THE EVANGELICALL Communicant.

THese verses of the holy E­vangelist,Sacramentū utimur & Christus est Auctor Sa­cramentis a­ [...]utimur & Christ [...] est ul [...]er. doe lively lay forth the first institution of the Lords last Supper, and what our Saviour, the Di­vine Institutor of it, both did, and said, at the setting up of the same.

Two things they hold forth in generall about this instituted Supper.Caenae domini consideratur vel respectu partium ex quibu [...] est con­stituta, vel respectu ho­minum pro quibus est iustituta.

1. The Substance of it, or what it con­tains.

2. The subject of it, or whom it con­cerns.

And in reference to both these, the language and carriage of Christ is consi­derable.

First, For the substance of this Sacra­ment Supper, which as it consists of two parts, so the works and words of Christ that tend thereunto are of two sorts.

Sicut homo ex du [...]bus naturis id est ex anima subsistat & corpore. Ambr. in l [...]c lib. 25. ca. 3. It [...] Euchari­stia duabus rebus constat terr [...]na & caelesti Iren. lib. 4. ca. 14.The essentiall parts of this Supper, are the outward signes, to wit bread and wine: and the inwards signified, the bo­dy and bloud of Christ.

Now the works of Christ [...]owards the externall signes consider,

First, For the bread, there is a four fold action of Christ: He took it, He blessed it, He brake it, He gave it.

And then for the wine, Christs acti­ons are three, He took it, He blessed it, He gave it.

Next the words of Christ towards these, which are either spoken,

By way of Imposition, or,

By way of Exposition.

Touching the bread, that which Christ requires is, Take it, and eat it.

And for the wine, that which Christ commands is, Drink it.

And both these he seems further to un­fold, For the bread, he saies,Secundum quendam modum Sa­cramentum corporis Chri­sti, corpus Christi est, & Sacra­mentum san­guinis Christi sanguis Chri­sti est. Aug. ep. 23. This is my body, And for the wine he saies, This is my bloud, wherein we are to understand Christ after a Sacramentall manner, mean­ing that these outward elements thus set apart did spiritually signifie himself and the saving good of his sufferings, so you have the duties enjoined, and the myste­ries explained, and the matters wherein the substance of the Lords Supper is con­tained, and all this I shall passe being thus briefly propounded, because there are many excellent books extant, wherein the Lords Supper for the substance of it (or the parts whereof it is principally com­pacted) is largely and learnedly discussed.

That whereof I shall undertake to treat is the subject of this Supper,Non solum quid recipi­tur sed a qui­bus. Aug. in Joh. Tract. 62. or the parties to whom it is peculiarly directed: for therein we are not only to learn what is to be received, but who are to be re­ceivers.

Now the persons that Christ in the first modell of this Supper administred it unto, [Page 4] and laid his Sacramentall commands up­on, are expressely said to be his disciples.

Cr [...]de tibus Discipulis fragmenta pauis dedit Christus. Cyrill in Iohan. lib. 4.1. That which Christ himself doth, is to them. He took bread and gave it to his Disciples, and he took the cup and gave it to them also.

2. That which Christ wo [...]ld have done is by them: For the bread, Take ye, Eat ye: and for the wine, Drink ye all of it.

This for the outward matters, the inward mysteries are meant to them and to them applied.

• This is my body broken for you.
• This is my bloud shed for you.

So we see here who they were whom Christ himself received to this Supper at the first celebration of it, to wit, his Disci­ples onely.

Now the first and best of every kinde, is to be the rule of all that [...]hall after fol­low.Primum & optimum in unoquo (que) ge­nere sit regis la reliquo­rum & regu­la vim habe [...] & doctrinae, & praecepti. Hence then we have a clear disco­very, who are to be accounted meet communicants at this ho [...]y communion, namely, such only as are the Disciples of Christ, and in that this is according to the primitive pattern, I shall pitch down this profitable point.

Doctr. That the Lords Supper i [...] such an ordi­nance, that the persons for whom it is ap­pointed, to whom it is committed, and by [Page 5] whom it is to be transacted, are such all, and such only as are the Disciples of Jesus Christ.

Touching this point I shall declare four waies. 1. How it is deducted. 2. How it is explained. 3. How it is confirmed. 4. How it is applied.

First, I shall make good the ground or bottom where upon this conclusion is rai­sed, that you may see it hath firm footing, and foundation in the Text, for happily it may seem otherwise to some, because Christs taking in of these Disciples onely, and requiring them to partake in this Supper, is thought to be a thing meerly accidentall and casuall, falling out at that time upon occasion of the Passeover, &c. and that therefore from thence we can lay down no instruction for future.

But the truth is, though we say in some sence this was casuall and accidentall, yet in some other respects more considerable, I am sure it was not, as

1. It was not so in respect of the praevi­sion and providence of God, to whom nothing is contingent, but it was so or­dered, and guided by the good purpose and pleasure of God, that those Disciples and those only should then communicate.

[Page 6]2. It was not so in respect of the inten­tion and purpose of Christ, those were the only company Christ himself conclu­ded of: had he desired others also, he could as well have sent Peter and John about to have invited more persons to meet, and communicate with, as well is he did send them into the city to prepare a place to meet and communicate in. But to let it appear that this transaction, viz. with Disciples, was purposely for our instructi­on, and doth serve as a directory to us in this case of the communion to warrant our confinement of this Sacrament to Christ Disciples alone, learn two things.

1. Christs admitting his Disciples, what that did notifie.

2. Christs admitting onely his Disciples, what that did signifie.

1. Christ in that he admitted those his Disciples to his Supper, did thereby de­clare two things.

1. That all that were a [...] that present time in relation to him as his Disciples, had a right to that Supper.

2. That all that should be his succeed­ing Disciples in time to come, should be accounted meet for this Supper, for Observe;

[Page 7]1. [...], Discip [...]li, quo nomine tum temporis intelligeban­tur non tan­tum Apostoli sed omnes qui Christi doctrinam amplexi, e­jus fidem profitebantus, &c. That Christ had not only the twelve at that time for his Disciples, but the se­venty, and severall others, such who ha­ving given up their names to Christ, and professing the faith of Christ, &c. were called his Disciples, though infirm in themselves, and inferiour to some others in place or grace, as Chemnitius well in­terprets upon Matth. 10.42. and upon Matth. 13.16.

2.Mat. 28.19. [...] Facite Disci­pu [...]os. Pareus. That Christ was not only to have Disciples now, but hereafter in all ages to come. Those Disciples that were with him on earth, were after to go and make more Disciples, as some expound the Greek word, Matth. 28.19. for the suc­cesse of which work Christ doth promise his presence to the end of the world;Discipuli to­tius Ecclesia communican­tis personam repraesenta­bant. Pareus. in Mat. 26. Discipulo­rum nomine omnes fideles Christiani in­telliguntur quibus dat Christus su­um corpus in Discipulis quoties sa­ [...]ram istam caenam inter se in communi fidelium caetu celebrant. vers. 20.

Now when Christ did administer this Supper with those Disciples, he did it as they were,

1. A part of the present number that were his Disciples at that time, and there­in declared what did appertain to all that were absent.

2. As they were a type of the future number, such as should be brought in and [Page 8] become the disciples of Chr [...]st, and so to possesse the same priviledge.Distributio primum facta est in disci­pulos tan­quam semi­na quaedam populo, is a qui postea creditura e­rant. Thus the best of our late writers as Bucer, Marlo­rat, Piscator, Pareus, Aretius, &c. with a concurring consent carries it.

Secondly, Christ in that he admitted those disciples only to his Supper, did thereby declare these two things.

1. That none for present that were not in some true sense his disciples had any right to his Supper.

2. That none for future that should not become his Disciples should ever be ac­counted meet for this Supper.

First, Christ did hereby shew that who­ever now was no disciple had no right to fit at that Table, wherefore though we should suppose, if some others that were disciples, had been then and there present, Christ would not have refused them, yet we must not suppose that if any had been present, who were in no sence his disciples, that he would have received them.

Secondly, Christ did hereb [...] shew that whoever should not be his Disciple for future, should hence have no ground to plead for any part in this Supper: Christ by this action did entail the proper interest of this ordinance upon his Disciples as [Page 9] they were his disciples, and therefore the propr [...]ety appertains to all his Disciples, to his disciples only,Zanchius lib. Epist. 1. ad princ. Freder, 3, de excom, Ar­gum, 6. Vrsi­nu [...] in catec, de [...]oena do­mini, Quest, 82, and to them alwaies that en [...]ail to be continued, and never to be cut off while C [...]rist have any Disciples remain, but the title to extend no further: and thus I finde Zanchy, Ʋrsine, and di­vers others Orthodox Authours, conclude from the example of Christ in receiving his disciples alone to this Supper, at the first Institution and administration of the same as to bar out all others,Polanus Syn­tag, Theol lib, 6. cap. 56. de subiectis Coen. Dom, for ever that should not be the disciples of Christ, from any share in this Supper.

Therefore the conclusion is well laid down, let us see how it may be laid forth, or how it is Secondly, to be explained. That in the proposition which requires exposition, is, what we mean by the Disciples of Christ? To clear that, consider two things.

1. The signification of the word (dis­ciple) in its own nature.

2. The acceptation of the phrase (dis­ciple of Christ, as it is found in Scripture.

1. The word disciple in latine imports a learner,Discipulus a disco D [...]scipulus [...] disciplinae quasi disci­pulina. a Scholar or one that lives un­der good Discipline. And so a disciple of Christ is as much as one that learns well of Christ, and lives well under Christs [Page 10] School-Discipline, and wh [...]le he lives, he loves to lesson,Cupio discere & discipulus m [...] esse profi­ [...]e [...]r dummo­d [...] doceant Deum in Christo. Iero, if he may but learn any thing more of God in Chri [...]t.

But Secondly the Script [...]re will speak up more fully to this: and so concerning the Disciples of Christ, as their footsteps are found for their discovery in Scripture, consider

• 1. The sorts of them.
• 2. The signs of them.

