1 Joh. 3.20. God ſeeth more vileneſs and corruption in us, then we are able to finde out.

6. Under Gods judgements, or upon ſpecial approaches to him, we are to receive this duty. Therefore we are more ſolemnly to perform it at this time in approaching p. 65to the Sacrament; for hereby we ſhall prevent Gods Judging of us.

1. Every Sacrament we have received God took notice of: God hath not forgot all thy former unworthy receivings. Thy old ſins, thy old formality, may be matter of trembling to thee: as Melancthon ſaid Totus cohorreſco, &c. I am all in a trembling to think, how once in Popery I went boldly, and fell down before Images, worſhipping of them: ſo ſay, horrour taketh hold of me, to think how prophanely and irreverently I once approached p. 66to this Table.

2. Judge thy ſelf, becauſe of the ſpecial grace and favour vouchſafed to the fit gueſt: the more thou judgeſt thy ſelf, Gods love will be the mo…e welcom to thee: As the Centurion judged himſelf unworthy that Chriſt ſhould come within his roof.

3. Judge thy ſelf, it may be this may recover the benefit of former Sacraments which was loſt: Godly men may receive unworthily, though in the ſtate of Grace, becauſe not in a Proxime preparation; and therefore receive the Judgement p. 67of Chaſtiſement, though not eternal Condemnation: Thus Self-judging then may recover the benefit of all by-paſt Sacraments.

p. 68CHAP. II. Of Gods Judging and puniſhing his own Children for their ſins, with the Aggravation and mitigation of them compared with the ſins of others.

1 COR. 11.31.

For if we would judge our ſelves, we ſhould not be judged.

VVE proceed to the ſecond Doctrine, which is very uſefull to awaken p. 69the Godly, and to make them walk with an holy fear, not abuſing the grace of God, and making his love an occaſion of ſin; which is, Th…t God doth Judge even his own people for their ſins: Juſtification and Goſpel Grace doth not ſet Believers in ſuch a ſecure condition, that let them live how they will, Gods love will indulge all, God will take no notice of their ſins to chaſtiſe them for them. In the Text we have Gods judging of ſuch; for although it cannot be thought, that all who came irreverently to this Ordinance were truly p. 70Godly; ſo on the other ſide we cannot conclude none were; yea it is plain, that ſome of thoſe were truly holy, though offending God in their Sacrament-Sins, becauſe the Apoſtle addeth, verſe 32. When we are judged we are chaſtened of the Lord, that we may not be condemned with the world. This then being laid for a foundation, it is plain, that God judgeth his own people for their ſins. Now this word Judgement doth imply, that God is not only a Father to his People, but a Judge alſo, a Fatherly Judge: ſo that although as a Father he be merciful p. 71and pittiful, yet as a Judge he is ſevere, and will chaſtiſe for ſin: this is notably expreſſed, 1 John 2.12. If any man ſin, we have an Advocate with the Father: Though he be a Father, yet we need an Advocate upon our ſinning, even the Lord Chriſt. Though he is a tender Father, yet an Holy Judge alſo; and therefore doth God aſſume to himſelf ſuch tempered Relations, that his People might have ſuch a tempered and qualified frame of heart, that they might rejoyce with trembling, that they might love with reverence, that though they call on him p. 72as a Father, yet becauſe he is ſuch a father, they are to paſs the time of their ſojourning here in fear, 1 Pet. 1.17. Therefore obſerve what the Apoſtle addeth, if ye call him Father, who without reſpect of perſons judgeth every man: if David though a man after his own heart? If Solomon though beloved of the Lord do ſin againſt him, he will chaſten them, and make them feel the bitterneſs of their fins as well as others; although alwaies their is a great difference between the afflictions that are upon the Godly for their ſins, and thoſe which are p. 73upon the wicked. The wo…d then in the Text doth ſuppoſe a real anger, and juſt diſpleaſure in God againſt his own people when they offend; for to judge is more then to chaſten: to chaſten is commonly made the action of a Father; but to judge and to puniſh, the act of a judge; yet this latter God doth to his offending people; whether it be puniſhment, properly ſo taken, is afterward to be ſp…ken unto; we have the like paſſage, 1 Pet. 4.17. The time is come that judgement muſt begin at the houſe of God; here is judgement, and that to p. 74Gods houſe. It is true, the word judgement, even as to judge is uſed in ſeveral ſenſes in the Scripture, ſometimes for that ſtrict juſtice of God, whereby he will take notice of ſin to puniſh it, according to the utmoſt deſert of it. Againſt this David, though a godly and juſtified man, doth earneſtly deprecate, Pſal. 143.2. Enter not into judgement with thy ſervant, and the reaſon is full of weight; for in thy ſight no fleſh ſhall be juſtified: There is no holy man can ſtand in this judgement, if God be only as a Judge, and not a Father likewiſe, we are all damned men; p. 75but at other times judgement is uſed for mercy, and moderation oppoſite to anger, as, Jer. 10.24. O Lord correct me, but with judgement, not in thine anger; that is in moderation, let my afflictions be medicinal, not deſtructive, Aliter ſecat Chirurgus, aliter Lanius; he prayeth that God would let no more blood from him then may abate his diſeaſe, and weaken corruption within him, ſuitable to this, is that expreſſion, Ier. 30.11. Where God, though he threatens the Nations to make a full end of them by his anger, yet to Iſrael he ſaith, I will correct thee p. 76in meaſure or in judgement, he would not pour out all his wrath: Thus the godly have ſubmitted to Gods rebukes; Jeremiah doth not pray to be corrected, but it is his conceſſion and reſignation, If Lord I have provoked thee, and thou correct me, let it not be in thy anger and hot diſpleaſure; for who can indure under that.

But in my Text, to judge, and judgement is not taken for moderation, or mercy, but f r ſeverity and afflictions, ariſing from Gods anger to his people, when they have ſinned aga nſt him.

Let us lay open the p. 77Doctrine; and firſt conſider, that there are two extream and dangerous errorsTwo errors to be avoided. about this truth, and you muſt carefully avoid both theſe rocks: for firſt there is the Antinomian erring on the right hand, and they do ſo magnifie the grace of God in juſtification, they do ſo exalt the love of God in Chriſt to believers, that they ſay God never ſeeth any ſin in them, he is never angry with them; he is as well pleaſed with David in his Adultery, as when making his Penitential Pſalm: as well with Peter, denying Chriſt, as when weeping bitterly; but certainly p. 78this opinion may quickly fall from the head to kill the vitals of all holineſs; for if God doth not ſee ſin in me, why ſhould I ſee ſin in my ſelf? And if God be not angry with me for my offences, why ſhould I be angry and grieved at my ſelf, when I have fallen into any ſin; ſo that this opinion doth overthrow all thoſe commands which are made to the godly upon their falls, to repent, and to recover from their backſlidings, with brokenneſs and bitterneſs of heart. As alſo it chargeth David and Peter, with others, who have ſo bitterly bewailed their revolt p. 79from God with weakneſs, yea ſinfulneſs, troubling and grieving themſelves where they ought not. According to this Doctrine, God never chaſtiſeth for ſin (as they expreſs it) but from ſin, that is, the afflictions which come upon the godly, do not ariſe from Gods anger for ſin paſt, only they are afflicted to prevent future. But the inſtance in my Text doth confute this; for theſe Corinthians being guilty of ſinfull approaches to the Lords Table; it was becauſe of this ſin that God brought ſuch a general mortality amongſt them; for this cauſe, ſaith p. 80the Apoſtle, ver. 30. Many are ſick and weak not ſome, but many, and it was for this cauſe: It is true indeed the afflictions Gods people have, are for the preventing of future corruptions, and to teach them not to ſin any more; yet withal they are ſharp ſtings for ſins paſt. Let not then the gracious heart delude himſelf, that becauſe he is in a ſtate of grace, he may therefore ſin and do what he liſt: let him remember what the Apoſtle ſaith, even in the perſon of the godly, Heb. 12.29. For our God is a conſuming fire. David complaineth of his p. 81broken bones, and wi…h many tears and agonies of ſoul prayeth that God would reſtore his loving kindneſs to him, for he had loſt the ſence and feeling of it. It is true the people of God are to grow up into the Spirit of Adoption, and to caſt out all tormenting fears; but they muſt diſtinguiſh between Liberty and Licentiouſneſs, they muſt not under that pretence caſt out an holy trembling and a reverential fear leſt they offend God at any time. In the ſecond place, the Devil promoteth his Kingdom of darkneſs on the left hand, if he cannot p. 82on the right; therefore in Popery their is alſo corrupt Doctrine about this point, and inſtead of milk they wring till blood cometh; for they ſay, God doth not only judge his people for their ſins, though he hath pardoned the fault, but that he doth afterwards in a proper way puniſh them, and avenge himſelf in a way of Juſtice, which they are to ſatifie in reſpect of temporal puniſhments by ſome voluntary penalties either inflicted upon them, or voluntarily aſſumed. Thus when David hath his ſin pardoned, yet they ſay, the death of his childe was p. 83inflicted as a proper puniſhment to ſatisfie the juſtice of God: Chriſts blood takes away the guilt of ſin, but mans poenal exerciſes, muſt take away the temporal puniſhment. Thus by their diſtinctions they do greatly obſcure the Doctrine of Juſtification, which doth take off all the guilt of ſin, ſo that there remaineth properly no more puniſhment for ſin thus pardoned; I would not contend about the word puniſhment, I ſ…e Divines do uſe the word concerning thoſe afflictions which God layeth upon his people, only we cannot ſay they are ultiones, p. 84they are not acts of vengeance to the godly, as they are to the wicked, being of the ſame nature, though different in degree with the torments of hell to the damned. Calvin therefore doth diſtinguiſh between Judicium ultionis and Judicium caſtigationis, a judgement of revenge, and a judgement of Chaſtiſement; the latter onelyonly befall the godly, and if you ſay, why then doth the Scripture require humiliation and repentance? Yea, Bellarmine urgeth my Text, to judge our ſelves, which he would have, to imply ſuch voluntary puniſhing of our ſelves, p. 85through Faſting, and other duties, that thereby we may ſatisfie Gods juſtice, ſo as to remove the temporal puniſhment.

I anſwer, the Apoſtle doth not uſe the word foreign, when he ſpeaks of our duty, but foreign, which is to examine and ſearch our ſelves, to ſeparate the evil from the good, upon diſcuſſion of our ſelves to be greatly humbled, and loathing of our ſelves for our ſins N…t that theſe duties are to ſatisfie Gods Juſtice, but onelyonly they are the way, wherein God alone will communicate mercy. Thus you ſee how the p. 86truth is ſtated between two extreams, and it is good for Chriſtians to be throughly informed herein, that in the afflictions which befall them they may know how to judge of God, and alſo to deport themſelves accordingly. To judge of God, as one indeed angry and diſpleaſed, and whoſe anger is terrible, ſo that to a godly man, it is more dreadfull then all troubles, to apprehend Gods diſpleaſure to him. It is not, ſaith David, the loſs of my childe, the troubles in my Kingdom, that affects me ſo much, as becauſe God doth hide his face from me, Pſal. p. 8751. and it muſt needs be ſo, becauſe the heart of a believer awakened for ſin, is made very tender, and ſo the frowns of God do more pierce his heart, then almoſt Hell flames do terrifie the wicked: as a little offence to the eye, becauſe a tender part, is more grievous then great blows to other parts of the body. The godly therefore are not to deſpiſe the rod of God, yea, none are more to lay it to heart then they. But further, as they are to be ſenſible of his anger, ſo withal to aſſure themſelves that he is angry, becauſe he loveth them: that this bitter p. 88fruit doth come from a ſweet root: that all his exerciſes have their riſe from a Fatherly care towards them, and therefore they are to receive them as medicinal, not as poenal and deſtructive.