Disciples of Christ for the sorts of them, were either such as were [...]ore peculiar and extraordinary, or more common and ordinary.

Those who were Christs [...]isciples more peculiar and extraordinary, were the A­postles of Christ, who preached Christ. Luk. 9.1, 10. For all Apostles were disci­ples, though all Disciples were not Apo­stles.

2. The Disciples of Christ more ordi­nary and common, were all such as pro­fessed Christ, and thereupon were called Christians, Act. 11.26.

These Disciples of Chri [...]t were either nominall or reall, seeming or sincere.

Gentilem vi­tam ag [...]nt su [...] nomine Christiano, Salvia.As in the world there are some Christi­ans in name only, and such as under a chri­stian name lead a Pagan life, and under a [Page 11] Christian title oppose Christian truth,Sub nomine Christiano doctrinae re­sisterent Christianae, Ierom, Non nasci­mur sed re­nastimur Christiani. Ierom, and some indeed Christians being truly regene­rated by the grace of Christ.

So in the word there be disciples of Christ so named because of some outward appearances for Christ made by them:Ioh, 6, 66. others, disciples of Christ indeed, so owned of Christ himself, because of the saving evidences of Christs grace in them.

And now these Disciples of Christ see the signs of them as given by Christ in Scripture, in the Scripture Christ disco­vers these Disciples two waies.

• 1. By their affections to him.
• 2. By their afflictions for him.

The case of Christs disciples in respect of their affections to Christ is very com­mendable, their love to Christ is large, and so great that they can hate fathers and mothers, wives and children, Brethren and sisters for Christs sake, yea and their own lives likewise: and indeed else they could not be Christs disciples, Luk. 14.26. It was a Disciple-like resolution of Jerom, Hieron, ad Heliodor, Epist. 1. If my father should stand before me, my mother should hang upon me, my bre­thren should presse about me, I would break through my brethren, throw down my father, tread under feet my mother, [Page 12] to cleave to Jesus Christ, and the like I read of one Kilian a Dutch Schoolmaster being askt if he loved not his wife and children, answered, were all the world a lump of gold, and in my hand to dispose, I would leave it at my enemies feet to liv [...] with them in a prison, but my soul and my Saviour are dearer to me then all, nay a disciple can slight his life out of his love to Christ as that blessed virgin in Basil being condemned for Christianity to the fire, and having her estate and life offered her if she would worship Idols, c [...]ied, let money perish,Certe non a­mant illi Christu [...] qui aliquid plus quam Chri­stum em [...]t. Aug. de re. and life vanish, Chri [...]t is better then all, and sure they do not love Christ, who love any thing more then Christ, O the surpassing love to Christ that is in a true Disciple of Christ. He loves Christ more then he fears Hell, if Christ should say to him,Discipulus plus amat Christum quam timet g [...]hennam, Bern, take thy fill of sinfull delights, thou shalt not perish, only thou [...]halt never be with me, O no, he trembles and will not si [...], not so much because he would avoid hell which he fears, as because he would not offend him whom he loves, this is a true disciple of Christ,Quomodo ama [...] Chri­stum cum ad­huc amas quod in te odit Christus, Aug. O how far is he from a disciple of Christ, who saith he loves Christ and yet loves sin which Christ hates, and hates them whom Christ loves! [Page 13] Christs disciples they love others in Christ, and for Christs sake, Jerom professed how much he loved Augustine in Christ, and Christ in Augustine, Christs disciples they love others, but they love one another much more, because they are all related to Jesus Christ, and by this they are known. Ioh. 13.

Secondly, The course of Christs disci­ples in respect of their afflictions for Christ,Vae portan­tibu [...] crucem & non se­quentibus Christum Bern. is likewise laudable in that they willingly take up any crosse for Christ, fol­low Christ, under, and then deny them­selves in all, as our Saviour reports, Luk 9.23. & 13.26. The Disciples of Christ they will not decline any crosse for Christs sake,Iosephus lib. 18. cap. 4. nor decline Christ for any crosse sake: Iosephus writing of the times of Christ, saith that in those times there was one Jesus a wise man, if it be lawfull to call him a man, for he did divers admira­ble works, himself was condemned to the crosse, and his followers suffered much for his sake, yet after all they followed him still, being dead they owned him, and for all the Ignominy of his death, and the troubles of their own lives, yet they ac­knowledged him, &c.

Those are no true disciples of Christ, who either will not take up the crosse of [Page 14] Christ or sit sullen under it, or seek them­selves in it. Those who hope to wear the crown but will not bear the crosse, they love the credit but not the crosse, as great And yrons in Chimneys, that stand for shew,Inimici sunt vel qui cru­cem Christi non credunt vel qui non p [...]rtant. but bear nothing, those are rather Christs enemies, then Christs Disciples, or such who when others bear the crosse, they have no bowels in the afflictions of others for Christ,Duobus mod [...] crux tollitur aut cum per abstinentia [...] affligitur corpus, aut compassione animi affli­gitur ani­mus. Greg. they have no fellow-feeling, what is all to them? Or if they must come under the crosse yet then they will not follow Christ, but sit down un­der deep discontents, sure Christ hath no such disciples: but sure such are the dis­ciples of Christ, who when they suffer for Christ, they rejoice in Christ: let it be for Christ, and a prison is a paradise, his crosse is their crown, in such troubles they triumph, such shame is their glory: for herein they are conformable to Christ, of whom it is said, Heb. 12.2. for the joy that was set before him, endured the crosse, de­spised the shame, &c. yea upon the crosse he had a glorious triumph, Col. 2.15.

Yet further, Christ in the Gospel dis­covers who are his disciples by these two notes.

• 1. Their fertility in his works.
• [Page 15]2. Their stability in his words.

The former declares whereof they a­bound, and the later wherein they abide.

First, Christs Disciples are full of good fruits, Joh. 15.8. Herein, saith Christ,Aliquid di­citur fieri quando pate­fit & mani­festatur. is my Father glorified, if ye bear much fruit, so shall ye be my Disciples, that is, So shall you make it manifest that you are indeed my Disciples, by your bearing much fruit unto the glory of God; when we are not only fruitfull, but very fruitfull to God, then it is most clear we are the Disciples of Christ. When our fruit is not only for quality good, but for quantity great, then it appears whose Disciples we are, when our fruits of holinesse and righte­ousnesse are not only for kinde various,Inscholis hu­man, non pro discipulo ha­betur qui u­nam vel al­teram lectio­nem audit, sed qui con­stantèr in ea addiscenda haeret, &c. Ita in schola Christi ill [...] verus disci­pulus eius est qui in do­ctrina eius e­vangelij per­severat Chemnit. but for degree glorious, then we are seen to be the Disciples of Christ.

Secondly, Christs Disciples they seek to settle themselves firm in the words of Christ: If ye continue in my words, then are ye my Disciples indeed, saith Christ, Joh. 8.31. As he is not a scholar in a school who learns a lesson and away, but he that abides at his book, &c. Neither is he a Disciple of Christ, who learns a little of Christ, and leaves it presently, but he that learns and lives accordingly: Hence then [Page 16] as not those that are barrer, so not those who are backsliding are any of Christs Disciples indeed, Joh. 6.66. Christ had Disciples that went with him a while, at length they went back from him: but such were his Disciples in pretence, not indeed. Those who have seemed to come up to Christ, but now like the sunne in Hezekiahs daies they are gone many de­grees back, yea and their going on still is as the reading of Hebrew altogether backward in every line of their lives, these are not the Disciples of Christ indeed, nor ever were. Well then I hope by this time it is understood according to the rules of Christ, who are the true Disciples of Christ, to whom appertains this privi­ledge to partake in this Supper of Christ.

1. Such as love Christ above all, and love all others in Christ, they are fit to take this token of Christs love.

Quomodo Christi san­guinem possumus hibere, qui propter Christ [...] sanguinem erubescimus fundere [...] Cypr. de ca [...] dom.2. Such as are content to take up any crosse for Christ: let them drink of Christs bloud, who are not ashamed to shed their bloud for Christ or to follow Christ in bloud.

3. Such as in their lives bring forth much fruit to God: they may receive [Page 17] from God this sweet fruit of Christs death.

4. Such as keep close to the sayings of Christ are meet to partake of the suffer­ings of Christ, let them drink of his bloud, who will abide in his word. These being disciple-properties, let this be a disciple-priviledge. So I proceed,

Thirdly, To the third thing, which is for the confirming of the point, to prove, that this ordinance of the Lords Supper is for Christs disciples alone.

The sincere servants of Christ who are sanctified by Christ, and subject to Christ, are such onely in the sight of God, who are meet to communicate in this Supper of the Lord.

To make this good, observe that there are things which referre to this Supper-Sacrament of two sorts.

• 1. The mercies of this Supper.
• 2. The duties of this Supper.

The mercies descending, which are from God to man, from the Lord to the beleever. The duties ascending, which are from man to God, from the beleever to the Lord. And these things are so con­joined and involved, to wit the duties with the mercies, and the mercies with [Page 18] the duties: that as who ever performs the duty shall receive the mercy, so none can receive the mercy but who performs the duty.

Now come to disciples and non-disci­ples, beleevers and unbeleevers, penitent Saints and impenitent sinners, and thus falls the present case.

The duties of the Lords Supper, are such as only Christs disciples can perform.

The mercies of the Lords Supper are such as only Christs disciples can receive.

To clear the case, first in respect of the Sacramentall duties.

The duties required for a full perform­ance of those that communicate aright in this holy ordinance are of two sorts.

[...].1. Preparatory to it, which make way to the main work.

2. Executory in it, which concern the work it self. [...].

The duties preparatory to this present Supper, as the Apostle proposes them in the 1 Cor. 11. are principally two.

1. A man must examine himself, ver. 28.

Triplex est judicium, dis­cussionis, con­demnationis, absolutionis. Aquin.2. A man must judge himself, vers. 31.