But I ſhall not inlarge further herein: let us for the more particular affecting of our ſelves, who pretend to have an intereſt in the Lord more then others, conſider the grounds why God will not let his own people,Reaſons why God will puniſh his own people for their ſins. when ſinning, to go unpuniſhed; they muſt be called to a ſevere account, yea when God letteth the wicked ones of the world live in p. 89their eaſe, go on ſecurely in their impieties, and bleſſing themſelvs therein; at the ſame time the godly for leſſer ſins ſhall have the bitter cup of affliction to drink of, ſo that by outward events you would think the godly only were hated by God, & the wicked loved: And the firſt ground of Gods judging his own people, if not judging and humbling themſelves, may be from the order, and way which God hath appointed for the communicating of Chriſts benefits to us, for this is the foundation of that Antinomian errour mentioned, when they p. 90read ſuch places, as that Chriſts blood is made an atonement for our ſins: that the father laid our iniquities upon him: that he is made righteouſneſs to us, and that we are accepted of in Chriſt: They think this is all, and becauſe this is accompliſhed by Chriſt, though we be wallowing in our luſts, they think theſe great merci…s are to be applied to us, but they are to remember the other places as well of believing, of repentance, not that they are cauſes, or merits, or to be oppoſed to Chriſt, but they are the qualifications of ſuch ſubjects to whom Chriſt will thus reveal p. 91himſelf; and the Pool, as it were in moving whereof the Angel cometh down, and healeth us, ſo that its a bleſſed thing to avoid extremities in this point in our afflictions, not to be ſecurely preſuming, nor yet ſlaviſhly dejected; not to look upon a Chriſt without duties, nor yet oppoſe duties to Chriſt.

2. Another ground why God may even break the bones, yea the heart as it were of his own children when offending him, is from the many aggravations that are to be found in the ſinnes of the godly, ſo that the like cannot be found in the tranſgreſſions p. 92of the wicked man, inſomuch that the offences of the godly do in ſome reſpects more diſpleaſe God, then all the ſins of wicked men: As firſt, when the people of God ſin, it is againſt more experience of the ſweetneſs and comfort by grace, and alſo of the bitterneſs of ſin, which they have felt in their own ſouls; and certainly this muſt highly aggravate thy ſin, thou knoweſt what the ſongs and joys are, of an heart reconciled to the Father through Chriſt. Thou knoweſt how bitter a thing it is for God, to ſhut thee out of his doors for thy tranſgreſſions, to p. 93give thee childrens bread no longer, but to ſuffer thee to live upon husks: Oh what an aggravation is this to every ſin thou falleſt in, to remember theſe experiences: Alas, the wicked when they ſin, they never taſted of a better life; they never found any thing ſweeter then the creature; therefore they think they do not ſin to their loſs, and ſo they have not experimentally felt the terrours of the Lord it may be upon their ſouls: hence it is no wonder if they eat poiſon for honey; but for thee who haſt been taught all theſe things upon thy ſoul, to meddle p. 94with ſin that coſt thee ſo dear; to deprive thy ſelf of that joy and heaven thou haſt had: Oh tremble under the approaches of any ſin to the… Chriſt uſed this as a motive in his prayer for thoſe who crucified him, Father forgive them, for they know not what they do; but how ſhall Chriſt ſay, forgive thee, who knoweſt what thou doeſt: All the experience God hath wrought in thee about holy things, doth ſadly aggravate thy evil ways.

2. As the godly ſin againſt more experience, ſo they alſo rebell againſt more light and knowledg, p. 95which is always highly aggravating a ſin: What made the Angels ſins to be ſo greatly diſpleaſing to God? What made Adams ſin ſo highly offenſive? amongſt other reaſons this was one. They ſinned againſt a great deal of light and knowledge which God had indued them with: Now the godly man hath not onelyonly natural light, but revealed light; he is ſupernaturally illuminated, and that not only in a common way, as many Hypocrites are, but in a ſpecial and peculiar manner, ſuch as no reprobate can attain unto; oh then how greatly muſt p. 96God be offended, when thou ſhalt ſin againſt that quick, penetrating, and tender light, which ſhineth in thy breaſt; and therefore God will judge thee for thy he…rt-ſins, thy ſoul-ſins; the pride there, the unbelief there, becauſe thou haſt light to diſcover all theſe. Any falſe motions, any ſinfull inten…ions, any corrupt minglings of thy ſelf with the things of God, theſe God will judge, becauſe thou haſt ſpiritual light within thee, which like the Sun-beams make thee diſcover thoſe atomes, thoſe ſecret little ſins, that other vi… u wouldſt p. 97never take any notice of; remember then what light thou haſt put under a buſhel, as it were, and then no wonder if God judge thee for this.

3. The godly mans ſin is more hainous then the wicked mans, becauſe of that love, that Free-grace, thoſe bowels of mercy ſhewed to him, which never were to ungodly men. No wonder then, if of all ſins God will not bear the abuſe of his love and his grace, eſpecially that diſcriminating grace; he gave his Son to thee, not to another, who if converted, might have done him more ſervice: p. 98his Grace did convert thee, change thee when thou waſt as froward as others, wallowing in thy luſts as others, and ſo how can God take thy rebellion againſt ſo much Free-grace; what patience is it, that Hell doth not ſwallow thee quick up: As the Apoſtle argueth comparatively the excellency of Chriſt, To which of the Angels ſaid he, Thou art my Son: ſo to what wicked man, to what unconverted man, abiding in his ſins, hath God drawn nigh with that grace and favour, as he hath to thee? how unreaſonable is it to turn grace then into wantonneſs: p. 99Argue as Ezra did, cap, 9.13. Thou haſt given us ſuch a deliverance as this, and ſhould we again break thy Commandments, O Lord, thou haſt done for me more then for many thouſands, who ſit under the power of their luſts, and ſhall I deſpiſe this love of God?

4. The godly mans ſin is to be aggravated, becauſe of the ſpecial priviledges which God doth beſtow upon him; for he maketh him his Son, his Friend, admits him into his preſence and favour. Now thou who art at ſuch a Feaſt always, ſhouldſt never be without thy Wedding-garment: Seemeth p. 100it light to you, ſaid David, to be Son in Law to a King: and thus, is it a ſmall matter to be taken into Gods favour, to be his adopted children; to be in communion with him; to ſtand, as it were, before him: ſurely this muſt greatly aggravate thy ſin: The more favour and honour from God, the more abominable is thy ſinfulneſs. Michal told David falſly, Thou haſt made thy ſelf like one of the vile perſons: but it is true of thee, Is it for one accuſtomed to the Kings preſence to be tumbling in mire and dirt. Oh ſhame thy ſelf in thy humiliation for this; how p. 101uncomely is this to a juſtified perſon? how unſuitable to the ſpirit of Adoption; obſerve that paſſage, 1 Kin. 11.9. God was angry with Solomon, becauſe his heart was turned from God, which had appeared to him twice: How many times in a gracious manner hath God appeared to thy ſoul, and wilt thou provoke him?

5. The godly mans ſins are the more hainous becauſe committed againſt greater obligations, and bonds to the contrary; for every duty, every ordinance is a greater obligation againſt ſin. The more thou haſt prayed againſt p. 102paſſions, & yet paſſionate: the more thou haſt prayed againſt pride, and yet proud; and ſo of every ſin, the greater is thy ſin. God will bring thy prayers, thy duties to witneſs againſt thee, haply the wicked man never, or very ſeldom hath prayed againſt his evil ways; but in every confeſſion, in every prayer thou haſt bewailed, and reſolved againſt ſuch evils, and therefore in this reſpect, the greater aggravation of ſin, when committed. Again the Sacrament of the Lords Supper that is a ſtrong & mighty obligation againſt ſin. Now the godly they are p. 103admitted to this Ordinance, they are not commanded to ſtand in the Court, but they may enter into the Holy of Holies; they are children, and this bread is to be given to them. Now if they walk in proud ſinful waies, what a witneſs wil this ordinance be againſt thee; did ye receive Chriſt to ſerve the Devil? Did ye receive Chriſt to vaine & unbelieving thoughts. Oh know that all ſins after obliging Ordinances have a kind of perfidiouſneſs and Covenant-breaking in them, and this muſt needs aggravate.

6. The ſins of Gods p. 104people are to be heightned in this conſideration, that they are not only tranſgreſſions, but unkindneſſes, and therefore they are ſaid not only to anger God, but to grieve him, as Epheſ. 4.30. Grieve not the holy Spirit of God: God complaineth of Iſrael who were his people in a peculiar manner, though all not upright in heart, that forty years long they had grieved him: and truly what grieveth the ſpirit of God, muſt exceedingly grieve us. Hence though the ſins of the godly cannot be that ſin againſt the Holy Ghoſt, which the Scripture makes unparpardonable, p. 105yet becauſe the Spirit of God, is in the godly a Sanctifier, a Sealer, a Comforter, and worketh choice and glorious effects in them; therefore they do in a more ſpecial manner grieve the Spirit of God. The Spirit of God dwels in the godly as in his Temple, and not ſo in a wicked man; now to defile this Temple, to prophane this Temple by applying thy ſelf to any evil way, how diſtaſtfull muſt it be to the Spirit of God: Oh remember, wicked mens ſins anger God, but thine do grieve him alſo; as a ſtubborn child doth not only offend his p. 106parents, but make them inwardly grieve alſo.

7 The people of God in their ſins have this aggravating particular why God ſhould judge them rather then others, becauſe they have greater power to withſtand it, there is not that neceſſity upon them in ſinning, as is in unregenerate men: It is true, an unregenerate man cannot but ſin in all that he doth, yet this neceſſity doth not excuſe but aggravate, both becauſe it is voluntarily contracted upon himſelf, and becauſe this neceſſity is voluntary, and with delight, Eo magis libera quo magis Ancilla, as Bernard: p. 107But now in a godly man, there is a ſpiritual life and power within him to avoid ſin; he is not in the progreſſe of holineſſe, as in the firſt converſion, meerly paſſive, but now actì agimus, and moti movemus; the grace of God exciting, we have life within us to co-operate. Now then, if God hath infuſed ſuch a life within us, it is thy greater ſin, if thou doſt not act accordingly: God hath brought thee out of thy firſt bondage, and if thou doſt yet live a ſlave, the greater is thy condemnation. It's made a diſpute, whether a godly man can avoid any more p. 108ſins then he doth, or do any more good then he doth: Some Orthodox men are reported by the Arminians to affirm they cannot; but no doubt converting grace takes away that ſpiritual death in ſin, and giveth principles of life, and all habits of grace infuſed, have a ſufficiency in their way to produce their acts, yet ſo as they need actual grace to excite and apply theſe to operation. A man that hath his eye healed, hath a power to ſee, yet if there be not light to actuate the medium, he cannot ſee. We need grace even after converſion, to excite and p. 109quicken thoſe principles: But this ſheweth that a godly mans ſin is therefore to be aggravated, becauſe he hath a principle within to refuſe it.