A man must examine himself that he may judge himself aright, and he must judge himself when he hath examined [Page 19] himself as is meet, neither is he to eat or drink in this ordinance untill he have done both, but now a naturall man that is not discipled to Christ can never doe either.

1. Let a man examine himself and so let him eat, saith the Apostle, 1 Cor. 11. True­ly that man who takes this tryall of him­self, he must have prudence and patience, two Greek words the Apostle uses in one place which implies as much, 2 Cor. 13.5. [...] Examine your selves, prove your selves. Prove by examining, and examine by pro­ving. A man must examine himself as exactly as one that would weigh gold in curious scales, try it to a grain, gold-oar is for a gold-smith not a black-smith to weigh, and try. It must be a prudent and experienced exchanger to judge such mettall by weight, sight, and sound:Hieron. in Ephes. lib. 3. so self examination requires skill in a Chri­stian, as that word imports: but then so to examine as to prove himself, or as that word signifies, to [...]r & pierce into him­self, not only to [...] the skin, but to run himself through, and pierce the entrails in a deep search: [...]. An unconverted Chri­stian as he hath not the prudence, so he will never have the patience to doe thus [Page 20] with himself, only a pious man, a disciple. Proving, examining or searching, ordina­rily arises upon some degree of suspition: now it is no waies ordinary for an unre­generate man to suspect himself.

There is this difference among divers between a good man and a wicked man, a good man fears the worst of himself, and hopes the best of others in whom he can but see any thing of God or Christ, as Calvin and Bucer were wont to speak. A wicked man on the contrary, fears the worst of others, but hopes the best of himself, will rather suspect all the world then himself. The discip [...]es of Christ when Christ tells them one of them should betray him, they each reflect, Is it I? not, is it Judas? so prone are good men to misdoubt themselves. When Jehonadab comes to Jehu, 2 King. 10.15. O saith Jehu to him, Is thy heart upright as mine is? he questioned the uprightnesse of Jonadabs heart, never doubting his own: so farre is a sinfull man from suspecting himself, and thereupon he never examines or searches himself. Suspitio [...] that puts a man upon examination, arises upon a dou­ble case.

1. In case some good requisite be [Page 21] suspected to be absent.

2. In case some evil opposite be suspect­ed to be present.

Now take a naturall man, and he sus­pects not himself in respect of either of these: For good he conceives he hath abundant; for evil, he conceives himself innocent. Abundant in respect of grace, like the Laodicean Church, who thought herself rich and increased in all good, needing no spirituall gift, yet was poor and knew it not, Revel. 3.17. and inno­cent in respect of sin, Jer. 2.35. Because thou saiest I am Innocent, I have not sin­ned, I will plead with thee. Now when this is a mans opinion of himself, he will not examine himself: for grace, he hath it, what need he search as if he had not? for sin, he pleads not guilty, and makes no more question. Thus we finde that Pha­risee, Luk. 18.11. or else as for sinne if he doth not think himself free from it yet then he fears he is so full of it, and foul in it; that he is loth to look into himself, had rather put out the candle at the door, then goe with it into his house to make any discoveries there. It is reported of the Elephant, how unwilling he is to go into the water, being forced, he puddles [Page 22] it, least by the clearnesse of the stream he should discern his own deformity: so a sinfull man, either he thinks he is so good as he needs not examine, or he thinks he is so bad, as he is loth to examine, so is this thing cleared. That

1. He will not examine himself. See then

2. He cannot examine himself.

1. Because he is restrained in himself.

2. Because he is remote from himself.

1. The power of sin and satan in him, will be sure to put him by, and pull him off from this. The devil he loves to sift men, Luk. 22.31. Simon Simon, satan hath desired to winnow thee as wheat, or to winnow you, [...] Luk. 22.31. in the plurall number: Noting that the devil desires that himself may sift and winnow all men, but he is loth any man should sift himself. There­fore those in whom he works powerfully, he will be sure to hold them from this work of examining themselves.

2. Such men are remote from them­selves: sin as it carries a man from God, so from himself, as appears in the work of repentance, wherein a man doth not only return to God, but to himself, Luk. 15.17. The prodigall repenting, is said to [Page 23] come to himself; his sin had not only car­ried him out from his fathers house, but also from himself:Discesserum peccatores a corde. Su. Mufcul. In a sinfull estate men and their own hearts lye asunder, till God by grace causes them to return to their hearts, Isa. 46.8. Now self examination requires a man to be at home with him­self, it cannot be done at a distance, therefore this cannot be done by an im­penitent man; and so seeing he doth not examine himself, he must not ear.

2. A man must judge himself, and this likewise lieth out of the compasse of a carnall man: [...]. Tit. 3.11. Some wicked men we read are judged and condemned of themselves, but for any such to judge and condemn themselves, we finde it not.Nec se iudi­cant nec Sa­cramenta dijudicant. Cypr. de can. Dom. They are ra­ther passive than active, forced then free, which makes them no more meet for the Supper of the Lord. For a man to judge himself as is meet, his c [...]nscience must be rightly informed out of the word, and then join with God in passing just votes of his own estate. But now the consci­ence of an unrighteous man, is as an un­righteous judge altogether unfit for the seat of judicature: No naturall man will ever be a just and righteous judge in his own case.

Scientia ad benè distin­guendum, iustitia ad rectè distri­buendum.To compleat a righteous and sufficient judge, two things are requisit, Know­ledge and Justice.

A twofold knowledge is required.

A knowledge of the law, and

A knowledge of the fact.

A knowledge of the law, that judge­ment is to proceed by.

A knowledge of the fact, that judge­ment is to proceed against, and p [...]sse im­partially upon,Ignorantia juris Ignorantia facti. now a sinfu [...]l man hath neither of these, but the contrary, Igno­rance.

He hath not the knowledge of Gods law, that in judging of himself, he is to be guided by. It is a Socinian error, that a naturall man without any supernaturall light, is able to understand the whole law of God: They consider not, that be­yond a literall and Grammaticall sence, there is a spirituall sence of Gods law to be look'd into, which lies out of the view of an unconverted man: Let Paul be the i [...]stance, who speaks of himself in his un­regenerate estate, Rom. 7.9. I was alive without the law, but when the command­ment came, sin revived and I dyed. The Apostle being an Hebrew, a Pharisee, bred up at the feet of Gamaliel, was not with­out [Page 25] the law in its literall sense, but in re­spect of the spirituall knowledge of it, as it afterward came, [...]. which was not bred in him, nor brought in by him, but it came from God, Jam. 1.17.

The like is the case of every carnall man, he cannot look into the glasse of Gods law, so as to see that whereby he may passe a right judgement upon him­self, the law in its naked and native ver­tue in its vitall and vigorous compasse, piercing and proper power, he under­stands not, he is no good lawyer, there­fore an ill judge.

2.Perc [...]ssi sum animi cacita­te ut delicta nec intelli­gant nec plangem. Cypr. de la. The knowledge of the fact is requi­site to right judgement, this is the know­ledge of sin, and this the sinner hath not, and so can never judge himself, a naturall man never sees or knows the sinfulnesse of his own sin.

1. Because of sin-deceit.

2. Because of self-love.

1. Sin-deceit is great, Heb. 3.13. Prov. 11.28. It is the most egregious impostor and cheater in the world,Sub velami­ne pietatis in­cidi in la­qutos iniqui­tatis. Aug. Conf. of dissembling its name and nature, vice oft puts on the vizard of vertue, and passes unknown. As dim-sighted Isaac mistook his own sons, and knew not Jacob in Esaus gar­ments, [Page 26] so a man unregenerate is ignorant and unable to discern his own sinnes, espe­cially putting on the cloak and colour of appearing piety.

2. Self-love is great, a man is not wil­ling to beleeve any ill again himself,Vitia nostra quia amaneus defendimus & malumus excusare il­la quam ex­cutere. Seneca. affe­ction bribes and blindes the judgement, love covers a multitude of sins, 1 Pet. 4.8. If love will doe so to others, in respect of their sins, what will self love doe towards a mans own sins? so hide [...]hem as him­self shall not see or know them: nay self­love will cause a man to judge well of sin, and himself for sin. As when God said to Jonah, Dost thou well to be angry? yes, saith he, I doe well: so let God say to a sinfull man; Dost thou well to be cove­tous, carnall, unclean? Dos [...] thou well to swear, lye, blaspheme my Name, prophane my day? Yes, I doe well; their self-love and sin-love makes them think their evil is good: As we are apt to love what we judge good, so we are apt to judge that good, which we love. A wicked man cannot behold the evil of sin, it's so near him,Sensibile po­situm supra sensorium non facit sen­sationem. and lies so close to his heart: there must be a due distance between the organ and the object, that which lies close to the eye, it sees not; so in such a one there [Page 27] is the first thing wanting to compleat a Iudge, to wit, knowledge.

The next requisite for a meet judge is Justice, this lies in two things.

• 1. In pronouncing a just sentence.
• 2. In executing of just vengeance.

Now no unconverted man will ever thus become his own Judge,Nemo se iu­dice peccat. he will not so Judge himself as, 1. To give sentence a­gainst himself, this is only the practice and property of a repenting sinner, who if none else appear, yet he against himself will be Plaintiffe, Witnesse, Jury and Judge. 2 Sam. 24.10.

2. To take revenge upon a mans self, so a wicked man will not Iudge himself: but a poor paenitentiary doth practise this also, 2 Cor. 7.11.Peccator [...] pae­nitentia est sui ipsium pu­nientia. He is ready to do exe­cution upon himself: in that way wherein he hath offēded, by himself he is punished; If sinned by defrauding he is the more free in restoring, as Zacheus, Luk. 19.8. if raised himself in pride, he will the more abase himself in humility as Hezekiah, 2 Chron. 32.25, 26.

Epimonondus a Thehan Captain being askt why he was so sad the day after a great victory, answered, Yesterday I was tickled with much vain glory, therefore I [Page 28] correct my self for it to day, and thus will a good man do in this duty of self-judging. He oft sets himself as at Gods bar, and Christs tribunall, arraigns, indites, and condemns himself:C [...]rissi ad cogn [...]scen­dam vitam altenam, desi­diosi ad corri­gendam suā, Aug. conf. but how common is it for carnall men to judge others and justify themselves, to examine others and excuse themseves, to aggravate others faults and extenuate their own? so we see these two duties of self-examination and self-dijudi­cation, which are preparatory to the Lords Supper (as those two disciples our Savi­our sent to make ready a room for the ce­lebration of the passeover Mar. 14.13.) come not within the course of unconver­ted Christians. Tell any such man when he calls for this Sacrament, he must first examine himself, acknowledge his sin, humble his soul, seek the face of God by prayer, alas! he is not accustomed to these things at other times, and therefore cannot go about them then.

As David 1 Sam. 17.39. when he was to goe and fight with Goliah in the field, being desired to put on Sauls armour, he casts it by, saying, I cannot go in these, for I have never proved them. So call upon a carnall man when he means to go to this communion, first to arm and prepare him­self [Page 29] by a practicall putting on these disci­ple duties of soul-searching and self-jud­ging, &c, alas! may he say, I cannot go to these for I have never used them. Yet as David how naked and weak in him­self soever he was, yet he would to a com­bate, see how Saul seeks to disswade him, Thou art not able to go against this Phi­listine, to fight with him, for thou art but a youth, and he is a man of war from his youth, so counsell a carnall man that is re­solved to the Lords table, you are not able to partake in that Sacrament, it is a great and mighty Ordinance from the first Insti­tution: you are little and far below it, and very unfit for it, yet all avails not but away he will, without any self-examining, or self-condemning, or any such way of pre­paring himself to the Supper of the Lord, and this his omission ariseth in generall from a double cause.

1. Because he is negligent in him­self.

2. Because he is confident of him­self.

1. Out of slothfull negligence, being lazy and loth to take the pains he puts all such businesse by. And also,

Out of sinfull confidence being lifted up [Page 30] with self-conceits of his own ability and worth, he laies aside all such preparatory work, but truly such a man in stead of mee­ting the Lord at his Table, nay expect the Lord should meet him wit [...] this heart-qua­king question, Friend, how comest thou in hither? Mat. 22.12. which should either strike with astonishing silence, or else force this trembling answer: How came I in hither? Why Lord, Good Lord, hither I come vile wretch this day without any preparation or praemeditation, without any soul-searching, or self-judging, wo wo to me.

And indeed great is the foregoing care that is required of every one that comes unto the table of the Lord,Chrysost. ad pop. Ant. Hō. 6, ad Ephesi Hom. 3, as the forecited Question in the Parable, Mat. 22. does import, which is not as one well observes: Friend, how satst thou down? but, friend, how com'st thou in? as if he should have said. Friend, before thou comest in to this wedding feast, thou oughtest to have pre­pared thy self for it, but so he did not, nor so does any such man in this matter. Mat. 25. We finde they were only the wise vir­gins that well prepared their lamps to the meeting of the Bridegroom, and were ad­mitted with him, so they are only true [Page 31] Christians who aright prepare themselves to meet the Lord in his Supper, and so are accepted of him.

I proceed to the second sort of sacra­ment duties that concern the work it self, and they to be sure are such as no sinfull man can transact, only a Disciple, to these I shall speak two waies.

1. More generally, and then more par­ticularly.

In generall the great work of a Christian at the Sacrament lies in the diligent exer­cise of sutable graces. A meet communi­cant.

1. He must exercise severall graces at the same time, and

2. He must exercise one and the same grace severall waies.

Divers graces are to be stirred up and brought out upon this solemn occasion and in this sacred action: A commander upon small matters, sends forth some few of his souldiers: but when the service is grea­ter, he draws out the more of his forces, here a christian must draw out most of his graces, the service being so great, whereas fewer may suffice in inferiour affairs, Da­vid when he managed the combat against the Giant, he had especially five smooth [Page 32] stones ready in his bag, which he chose out of the brook. So a Christian that well manages this matter at the supper of the Lord, he hath in ready exercise at that time, especially these five excellent gra­ces, Faith, Hope, Charity, Humility, and Heavenlinesse of minde.

Nos fide sp [...] & delection [...] s [...]s cum Chri [...]to in c [...]lo, & ipse divinitate, bonitate & unitate, no­biscum est in terra, Aug. Tract. in Ep. Ioh.1. Then he puts forth faith in its wor­kings Christward, by the power of which the soul is born up and brought in to Jesus Christ: Faith to a Disciple at the Sacra­ment, is like Philip to the Eunuch in his chariot, Act, 8. it occasions sweet war­mings and workings of spirit, while it o­pens unto him Christ Jesus in his bitter and bloudy sufferings, when a believing soul like a net, hath on it the lead of a holy fear, and the cork of a lively faith: then cast it out, and it catcheth the good things of Christ, if the cork of faith were with­out any lead of fear; the net of the soul would lie too high, if lead of fear without cork of faith, the net of the soul would sink too low, and so nothing caught: what then shall those do that have neither fear nor faith? Luk. 18.8. when Christ comes shall he finde faith on the earth? Truly he may finde faith in heavenly hearts, but when Christ comes in the sacrament he [Page 33] shall finde no faith on earth,Ille apud de um plus [...]abe loci qui plus attulit non argenti sed ficei, Aug, no faith to be found on earthly or worldly mindes: therefore no duty of faith can be perfor­med by earthly men, then hope must also do its work, which is 1. [...] of [...], caput & [...] vi­dere. Eras. to stretch out the heart in an earnest expectation. Phil. 1.20. Rom. 8.19. The word translated signifies a putting forth the head to look earnestly for some good from God. Act. 3.5. A Christian looks and expects to re­ceive something by the Sacrament of Christ,Aliud est sperare in, Aliud est sperare per. as that criple did by those servants of Christ, he doth not hope in the Sacra­ment, but he hopes through the Sacrament to receive from Iesus Christ, and 2. Hope staies the heart in a patient expectation, as an anchor holds the ship of the soul still, till faith brings in Christ, Heb. 6.19. hope keeps the soul it slips not as the word there imports, and so while it holds it helps. [...] of α, and [...]. A naturall mans hope is as a spiders web. Job. 8, 14. it may catch flies, but will ne­ver catch Christ in a Sacrament: Faith and hope in the heart as two oars in a boat, a Christian strikes with both, and rows out to meet Christ in the Sacrament. A man without these graces is as a boat without oars, what can he do in the wide Sea? Now love likewise must be at work, and [Page 34] indeed love is a working grace as the greek word signifies, [...] of [...] or of [...]. and it doth not only work it self. but it sets all the soul on work to attain what is beloved: O how love to Christ is operative at this ordinance, when a Christian takes the cup of wine,Nihilest quod Christum ita nobis amabi­lem reddit, quam calix ille quem pro nobis bibis. Bern. Ser. 10, in cant. Amor concu­piscentiae non re [...]ui [...]sc [...] in quacun (que) ex­trinseca aut superficiali ad eptione amati Sed quaerit a­matum per­fecte habere­quasi ad inti­mae illius per­veniens, &c. Aqu, [...], [...], qu, 28. a. 2. he thinks of the cup of wormwood that Christ drunk for him, and that springs love to Christ, and such a love as will not be sa­tisfied in a little of Christ, or to look at Christ at a distance, but sets the soul in la­bour with eager desires of the most inti­mate enjoyments of Iesus Christ: O! cries the Spouse, Comfort me with apples, stay me with flagons, for I am sick of love: Now a naturall man hath no love to Christ thus to set a work at a Sacrament. He hath no such fire of love burning in him, as may make his cold watery affections, so to boil over after Christ. The Apostles Judges such worthy of the greatest execra­tion and excommunication. If any man love not the Lord Jesus, let him be an Anathe­ma Maranathae, 1. Cor. 16.22. Sure then un­fit for this Sacrament, and at this time, O how the grace of humility is set a work by a sincere Christian,Non dicit Christus beati sunt pauperes spiritus. Sed spiritu. Mat. 5.3. Cajet. an. in loc. Hoc est humi­litatis mira­culum ut ela­tio deorsim: humilitas sur­sum tendat. Aug. de civ. Dei, l. 14. c, 13, hereupon his soul sen­sibly feels spirituall poverty which puts it into a spirituall capacity: O blessed are the [Page 35] poor, not of spirit (as one well observes) but in spirit, Mar. 5.3. those who are not without spirituall graces, but are affected with their wants in spirituall graces, and so are humble in their own eyes, these the Lord will sweetly fill when he sends the the rich empty away. Luk. 1.53. And thus the heart the more humble, the more heavenly, the lower the higher, and so the nearer God, and the fitter to close in with Christ at this Ordinance. The highest God and the lowest heart are nearest together, this is the miracle of humility, it tends up­wards, and though it be not an elation, yet it is an elevation of the heart that puts it into a Sacrament frame, and fits it to converse in this Ordinance. Come to un­regenerate men, they are high in pride, and their spirits are low in earthly-minded­nesse, the curse of the serpent is upon a worldly man, upon his belly he goes, and not Christ, but dust he eats all the daies of his life.

None of these graces can he then exer­cise, for he hath them not, Yea how can any such have the graces of the spirit, when they have not the spirit of grace, Iud. 19. now spirit-lesse men are unmeet for this spirituall matter, But yet further, he that [Page 36] comes hither. 2. He must exercise one and the same grace severall waies: as for instance, the grace of faith, It is said of mans soul,Tota in tot [...] & tota in quali­bet parte. that the whole soul is in the whole body, and the same in every part of the body, though to severall purposes, its in the eye to see, in the ear to hear, in the tongue to speak, &c. so may it be said of a Christians faith, it is in this whole businesse, and in every part of the businesse adding life to all, it is as an eye to see, as a hand to take, as a tongue to tast, as a mouth to feed,Fides non est necessaria ac­cessuro adeu­charistiam. Caiet. Iuel, defe. Apol. 283. &c. Faith is all in all.