8. Hence it is, becauſe of this ſupernatural life within him, that all the ſins of a godly man have a kinde of unnaturalneſſe in them; when a wicked man ſinneth, he ſinneth of his own, it is naturall, as it is for a ſerpent to be poyſonous, for a wolf to be ravening; but if a godly man ſin, it's wholly contra-natural: How cometh this figtree to bear thorns, this Vine to bear thiſtles? Hence, 1 Joh 3.9. he that p. 110is born of God, is ſaid, not to ſinne, yea he cannot ſinne, becauſe the ſeed abideth in him, for ſins are againſt his divine principle; it is as if iron ſhould ſwim, as if fire ſhould deſcend: How can I do this and ſin againſt God, ſaid Joſeph, Gen. 39.9.

9. Therefore God doth judge his people when offending, becauſe their ſinnes do diſhonour God more; what diſorders are in an houſe redound to the Maſters reproach; from wicked men no other thing is expected, every one looketh that ſwine will wallow in the mire; but when ſheep do ſo, this p. 111is intollerable. This aggravation God putteth upon Davids ſinne, 2 Sam. 12.14. Becauſe by this deed, thou haſt given great occaſion for the enemies of God to blaſpheme. Now remember that the honour and glory of God is worth ten thouſand ſuch as thou art.

10. And laſtly, The ſinnes of the godly are a ſtumbling block and incouragement to the wicked; if they ſee thee proud, earthly, paſſionate, they think they may do ſo likewiſe. Beſides, thou doſt hereby diſcover ſome wearineſſe of God, as if to turn from him to ſinne p. 112were better, as if thou didſt not finde that contentment and fulneſſe in the waies of God, as thou didſt hope for; ſo that ſeeing all theſe things are in the ſinnes of the godly, no wonder if the Lord do in a ſpecial manner, call them to account, & make them taſte of the bitter cup he giveth them to drink.

Uſe of Exhortation, let the People of God then ſpeedily ſet upon this duty of ſelf-judging. It is a fearfull thing to fall into the hands of God provoked; if thy heart be dull, hard, ſenſleſs, lay all theſe quickning aggravations of thy p. 113ſins to thy ſoul, and they muſt needs humble thee. The Sacrament of the Lords Supper, as from one conſideration, it requireth joy, and gladneſs of heart; ſo from another, godly ſorrow and brokenneſs of ſoul, to ſee Chriſt crucifyed, as it were, for thy ſins before thy eyes, and thou haſt been many times ready to crucifie him again and again: Cry out, O Lord, my heart is overwhelmed, what can I ſay, This ſin with theſe aggravations make me fear and tremble. Oh it is not in my own worthineſſe, in my own fitneſſe, I preſume to draw to this p. 114Ordinance, for with the Centurion, I am not worthy Chriſt ſhould come within my roof; and thus the leſſe thou ſpareſt and excuſeſt thy ſelf, the more welcome wilt thou be to this Table.

p. 115CHAP. III. Of Gods puniſhing his people for ſins againſt a Poſitive Inſtitution, ſuch as Sacrament-ſins.

1 COR. 11.31.

For if we would judge our ſelves, we ſhould not be judged of the Lord.

THE laſt Obſervation is, That God doth judge his people, not only for moral groſſe ſinnes, but Sacrament-ſins, ſinnes that are againſt a poſitive inſtitution. The Corinthians were guilty of many other p. 114duplicate page p. 115duplicate page p. 116ſins, ſome whereof were contrary to the moral Law, yea to the very light of nature; but the Apoſtle doth not inſtance in them as a cauſe of that publick judgement which was upon them, but he pitcheth on their prophane approachings to the Lords Supper, which is of a poſitive Inſtitution. The original of all that calamity which is come upon mankinde, and that ſinne for which God was ſo provoked, that all the poſterity of Adam is obnoxious to eternal wrath, God puniſhing no ſin in the like manner, as he did this; What was it? but a tranſgreſſion p. 117of a poſitive law. Uzzah was ſtricken dead, Nadab and Abihu conſumed with fire from heaven, and all becauſe they did not keep to ſuch order, in Gods worſhip, as he had inſtituted: 1 Chron. 15.13. Yea Moſes but for deferring Circumciſion, which was an Ordinance likewiſe of meer inſtitution, ſo that it had been no duty to circumciſe, if God had not commanded it, yet he was threatned to be killed for his delay therein. The Paſchal lamb alſo, Exod. 4.24. to which the Sacrament of the Lords Supper doth anſwer, whoſoever did neglect, p. 118was to be cut off from among his people, Numb. 9.13. By theſe inſtances it doth appear how ſevere the wrath of God is againſt all ſuch as do not keep to the Ordinances of God, and that in ſuch order as he hath required, as we reade David acknowledging, 1 Chron. 15.13.