When any come to the Table of the Lord, absolutely necessary is the use of Faith; (However Caietan at a conference with Luther concludes the contrary) here­upon Augustine, Cyprian, and others were wont to call upon those that went to the table of the Lord,Nolite para­re fances sed fidem. Quid paras deutem & ventrem cre­de & mandu­ [...]asti. Aug. in Ioa. Tract. 25 not to sharpen their teeth, but to quicken their faith, the great work at that time, being to lie upon that grace, and hereupon we s [...]ill urge upon such as mean to communicate, to examine themselves concerning their faith, 2 Cor. 13.5. now this were needlesse, were there not then a necessary use of faith, were there not much businesse to doe, which cannot be done without faith, and only by a be­leever, [Page 37] every faithlesse man being an unfit man and no way meet for this matter: let us se [...] this more distinctly in the particular duties that are to be done at the Table of the Lord.

There are four things each communicant is then to do.

• 1. To remember Christ.
• 2. To discern Christ.
• 3. To receive Christ.
• 4. To eat and drink Christ.

And all these belong to beleevers to do, being works quite out of the walk of eve­ry wicked man in the world.

1. To remember Christ at his Sup­per.

This is according to the expresse pre­cept of Christ, Do this in remembrance of me. And this is according to the proper practise of pious men, Isa. 26.8. The de­sire of their souls is to have the Lord ever in remembrance. But much more then when they have the memorative help: O the fresh thoughts of Christ that by this means are more fastened in their hearts: To remember Christ his death and suffe­rings at this Supper, is more then to have some few transient thoughts at that iu­stant of Christ and the things of Christ, and [Page 38] so vanish without any permanent impresse made upon the mindes of men. To re­member Christ and his death is so to be af­fected with it, as to draw vertue from it, and feel the effectuall fruit of it.

Quid tamef­ficax ad cu randa codsci­entiae vulnera q [...]am Christ. vulnera sa­cramentalis meditatio. Bern. Ser. 62 in can.Its more then to look at things in a distance or in a generall notion, its to make all present as if the Sacrament day were Christ suffering day to be at the Lords Ta­ble as at mount Calvary, beholding Christ on the crosse bleeding, &c. to bring all home in a close application to ones own particular interest, and for each ones spi­rituall advantage, Thus carnall men can never remember Christ, or the sufferings of Christ they are things they do not rightly understand, nor highly esteem, and so have no minde to remember,Quae magni faciamus me­miria infigi­mus. Psa. 106.7. mans memory and Gods mercy hardly hangs together. Two things natarall men are apt to forget: Gods goodnesse and their own sinfulnesse, the goodnesse of God in Christ is easily forgotten, rarely remembred, alas! sinfull men at the Sa­crament, they a little think upon Christ as corporally crucified long since: not as spi­ritually crucified at present before their eyes, Gal. 3.1. they minde the outward Ordinance but forget Christ, not laying [Page 39] his love, his death, his worth to heart:Ecce ego deri­des & tamen plaugo car­nales bomines qui nondum possunt Chri­stum spiritua­lem cogitare, Aug. as a woman whose husband being to tra­vell left her a precious jewell as a token of his love to remember her of him in his ab­sence, she loved oft to look upon her jewell but forgat her husband: her jewell was oft in her hand, but her husband seldome in her heart, far from the desire of her thoughts. 2. To discern Christ his body and bloud, this is our duty when we are at his Table. 1 Cor. 11.29. [...] Qui discernis dissipat segre­gat, [...]. to look other­wise at bread and wine there set apart then at an ordinary table: so as to espie Christ in them, to see Christs body in bread, and his bloud in wine, this a beleever doth, but no other man can. A naturall man makes no difference between bread and wine at the Lords Table, and common meat and drink [...] at his own Table, he can see no Christ in those creatures,Magis sunt illa quae in­telligimus quamista quae cerulmus Aug. and so while he eats and drinks them, he eats and drinks his own damnation. Such a one discerns not Christ spiritually present, for he can­not discern the things of the spirit, 1 Cor. 2.14. The presence of Christ is vailed not revealed, his eyes are held in dark­nesse and blindenesse, so that his soul sees no Christ when outward objects are ap­parent.Tenebrae áte­nend [...].

Two things be requisite to discerning, light, and sight, light in the air, and sight in the eye, let there be sight in the eye, yet if the air be dark, let there be light in the air, yet if the eye be blinde, a man seeth not: Now a naturall man hath nei­their light or sight, his ligh [...] is darknesse, and his sight is blindenesse, and so seeth not, Eph. 4.18. As Isaac said to his father, here is the Altar, wood and fire, but where is the sacrifice? So may that man say to the Minister,Cacus interi­ [...] panem Christum non videt. Et beatus est ne? nemo sic dicit nisi paritèr caecus. Aug. in Psal. 57. here is the Table, the bread and the wine, but where is the lamb? He seeth no Christ, neither indeed doth h [...] minde Christ, so he seeth other things present, O saith the Eunuch to Philip, here is water what lets me to be bap­tized? as long as there was water pre­sent, he look'd no further: Here is bread and wine saith one, what lets me to com­municate? not looking to see whether himself be prepared, or whether Christ be present, as a childe loves to look on the gilded outside of the book, but looks not on to what is within, so men at the Lords Table gaze on the outward ele­ments, but seek not to see Christ within. The wise men, Matth. 2. were not satis­fied to see the starre, till they came to be­hold [Page 41] the Babe in the manger: So here to see Christ in the Sacrament, only gives true Christians content.

3. To receive Christ this is also a duty at the Table of the Lord to take, 1 Cor. 11.24. not bread onely, but the body of Christ: this every unregenerate man is utterly unable unto, as may appear by considering what the act is.

It is a soul extending act.Ascendamus cum Domin [...] in caenaculil mag [...], & accipiamus ab eo sursum calicem novi Testamenti. Hiero.

It is a soul ascending act.

He that would take Christ in the ordi­nance must stretch out himself and stir up himself, both which are beyond the acti­vity of all unregenerate men in relation to Christ. The Saints though they doe not stretch themselves for matter or mea­sure beyond what is meet, 2 Cor. 10.4. yet in good matters they stretch them­selves to the utmost of what is meet: as in praier to God, in faith towards Christ, they reach out heart and hand, to the utmost, Phil. 3.13. to take hold of Christ,Ioh. 10.29. Exit de ma­nibus eorum non enimeum apprehendere potuerunt, quia manus fidei non ha­buerunt. Aug. in loc. an unbeliever hath neither hand nor heart stirred up, or stretched out to the recei­ving of Christ. Hence the Lord complains, Isa. 64.7. No man stirreth up himself to take hold on me. A true Christian though he cannot take hold on Christ as well as [Page 42] he would, yet he stirres himself up to it as well as he can; whereas the case of another man is like that of the poor wo­man, Luk. 13.11. she was bewed together and could in no wise lift up her self, ever since the first fall of man from God, all ascending motions of mans heart to God are forced, none free; onely through grace a true Christian can at the Lords Table reach up a hand into heaven, and take hold of Christ sitting there. Mary look'd down to Christ on earth, and so touches him not, Joh. 20.17. Stephen looks up to Christ in heaven, Act. 7.55. and not by the hand of his body, but by the ascent of his faith takes his hold on Christ there, and so doth a beleever in Christ, at the Supper of Christ.

4. To eat and drink Christ, his body and bloud at his Table, this is also the duty of each communicant, 1 Cor. 11.24, 25. Here is such solid and savoury meat, as the souls of beleevers love: The Lord at his Table doth not only provide some­what for his servants to look upon, but for their souls to live upon.

Suidas reports of one Pasetes, who used [...] to [...] all his friends to a Banquet, where they should see a table furnisht [Page 43] with variety and plenty of all manner of meats and drinks, but when the guests went to take any thing to eat, it suddenly vanished away and turned to nothing. Here is a feast to which the Lord calls his friends, and whereat, not only their eies may be filled, but their souls may be fed, that whereof they may certainly and sweetly eat and drink, and so indeed doe the dear Saints of God, and that others at this table do not, it is not be­cause there is no meat whereof to eat, but because they have no mouth where­with to eat. He that is well prepared to this Supper, must not only have two eyes, and two hands, but two mouths also, one to eat and drink bread and wine,Proculdubi [...] non mandu­cant spiritu­alitèr carnem nec bibunt sanguinem Christi [...]icet visibilitèr pramunt den­tibus Sacra­mentum san­guinis & cor­poris ejus. Aug. in Ioa. another to eat and drink Christs body and bloud; this later every unbeleever wants, and so though he eats the bread of the Lord, yet her cannot eat the bread which is the Lord, though he cracks the shell, yet he never eats the kernell; there is milk in the breast and marrow in the bone that he comes not at: honey in this rock that he doth neither tast or touch, such men suppose themselves to eat and drink of the best but what they eat at this ordi­nance is Kid and not Venison, Gen. 27.9. [Page 44] Like Isaac they are mistakes in their meat: only a sincere disciple of Christ, he feeds and feasts upon Christ indeed, at his Ta­ble, for as he hath there, meat to eat of which others see not: so he hath mouth to eat with, which others know not. Thus go through all these duties, Christ is then not onely to be remembred absent, but to be discerned present: neither only to be perceived with the eye, but to be re­ceived with the hand: nor only must there be a hand to take him but a mouth to eat and drink him, and all in a spiritu­all manner, to all which duties all unrege­nerate men are altogether unable, upon a double cause.

• 1 Because they are bound.
• 2. Because they are dead.