I ſhall not treat in the general about all the poſitive inſtitutions of Chriſt, but limit my ſelf to this of the Lords Supper, and to ſhew you, that ſeeing God will ſo juſtly judge men for their unworthy approaches to it, it is good for us to judge our ſelves for ſuch ſins firſt, and this p. 119may prevent Gods judging of us; only to underſtand the Doctrine, you muſt know that that ſpeaketh of ſins of two ſorts, moral ſins, and poſitive ſins; to underſtand which diſtinction, you muſt know, that this diviſion is according to the two kinds of Commands which God impoſeth upon his Church; there are moral commands, which command or forbid that which is either intrinſecally good, or evil; ſo that becauſe they are goo… God commandeth them they are not commanded and therefore good: ſuc… is to love God, to fear hi… p. 120and ſuch are the duties of the ſecond Table: for we regard not thoſe Schoolmen, who ſay nothing is intrinſecally good or evil, but meerly ſo from the outward Command of God, or his prohibition. Again, there are poſitive commands, and theſe have their goodneſs onelyonly, becauſe God commands them, in themſelves they have no intrinſecal goodneſs, only Gods inſtitution makes them good; thus the ſanctification of the Lords Day is a duty by poſitive inſtitution: ſo the obſervation of the Sacraments, it is a duty by Gods meer will and inſtitution, p. 121ſo that the not being baptized, the not receiving of the Lords Supper had not been any ſins, if God had not required them: only theſe poſitive Commands are again diſtinguiſhed into poſitive temporary, ſuch things as God hath required of h…s Church for a time only, as to be Circumciſed, to obſerve the Judaical Rites and Sacrifices: it was great ſinne to keep them up when the time of their obligation was expired. 2. There is poſitive perpetual, and that is when God hath appointed ſuch Ordinances to be obſerved till the coming p. 122of Chriſt, as the Lords day, Baptiſme, and the Lords Supper, we are to ſhew forth his death till he come, 1 Cor 11. This is called by ſome Divines Moral Poſitive, and the other Moral commands, are called Moral Natural. Now as there are two kinds of Laws, ſo there are ſuch kinds of ſins which are the tranſgreſſion of thoſe Laws; when a man is unjuſt, unclean, intemperate, then he breaks the natural Law of God; when he prophanes the Sabbath, when he cometh unprepared to a Sacrament, he breaketh the Poſitive Law; and whereas p. 123it might be thought theſe latter ſins are not very hainous, becauſe they are only mala quia prohibita evils, becauſe prohibited, Gods prohibition maketh them to be ſins. The Doctrine telleth us, that for ſuch ſins God will judge us: yea it is worth the while to take notice of that place, Levit. 17. ver. 3, 4, 5. where God ſpeaking not of a prophane killing of beaſts for common food, but religious, by way of Sacrifice, he enjoyneth this order, that whoſoever killeth a beaſt, thus for a Sacrifice, and bringeth it not unto the door of the p. 124Tabernacle, blood ſhall be imputed to that man, he hath ſhed blood. A notable place, to ſhew how hainous a ſin it is not to keep to Gods order in his worſhip. The very not bringing of it to the door of the Tabernacle maketh it as hainous a ſin as to kill a man; and indeed in ſome reſpects theſe ſins are worſe then the other, whereof this is the chief, becauſe the Lord doth by theſe Poſitive precepts demonſtrate his ſoveraignty over us, and try our obedience; ſo that if we be negligent or omiſſive therein, we do expreſly and formally manifeſt our p. 125diſobedience to God, and do refuſe to own him as our Lord: Not to add that in theſe poſitive inſtitutions, God regardeth our good; he hath appointed Sabbaths and Sacraments, not for his good but for ours, not that he needeth us, but becauſe we need him; and therefore we muſt highly ſin againſt our ſouls,What particulars are to be examined, & inquired after with ſpecial reſpect to the Ordinance of the Lords Supper. when God ſhall in ſuch a mercifull manner tender our good, and we refuſe it.

This foundation laid, let us inquire into the duty of Self-judging in this particular Ordinance of the Lords Supper, and becauſe this judging as you p. 126heard doth imply a judgment of diſcuſsion, and upon ſin diſcovered, a judgement of condemnation. Let us ſpeak to both, and for the judgement of Diſcuſsion: theſe things are to be done, firſt the worthy Receiver, who may receive comfortably, is to judge himſelf about the ſtate of grace, to examine himſelf, whether he be a new creature, whether God hath ever put a ſupernatural and heavenly principle in him, or no? for if he be a man in the ſtate of nature ſtill? If he have no more in him then what he came with into the world, he cannot p. 127put forth thoſe actual graces of Faith, and ſpiritual hunger after Chriſt, and his benefits, which make the Lords Supper to be ſpiritual meat and nouriſhment indeed. There was once a prophane cuſtom crept into the Church, which was removed by a Council, That the Lords Supper ſhould no… be given to dead men, and the elem…nts being ſymbols of nouriſhment, in the uſe whereof we a…e commanded to eat and drink, all this ſuppoſeth that while men are dead in ſins, void of ſpiritual life, they cannot ſpiritually eat and drink, nor put forth p. 128gracious actings in the Ordinances; for there muſt be a good root, befo…e the branches be good; there muſt be a good Fountain, ere the ſtreams be; and ſo a good foundation of grace and ſpiritual life within, before thou art able to put forth Sacramental act ngs; only you muſt remember that the Church admits ſuch to this Table that have competent knowledge, and are free from groſs ſins, becauſe ſhe cannot judge of the hearts of men: neither is the Sanctification, or Regeneration of a perſon, either in Baptiſm, or the Lords Supper p. 129a foundation of the adminiſtration of the Sacrament; for then the Miniſter would be in perpetual doubtings to whom to give it to, or ra her conclude to give it to none, becauſe he cannot certainly judge of grace in another mans heart, but the ground of our adminiſtration is Chriſts command, with the order and way he hath preſcribed. Now the Word doth only barr ignorant and prophane, the other are admitted to come; yet they muſt know that without a principle of regeneration, they cannot ſpiritually eat and drink at this Feaſt. Therefore p. 130reſt not in mans approbation, that is but a poor reed to lean upon: you ſee the Officers let in that man to the Feaſt, and did not keep him out, who came without a wedding-garment; but the Maſter of the Feaſt, when he cometh and vieweth them, he finds him out, ſaying, Friend, how cameſt thou hither, without a wedding garment? Mat. 22.12. which made him ſpeechleſs immediatly; he did not plead, thy ſervants admitted me, they bid me come; ſo neither wilt thou be able to plead, who being not born again, or in a ſtate of grace, approacheſt to this Ordinance: p. 131Lord I was admitted by the Miniſters, I gave them ſatisfaction. This is not enough, but ſearch into the bottom of thy ſoul, inquire what are the great things God hath done to thy inward man: remember it is menſa Aquilarum, not Graculorum, a Table for Eagles, not Jayes, as Chryſoſtom ſaid. If a gracious heart doubt about this work of grace in himſelf; ſuch an one is to know that his duty is to come; for where there is a ſenſe of ſin, an hungering after Chriſt, a bewailing of our infirmities, theſe are incouragements for thee to come, though p. 132it may be thou art not aſſured of thy being in the ſtate of Grace: many of Gods children would be denied this bread, if none might come, but thoſe that had aſſurance of their being in Chriſt. I have not time to inlarge on this