They are held fast in the cords of their own sins, and lye like prisoners in the bonds of their own iniquities, Psa. 9.16. Act. 8.23. A sinfull man when he goes to the Supper of the Lord, he comes out of the world as Lazarus out of the grave, Joh. 11.44. Bound hand and foot with grave-clothes, and his face bound about with a napkin, alas the soul of such a man can neither see, take, eat, or think upon Jesus Christ at his sacred Supper, in any sutable manner.

[Page 45]2. Because as he is bound, so he is dead, bound by sin, dead in sin, Ephes. 2.1. Can a dead man see, eat, or drink? Can a dead man discern with his eyes, take hold with his hands, meditate in his thoughts? It was an ancient abuse of this Sacrament, to give it to dead bodies,Placuit ut defunctorum corporibus Eucharistia non d [...]r, nam dictum est a Domino, Accipite & edite, hoc fa­cite, &c. ca­davera au­tem nec acci­pere, nec ede­re, nec memo­rare possunt. Con. Car. 3. can. 6. which sinfull custom was cashiered by a councell at Carthage, for this very cause, In that Christ saith, take, eat, do this in remem­brance of me, whereas carkasses and dead bodies, cannot eat or drink, take or touch, minde or remember, and so judged un­meet for this matter: And upon the same ground, unregenerrte men, whose souls are dead in their sins, are therefore una­ble to act about the spirituall part of this Supper. So I passe from the duties of the Lords Supper, which you see only Christs disciples can perform, to the mercies of the Lords Supper, which only Christs disci­ples receive: And these are either,

Primary and principall, or

Secondary and consequentiall.

For mercies of the first sort, I finde two.

1. Communion with Christ the chiefest good.

2. Remission of sin the greatest evil.

At the Lords Table a true Christian [Page 46] hath the mercy of communion with Christ 1 Cor. 10.16. The cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which we break, is it not the communion of the body of Christ? It is so to beleevers, but for other men who by their sinfull lives hold communi­on with devils, and so can have no com­munion with Christ, as the Apostle clears it in a particular case, 1 Cor. 10.20. sinne­full men they willingly join themselves to satans service, Luk. 15.5. and so are fitter to be with the swine at the [...]evils trough, then with Saints at the Lords Table: they can have no communion so much as with the members of Christ, much lesse Christ himself. True Christians, they have union and fellowly unity one with ano­ther in their ordinary converses, Act. 2.46.Quam sua­vis est haec communio? nam etsi non miscet perse­nas nec unit substantias tamen conso­ciat affectus & confaede­rat volunta­tes, Cypr. de can, dom. Act. 4.32. and so a sweet union and communion one with anothe [...] in this pre­sent matter, 1 Cor. 10.17. We being ma­ny are one bread, and one body: sure then sweeter is the union and communi­on they have with Christ their head, in this holy businesse: carnall men can have no communion with Christ, because they have no union with Christ. Two things concurre to make a union between Christ [Page 47] and our souls. The spirit of Christ and faith in Christ. The spirit on Christs part laying hold on us, 1 Cor. 6.17. and thus we are glued to the Lord by one spirit, as the Greek word there signifies, and then faith on our part laying hold upon Christ, [...]. Eph. 3.17. Eph. 4.5. Now an unregene­rate man hath neither of these ligaments to knit a union betwixt Christ and him. He hath not the spirit of Christ, Rom. 8.9. Neither hath he faith in Christ, 2 Thes. 3.2. No faith, no Christ. Gods Saints have a twofold union with Christ.

The one mysticall, by faith in him.

The other morall, by love to him.

Naturall men, as they have no faith in Christ, so no love to Christ: they love Christ, as a malefactour loves a judge, no­thing lesse. Union is of things present, that some sweet way lye neer together, but Christ and all unconverted men lye farre a sunder, Eph. 2.13.Non inter­vallo locorum sed pravitate morum. Ambr. in Psal. 119. not by distance of place, but by dissimilitude of proper­ties: union is of things homogeneall that assimulate one another, but Christ and such men are Heterogeneall, different and discrepant, so that there is no union, and so no communion. Where there is union there is unity and agreement: communi­on [Page 48] and concord goes together, Christ and those men have no concord, therefore no communion, 2 Cor. 6.14, 15. What com­munion hath light with darknesse? What concord hath Christ with Belial.

2. At the Lords Table a true Christian meets with the mercy of remission of sin, Matth. 26.28. Christs bloud was not on­ly shed on the crosse, but also his bloud is drunk in the Sacrament for the remission of sins, that pardon of sinnes to Gods Saints, might thereby be the more sensibly conferred, and the more certainty con­firmed, and so unto them it is, O saith the Lord, while such sit at his Supper; Be of good cheer, all your sins are forgiven. There are three things the Lord gives to­gether: Hidden Manna, a white stone, and a new name, Revel. 2.17. And truly at this Table his disciples receive, Hidden Man­na to refresh them, a white stone to ab­solve them, and a new name to describe them, the mercies of remission of sins, and adoption of sons assured to their souls: for other men it is no such matter, they who minde not repentance,Da Domine panitentiam & postea in­dulgentiam. Fulgent. meet not with remission of sins, these two, as Jacob and Esau, one holds the heel of the other, Act. 5.31. Christ is exalted of God to [Page 49] give repentance to Israel, and remission of sins: Repentance, as it is placed, so it must be practised first, and then insepera­bly follows remission of sins, unto our spirituall sence. Gods servants first study the practice of repentance, and upon their attendance at this Table, their souls receive the sence of sweet pardoning mercies: whereas others who so harden their hearts that they will not, and their hearts are so hardened, that they cannot repent, Rom. 2.5. men to be mourned for, because they cannot mourn for them­selves, they come to the Lords Table, but no pardon doth God there apply, and when after they think to apply pardon themselves, it proves as a plaister that will not stick.

Now these being premised, I proceed to Supper mercies of the later sort, which as it were follow upon these. To instance in five,

• 1. Graces increased.
• 2. Comforts inlarged.
• 3. Conquests obtained.
• 4. Covenant sealed.
• 5. Life eternall assured.

Now it is none but a true Christian that can gather such a bunch of grapes on this [Page 50] vine, such a posie of flowers in this garden.

1. Hereby he gains growth of grace. Growing creatures, we know, are most hungry; and a growing Christian is hun­gry to eat of this Supper, and being hun­gry, the oftner he eats, the more he grows. At this Table is that food, upon the eating of which, every grace in a Ch [...]istian grows fat, and flourishing: but as of all graces in this ordinance, faith is mo [...]t exercised; so of all graces by this ordinance, faith is most increased.Fides pingues­cit operibus Muscu, A Christians faith gathers strength from all good works, but most from this; here his faith converses with Christ, and Christ increases his faith, here the hand of faith is upon Christ, and the hand of Christ is upon faith for good. Other men when they approach this Ta­ble, they have no grace to increase, no faith to strengthen: That faith they have is a dead faith, and dead th ngs are not capable of growth or receiving strength. It is not with dead stones as with living plants,Lapides non crescunt sed augescunt. Scalig. that sun and rain cause [...] to increase, many a mans faith is as Nabals heart, dy­ing, nay dead in him as a stone, all the Sacraments in the world no: give it life, much lesse strength, Jam. 2.17.

[Page 51]2. Hereby the spirituall comforts of a Christian are inlivened and inlarged. The holy Ghost like Noahs dove, brings the olive branch of peace in his mouth, to a disciple, as he sits at the Table, thereby signifying the waters of Gods wrath are asswaged. Yea God and Christ comes in, and both bids them welcome: Me thinks I see as it were the Lord standing at his Table, and speaking to all others, like that, Isa. 65.13, 14. Behold my servants shall eat, but ye shall be hungry, behold my ser­vants shall drinke, but ye shall be thirsty, behold my servants shall rejoice, but ye shall be ashamed, behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of spirit. A true Christian is at the Supper of Christ, as Mary at the Sepulchre of Christ, with some fear, yet with much joy, Mat. 28.8.Non necessa­rium est ho­mini ut Chri­stum in ipsius passione de­ploret. Sed magis se­ipsum in Chri­ste. Luth. with some sorrow, yet with great com­fort, he sorrows that his sins were the cause of Christs death, and he rejoices that Christs death should be the means of his life, Christs crosse the cause of his crown, and Christs bloud the way to his blisse. But a stranger doth not intermed­dle with this joy, nor sinfull men partake of these comforts, this new wine would [Page 52] break their old bottles, and old bottles spoil this new wine.Sicut post ve­hememes im­bres mundus ae [...] & serenus efficitur ita post lachri­marum plu­vias mentis sequitur sere­nitas. Chrys. Sup. Mat. Tanquam le­ones ignam spirantes ab illa mensâ re­cedimus dae­monibus ter­ribiles. Chry. ad popul. Ho. 61. The servants of Christ have had their black clouds and bi [...]ter storms of soul troubles, showres of godly sorrow for sin, whereupon at such an Ordinance as this, O what bright beams, and clea [...] calms and sweet comforts come in upon them!

3. Hereby glorious victories are also obtained, sin and Satan sub [...]ued. A pre­vailing lust then vanquished, fiery temp­tations, and hot burning corruptions then quenched, by one draught of Christs bloud drunk down at his Table, Hence some Disciples have gone from this Supper tri­umphing and trampling upon Satan as li­ons breathing fire (saith Chrysostome) terrible to the Devils themselves.

Whereas wicked men they come to this Table, and drink down the Devil, yea go from it as incarnate devils, afterward brea­thing infernall fire abominable to God, being seven times worse the children of hell then before. Indeed they refuse to combat, how should they conquer?

Though all that fight do not overcome. yet who can ever think to overcome that will never fight? A true Christian as he will not look for conquests without com­bats, [Page 53] so neither will he rest in combats without conquests. It is said of Alexander he never reckoned how many battels he had fought, but how many victories he had gained. O the desire of a Christian is so to come from an Ordinance, that he may cry, Victory, Victory: and when doth he more obtain his desire then when he hath been in the exercise of this? Gods people when they come out from the Lords Supper, like Israel when they came forth of the red Sea, they look and see their enemies lie dead upon the shore, that wherein they were preserved, thereby their foes were destroied: and Gods chil­dren here have their souls revived, and their sins destroied: this Table is an altar whereupon their lusts are sacrificed.

4. Hereby to their souls the covenant of grace is sealed, and upon their hearts the holy characters thereof are set. Sa­crament daies to Saints are sealing daies,Illud dicitu [...] novum quod est de novore­d [...]nte gratum. Aliquid di­citur novum vel respectu Institutionis vel respectu restitutionis. O the sacred stamps that God then strikes upon the souls of his servants, or if writ­ten before, yet then he wipes off the dust, as it were, that all the letters are more lively, and become more legible. It is as a new draught it is so renewed. Ier. 31.31, 32, 33. God then puts on the Seal a­gain [Page 54] that all the prints and parts of the im­pression are left more perspicuous and ap­parent: sinfull men are not seal-able, nor capable of soul-impressions. Hard wax will not receive the print of the seal, no more will hard hearts. The wax is first warmed and melted, and then it receives the Seal: so it is the heart softned and melted, that takes the seal of God.

Those that are humble and holy, God seals with this holy spirit of promise, Eph. 1.13. Gods Saints do not only receive the broad Seal, but the privy seal, the Seal of the Spirit in the Sacrament, making its Impresse upon the Table of their hearts, ratifying and confirming unto them the promises of the Gospel,Vnum apex Evangelij plus valet quam caelum & terra. Lut. one of which is more worth then Heaven and earth, un­converted men they can have no such sea­ling, they are strangers from the covenant of promise, Eph. 2.12. they have no Christ the center in which all the promises meet. 2 Cor. 1.20. Whereas true beleevers have them all under seal, 2 Cor. 7.1. As Caleb gave to his daughter the upper and nether springs: so God gives to his children the promises of earth and heaven, 1 Tim. 4.8. and to put all out of doubt, he sets to his seals, 2 Cor. 3.22.

[Page 55]5. Hereby eternall life is assured this is the fruit which hangs upon the top-bough which only a true Christian can reach. Joh, 6.51. I am the bread, saies our Saviour, that came from Heaven, If any man eat of this bread, he shall live for ever, and ver. 54. whoso eateth my flesh and drin­keth my bloud hath eternall life, Here is a mercy. What thing so excellent as life?Vita est ope­ratto creatu­rae cum delec­tatione. and what life so excellent as that which is eternall? life is the most precious treasure and richest Jewell in the world.

A mariner in a storm will hurl all over­board to preserve his life, skin for skin, and all a m [...]n hath will he give for life, what made Queen Ester so earnest with the King? chap. 7.3, 4. she wrought for life, what made the woman in the Gos­pel spend all upon Physitians? she strove for life, But alas! this life what is it?Vita non est vivere sed valere. It hath bitternesse and brittlenesse in it: one hours life in heaven is more worth then all Methusalems time on earth, a thou­sand years here are not to be valued with one day, There is life indeed, where is health without sicknesse, joy without sad­nesse, beauty without blemish, &c.

Alas! a sinfull man at the Lords Sup­per, receives no such mercy as assurance [Page 56] thereby of life eternall, because he only pertakes there of the meat that perisheth and not of that meat which endures unto everlasting life, Joh. 6.27. Eternall life it is the life of grace on earth, and the life of glory in heaven, these are one and the same, and only gradually differ, the life of grace is the life of glory begun, and the life of glory is the life of grace perfect. and so only such as have the life of grace entered, can have the life of glory assu­red, so we see what are the mercies of this Supper, and that only Christs Disciples can receive them.

For a generall proof of this, we know the receptacle of all mercy from God is the heart of man, as that duty is not done which the heart doth not: so neither is that mercy received, which [...]he heart re­ceives not, come now to the hearts of car­nall men, and they are not capeable for the receiving of mercy.

• 1. Because they are filled up.
• 2. Because they are shut up.

Their hearts are already f [...]ll, Act. 5.3. why hath Satan filled thy heart, [...]ntus existexs prohibet alie­num. saith Peter to Ananias. Their hearts are as dens of Devils, and of them it may be affirmed as was prophecied of Babylon, [Page 57] Isa. 13.20. Their houses shall be full of dolefull creatures. Owls shall dwell there and Satyrs dance there, Dragons and wild beasts shall lie down there, &c.

The hearts of men unconverted are full of filthy lust, devils dwell there, sins dance there, they are as pitchers of earth, fild up with the poisonous liquor of hell, or at best their hearts, but as childrens poc­kets that are fild with bables, trash, and dirt.

The Inne Luk. 2.7. being full of guests, Christ and his mother could have no room, mens hearts filled with lusts, there is no room for Christ or such mercies.Cor clausum habent quia clavem fidei non habiut. Aug. Their hearts also are shut up and as they have not repentance to empty, so neither faith to open their hearts, now un-emp­tied and un-opened hearts can never receive those fore-mentioned mercies. The hearts indeed of Gods Saints are en­larged to let in those marvellous mercies. Christians hearts are well figured out by golden vials, Rev. 5.8. vessels narrow be­neath and wide upwards, their hearts be­ing narrow and contracted towards things below, but open and enlarged upward to­wards things above, on the contrary car­nall hearts be open downward, and shut [Page 58] upward, that when mercies come from God, they cannot receive them.

Take them at the Lords Table, and they receive Judgement, not mercy, a curse, no Christ, their bane, not their blisse.

Quicquid re­cipitur reci­pitur ad mo­dum recipi­cut [...].As men are that receive, so is that which is received, He that is good receives good, but all proves bad to a bad man, Tit. 1.15. As that covering and conducting cloud, Exo. 13. which was bright and gave light by night to the camp of Israel, they had a great mercy in it, and much benefit by it: But to the Egyptians the same cloud was all black,Eucharistiae sacramentum sicut mori ru­brum alijs ve­hiculum alijs sepulchrum. Chrys, in Psa, 113. full of darknesse, and disad­vantage to them, Exo. 14.20. So this Or­dinance of the Lords Supper to Gods Isra­elites, it's a bright and blessed means of much mercy, but to wicked Egyptians it carries death and darknesse with it, Hell and destruction follows it. 1 Cor. 11.29.

Take two men, let them sit and eat of the same meat, and drink wine together at the same Table, the one hail and sound, he is nourished and refreshed,Corpora im­pura quanto magis nutrias deteriora red­du. his strength augmented, his bloud and spirits encreased the other sickly and unsound, he is the worse for his meat, his distempers the stronger, &c. O the soul-refreshing mer­cies [Page 59] that a sound Christian receives at the table of the Lord, whereas others insincere and unsound, their maladies and miseries are much more by this means augmen­ted.

So we see that except men be the true Disciples of Christ, the duties of this Sup­per they cannot receive, and so are unmeet to communicate.

I now passe on in the fourth place to apply this.

Hence we first learn how few will be found fit to partake at the Table of the Lord, Use. for to be sure the number of such disciples is small: Christ who knows all his sheep, Joh. 10.14. himself saies his flock is but little, Luk. 12.32. fear not little flock, yea little little flock, [...]. two di­minitives in the Greek, to signify his flock is very little, In the world there is a world of men, but few such men as are faithfull followers of Christ, we may say of such numbred and compared with others, what our Saviour saith of the five loaves and two fishes,Magna pla­nitudo homi­num, sed mag­na solitudo bonorum. in respect of the hungry mul­titude, Mat. 15. what are these among so many? Surely the servants of Christ in respect of the contrary company, but as the army of Israel sometimes in com­pare [Page 60] with that of Aram like two little flocks of kids, whilst the Aramites filled the countrey,Luk. 13. [...]3. Panci sunt qui s [...]van­tur? Multi certè & pauci & pauci & mul­ti multi soci­etate Ange­lorum, Sed pauci co [...]paratione [...] perditorum. Aug. Serm. 32 de Verb. dom. 1 Kin. 20, 27. Our Saviour well states this to our hand, Mat. 7.13, 14. Wide is the gate, and broad is the way, that leads to destruction, and many there be that go in thereat, Strait is the gate, and narrow is the way, that leads to life, and few there be that finde it: If but few shall be saved by Christ, then but few are the disciples of Christ.

And as but few finde that gate of life: so but few feed upon this bread of life.

Yet to evidence this more clearly.

That the number is small whom the Lord will accept at this Supper, there are two sorts to be considered.

1 Those who ought of themselves to keep out.

2. Those who ought by others to be kept out.

Those who of themselves ought not to come in, but to keep off from the Supper of the Lord, though no externall power prohibits, are of two sorts.

1. Those who are deni [...]d of such saving graces as are necessary for it.

2. Those who do abound with such se­cret vices as are contrary to it.

Those ought to forbear this banquet of the Lord who are destitute of necessary graces.

To instance in 4. sorts of these.

1. Impenitent persons who have not the grace of repentance, they who have no sowr herbs are not to eat this Passe­over.

Those to whom unfained repentance hath made sin bitter, to such Christ is sweet in his Supper.

Those that would by faith eat the bread of life, must first by repentance change their course of life, or else they eat eternall death because they repent not, let the best relapse and fall back into any act of sin, they must renew their repentance, or not approach this Ordinance, sure then such as continue in a state of sin, and never repented, ought to abide at a distance, and not presume the Table of the Lord. Cyprian reports that in his time a christian relapsing,Cypria Serm. 5. d [...]lapsis. and having committed Idolatry, yet before he was restored by repentance, coming to receive the communion among the faithfull, took the bread, but putting it up to his month to eat it, it was turned to ashes in his hand. O how shall any dare to draw near the Table of the Lord, who [Page 62] without repentance perseveres in the prac­tice of sin, and service of Satan? Christ at his Table will only enter that heart, out of which repentance hath [...]irst cast forth the Devil, Christ will only be food to that soul, who by repentance hath forsaken Satan and sin: as for others they shall on­ly feed upon ashes and husks, Luk. 15 16, that which is neither solid nor savoury: they shall only take in the Devil, not Christ: and so become seven fold worse the children of Hell then before, Mat. 12.45.