2. We are to judge our ſelves about our preſent fitneſs, and capacity for the Lords Supper: Not only whether grace be in us for the main, but whether it be actuated, and preparing the ſoul, that it is like a room ready ſwept & dreſt to receive Chriſt: Every godly man is not in an immediate fitneſs to receive p. 133the Lords Supper. Some of theſe Corinthians were truly godly, as was proved, yet they became guilty of unworthy receiving, by their actual indiſpoſition. The inſtrument may want tuning for preſent melody; the k…y may be ruſty; the heart may be ſo dul, unbelieving, c…rnal, and unſavoury, that there is not a preſent temper of heart to cloſe with thoſe Ordinances as he ought to do. If thy heart be a Fountain, but ſealed up; if a Box of oyntment, but not opened; there is a gulf be…w…en Sacramental benefits and thy heart. If you ask, p. 134what doth actual fitneſs conſiſt in: I anſwer it is in the actual exerciſe of thoſe graces, the principles whereof are in thy ſoul: It is like the wind breathing upon the flowers of a garden, which make them ſend forth a ſweet ſmell; its like a tool whetted, like a Spring running, like a fire kindled, many times thou haſt wood laid together, the principles of grace within thee, but there is not fire that doth kindle it; the graces to be actually put forth, are a renewed ſorrow and tender meltings of thy heart for thy former impieties; ſerious meditation about p. 135Chriſt his Perſon, his Offices, his unſpeakable love in dying for thee, not to give over thinking about this, till thou finde it prove like coals of fire in thy boſom; Heavenly mindedneſs likewiſe lifteth up thy heart, and makes thee ſuitable to heavenly gifts; ſpiritual hungrings and longings of ſoul after the benefits received, holy joy and gladneſs of heart, with great thankfulneſs unto God: Oh when a ſoul is dreſſed in all theſe ornaments, the Lillies of the field, nor Solomon in all his glory, is not like it: As therefore the maſter invited his gueſts, p. 136ſaying, Come for all things are ready, is it likewiſe true of thee concerning thy fitneſs, I come Lord, for all is ready, my ſoul is put in order, the heart is furniſhed to receive Chriſt. And if the godly ſoul ſay, oh this is that which troubleth me; I am ſo diſordered, my heart is untuned, this diſquiets me, that diſtracts me, my heart is in an uproar, no fitneſs is there to entertain Chriſt. To ſuch an humbled ſoul I ſay, Becauſe theſe things are a burden to thee, thou deſireſt theſe mountains might be levelled, and theſe valleys raiſed; therefore p. 137thy ſoul is in ſome preparedneſs and fitneſs, though not ſo much as thou wouldſt be: the more empty and lowly in thy own eyes, the more welcome to Chriſt: Beſides as theſe make thee in ſome ſort fit to come, ſo they put thee in a neceſſity of coming. Eat of this honey, that thy eyes may be inlightned; draw nigh to this Ordinance that thou mayeſt have more of Chriſt, and his graces: the more thou keepſt from this pool, as it were, the leſs healing thou canſt expect. Among many things that may be ſaid to convince and incourage p. 138ſuch a tempted perſon, I would chiefly propound this, Thou art afraid to come to the Sacrament; Art thou alſo afraid to come to Chriſt? Dareſt thou not lay hold on a promiſe, what! all the while thou k…epeſt from a Sacrament, wouldſt thou alſo keep from Chriſt, and the Promiſe? Surely thou wilt return a negative to this; but conſider, thoſe that may come to Chriſt, may come to Sacraments; thoſe that may by Faith lay hold on him, may alſo draw nigh to this Feaſt: As Chriſt ſaith, Come unto me, all ye that are heavy laden, and I will eaſe you: p. 139Thus doth the Sacrament, as it were ſpeak, Come unto me ye burdened ſinners, and Chriſt in the uſe of his means will give reſt to you; thou art greatly deceived, if thou thinkeſt thou mayeſt lay hold on a promiſe, and not come to the Sacrament at that time; for a Promiſe and a Sacrament are the ſame things; the Sacrament is nothing but a viſible promiſe, appointed by God to aſſure thee of his love, and to be an help againſt thy infirmities: It is true in ſome caſes of relapſes and repentings of them, there the party though believing in p. 140Chriſt is yet to abſtain that he may give ſatisfaction to the Church, becauſe it is not only a Sacrament of Communion with Chriſt, but alſo with one another; here he may believe, and lay hold on the Promiſe, when yet in reſpect of Chriſts order, he is to forbear the Sacrament; but this publike ſatisfaction, is not to be delayed, he is to take his firſt opportunity, and then the Church is bound foreign,2 Cor. 2.8.2 Cor 2:8 to confirm her love to him. Therefore Calvin doth well reprove ſome ancient Canons about Church Diſcipline of too much ſeverity, when p. 141perſons offending were to be kept, ſome two, ſome three years, from the Lords Supper, though they did publikly humble themſelves.

In the next place from a Judgement of diſcuſſion, we are to go to a Judgement of condemnation; for upon winnowing of thy ſelf, thou canſt not but finde much chaff: by ſearching into thy ſelf, much corruption will appear, and when this is found out, thou art to paſs a ſentence upon it: O Lord, I judge my ſelf for this folly, this luſt, I am aſhamed of my ſelf, I dare not in my own name draw p. 142nigh unto thee: eſpecially let the Communicant condemn himſelf in theſe things: firſt, all his former prophane, ignorant, and irreverent approaches to this Table. Oh let thy heart tremble, to think with what ſecurity, and joll…ty thou didſt draw nigh to this Ordinance, being full of ignorance, not able to diſcern of the duty in hand; full of prophaneneſs, coming in thy ſins, and going away in thy ſins. It is a ſpeech of Chryſoſtom, That a man had better never have received the Sacrament in all his life, then to have taken it once unworthily: p. 143Therefore bewail thy ſelf, think how many times thou haſt made thy ſelf guilty of the body and blood of Chriſt: Such ſins God hath not forgotten, tho thou mayſt have forgotten them. Happily the Corinthians did not think that it was for this ſinne God did ſo greatly afflict them: and how little do people lay to heart their former Sacrament-ſinnes, whereas horror ſhould take hold on thee, as often as thou doeſt remember, with what boldneſs and prophaneſſe thou didſt come to theſe dreadfull myſteries. 2. Judge and condemn thy ſelf for thy p. 144failing in all thoſe duties thou waſt obliged too by this Ordinance. If thou receiveſt theſe Ordinances, and art as proud, as carnal, as ſenſual, there is no more quickened obedience in thee, thou doeſt not live a more heavenly and ſpiritual life after this heavenly food: Know here is alſo matter of condemnation: The life of Chriſt ſhould appear in him, who hath received Chriſt; As a man coming from an Apothecaries ſhop, carrieth about him ſome of the ſweet ſmell there. The Jews would not taſte any thing after the Paſchal Lamb, that the taſte p. 145might be long in their mouths. If you ſee one live upon excellent fare, yet as faint, and as diſeaſed as before; this argueth ſome vitiated principle within; were there a true principle, thou wouldſt finde this Ordinance to be ſuch ſtrength to thy ſoul, as Elias food was to his body. But thou wilt ſay, becauſe I am conſcious to my ſelf of my ſinfull wayes, and I cannot get out of theſe ſnares, therefore I will never come to this Ordinance. To this I anſwer, this wil not ſerve thy turn, for then thou bringeſt thy ſelf into a perplexed neceſſity p. 146of ſinning, if thou comeſt to a Sacrament with theſe luſts upon thee, thou eateſt thy damnation, and becauſe thou do…ſt wilfully live in a ſtate unfit for a Sacrament, thou indangereſt thy damnation alſo; therefore thou haſt no way to take but to reform, to repent and to be made partaker of it. This I ſpeak to warn all ſuch as live in a wilfull incapacity and unfitneſſe for a Sacrament, they will not receive, becauſe daily fal ing into ſuch ſins; but wo unto thee that thou doeſt thus wilfully indiſpoſe thy ſelf; how doeſt thou obey that command, p. 147Do this in remembrance of me? How greatly doeſt thou contemn Chriſt and his benefits, with the ſeal thereof; therefore lay this to heart & tremble. Thou that liveſt in a wilfull unfitneſſe to come to a Sacrament, thou art no waies fit to die, no waies fit for heaven, and dareſt thou continue in ſuch a life, when if death cometh, thou art ſure to fall into hell: Meditate on this, Am I not fit for a Sacrament, how then am I fit to die! Cannot I meet Chriſt in an Ordinance, and can I meet him as a Judge? and ſo if no fitneſſe for a Sacrament, no p. 148fitneſſe for heaven: Without are dogs; this is true, both concerning heaven, and the Church.

Dethick Maior.

Tueſday 20^th of May, 1656.

IT is Ordered, that M^r Anthony Burgeſſe be deſired from this Court to Print his late Sermon at Pauls.

Sadler.

A DEMONSTRATION OF THE Day of Judgment, againſt ATHEISTS & HERETICKS.

For the awakening of the Ungodly, and the Comfort of Saints, eſpecially thoſe of them that are afflicted and oppreſſed.

Preached at S^t Pauls, May 11. 1656.

By Anthony Burgeſſe Paſtor of the Church of Sutton-Coldfield in Warwickshire.

LONDON, Printed for T. Underhill at the Anchor and Bible in Pauls Church-yard, 1657.