2. Unbeleeving persons that want the grace of faith, The Lords Supper received without faith it is received without fruit.

A faithlesse receiver is a fruitlesse recei­ver, Nazareth was Christs own country, yet he could do no great works therein, because of their unbelief, so this Supper is Christs own Ordinance, yet to many he can do nothing thereby, because of their Infidelity, whilst we are without faith our receiving is neither profitable to our selves, nor from us acceptable to God; where­fore want of faith is a sufficient bar from this businesse.

It is said of the Jews they could not [Page 63] enter into Canaan, because of their unbe­lief, Heb. 3.19. so for many of us our very unbelief hinders our entrance to this com­munion, when Josephs brethren came for corn to Egypt, their father Jacob com­mands them to take money in their sacks: when we are to goe to the Lords Table, for food God our father cals us to carry faith in our hearts: let us consider what sad entertainment the man met with at the wedding dinner, who was found there without this wedding garment: Faith is that grace which is of absolute use, for there is not any thing else in this case that we can make to our selves to supply the room of Faith. In ancient times there were some who when they were to par­take at this Table, in stead of receiving with their hand, they had Instruments made of gold, or some such matter, where­with they more immediatly received the holy communion, which was after con­demned by a counsell,Concilium constantinop, 6. cap. [...]0 [...]. and concluded that such persons with such Instruments should be in no wise admitted. Indeed when we come to the Table of the Lord, if there were any thing that might serve instead of Faith, any Instrument aequivalent to Faith, wherewith we might receive this [Page 64] holy Supper, then the wan: of faith would not unfit for this service, as no doubt it doth.

3. Uncharitable persons that want the grace of love, The Lords Supper received without love, it is received without life. Love puts life [...]nto the Or­dinance, and makes the meat therein eat sweeter and better, Pro. 15.17. Better is a dinner of green herbs where love is, then a stalled ox and hatred therewith. If so in a common meal, much more in this; It is a good temper to come to the Lords Table in bitternesse of sorrow for sin, but ill to come in bitternesse of spirit, in regard of hatred and malice aga [...]nst any man, though our very enemy. Christ when he was suffering on the crosse, stretcht out his hands to both malefactours, to him that died his adversary, as well as to him that craved his favour in death:Beatus qui a­mat te, & a­micos in te, & inimicos prop­ter te. Aug. so such as come to partake of Christ crucified in his Supper, ought to put forth a hand of charitable affection to foes as well as friends, Luk. 6.35. such as would have the Lord so feed them with his flesh being hungry, and to give them his blood to drink being soul-athirst, must be willing if their enemy hunger to seed him, and if he thirst to give him drink, Rom. 12.20. [Page 65] this is a lesson that only a true Christian can learn, all can love friends, but these alone love enemies.

If such a generall love be requisite, in those that come to the Supper of Christ towards enemies, O then what love is required to the servants of Christ? the poor as well as the rich. Shall the Lords love be so great as to feast us at his Table with his own body and bloud, and shall our love be so little as from our Table to deny bread to our hungry brethren?

Remember Dives who having no love to poor Lazarus when he desired but crumbs from his board to refresh him,Desideravit guttam qui non dedit mica [...]. Aug. Hom. 7. was after in torment, and could not at­tain a drop of water to cool his tongue, Luk. 16.21.24. Those that want love to refresh the bowels of Gods poor Saints, shall not have leave to refresh themselves with the bloud of Gods dear son.

4. Impatient persons or such as are without the grace of patience. Each man which herein communicates must not only have love that is opposed to hatred, but patience that is opposed to wrath.

In anger a man goes out of himself, By patience a man possesses himself.Ira est extra se ire.

Now he that doth not by love possess his [Page 66] neighbour and by patience possesse himself, he cannot by faith possesse Christ in his Supper.

Patience against provocations and pa­tience under tribulations both are required in this case. An impatient man that is presently provoked, and not easily appea­sed, or soon reconciled, is no way fit for this service, Mat. 5.22, 23, 24. He that brings his gift to the Altar, must not come in anger against his brother, but first be re­conciled and then come, which he will not without patience.

Patience also we urge in point of af­fliction, whether from God or men, in the cause of Christ: such are not in this Supper to partake of Chr sts suffering, who have no patience at all to suffer for Christ.

Two things argue a mans ill estate in respect of the crosse, either

• To be exempt from it, or
• To be impatient under it.

I have not a stronger Argument against the Kingdome of the Pope (saith Luther) then in that it raigns without the crosse:Ego non hae­beo aliud con­tra pape reg­num robustius argumentum quam quod sine truce regnat. Iu. and as to raign without the crosse, so to rage under the crosse, argues ill also, its wicked men who in trouble are like the [Page 67] Sea in a tempest, casting out mire and dirt, as crabs in the presse, sending out nothing but sour verges, and shall drink in therefore none of this sweet wine. Let not him go to supper with Christ who will not go to suffer for Christ, being cal­led thereunto: He that will not by pati­ence bear a burden for Christ, cannot by faith drink the bloud of Christ.

Thus through the want of these graces many men remain uncapable of this Com­munion; what shall we say then to those persons, in the Second place, who in re­spect of prevailing vices are made much more unmeet? Sure such of themselves ought to abstain from the Table of the Lord In generall, here we mean such whose sins lie more secret and unseen in their souls even to themselves: The very remains of which in a true christian, cause him to complain and cry, O Lord my heart is a hell: wicked mens hearts like Pharaohs Court, are filled with such frogs, Exo. 8. The schools well observe that outward sins are of greater crime and blame among men, but inward heart-sins are of greater guilt and blot before the Lord as in the Devils: no wonder they way-lay this work, and unfit souls for this service, [Page 68] princely and predominant sits who are in the heart as Kings in their throne though not open to ordinary view. Its reported to be a part of the pride of the Persian Kings,Apud Persas persona regis sub specie ma­jestatis occu­litur, Iust. lib. 1. seldome to be seen in publike: and secret sins they raign in the souls of men most powerfully, when least appa­rantly, and altogether block up the way of such souls from their accesse to this Supper.

To instance particularly in 4. sorts of such sinners who are thus made un­meet.

1. Unclean in heart, those who though they abstain from outward actuall un­cleannesse, yet their hearts are as defiled beds in which abominable brats night and day are begotten by the Devil the Father of filthy lusts, Joh. 8.44. Their hearts are as a Bakers oven, Hos. 7.6. which when it is stopt up, that the heat breaks not out, it burns hottest, and bakes hardest within, so the hearts of such men when they are restrained from outward acts, have the most violent heats within. Their hearts are as the chimny-bricks whereupon lie burning [...]oals, and a constant fire is kept. The case of such men calls ra [...]her for water then wine, and bids them rather to a fast [Page 69] then a feast, and rather to sorrowing, then supping with Christ, which indeed a good man does, the least sparklings and kind­lings costs groans and griefs of heart. Hierom pitiously complains that in his wi­thered carcase such fleshly and filthy de­sires did boil and burn.

But O those who when their lusts in­wardly begin to flame, they use Bellows no [...] buckats: Unclean lusts and lusts of un­cleannesse they both breed them and feed them, Rmm. 13.14.

If mens bodies were so putrified that they bred vermin continually (as is re­ported of Maximinus) which should run about,Euseb. de vi­ta Constam. lib. 1, cap. 50. and creep upon them would they come and sit at a great mans Table? many mens souls are so vile that they breed noi­some lusts which sometimes creep out at their mouths, in sordid and unseemly words, O let not such come and sit at the Lords Table.

2. Covetous in heart.Avarus a non videndo. These the world so blindes their eyes that they cannot discern the Lords body. The world so takes up their desires that they cannot hunger and thirst after Christ, coveteous­nesse causeth such a distemper in their spi­rits, as that disease that makes some for­sake [Page 70] good and wholsome food to eat Oat­meal,Robertus Gallus vir pius & insig­nis vixit. Centur, 13. ashes, dust and trash of the earth, one compares the School-Doctors to a man that refuseth good bread and wine, and gnaws hungrily on a fliat-stone, In­timating their folly in declining whole­some food in the Scripture, the edge of their desires being sharpened, all about subtill questions, that no way nourished their souls.

Truly such is the case of covetous men, they gnaw hungrily upon the dead stones of the earth, having no appetite to the living bread of Heaven, They pant after the dust of the earth, Am. 2. [...]. but see no beauty in Christ why they [...]hould desire him, Isa. 53.2. The richest diet the Lord dishes out in word or Sacrament, they loath and leave, whereas the rankest poison which the Devil can prepare, let it be brought to them in the sweet broth of some worldly profit, and they greedily devour it, and will the Lord welcome those to his Table?

3. Proud in heart, these though they come near the Table of the Lord, yet the Land will not come neer to them at his Table, Psa. 138.6. Though the Lord be high, yet hath he respect to the lowly, [Page 71] but the proud he beholdeth afar off, nay, such shall not have a look of love from his eye, much lesse a gift of love from his hand. Isa. 66.2.

The Lord cannot look above himself, because he hath no superiour, nor about himself because he hath no equall, but he looks at such as are below him, Luk. 1.48. proud men whose hearts are lifted up high the Lord beholds not them, neither can they behold the Lord. The distance is great, his eye perceives not them, and their hand receives not him.

Their pride swels them they feel no spirituall wants,Superbia non magnitudo, sed tumor est, Aug. a poor humble Christian comes needy and empty indeed to the Lord, who is full and free, and findes re­freshment, The more haughtty the lesse hungry, An humble soul when it judgeth it self most unmeet for this matter, is then most meet, whereas proud spirits (as Lu­ther observes) are ever unfit for this Sa­crament,Optima dispositio ad Sa­cramentum Eucharistiae non nisi ea qua pessime es dispositus & tunc pessi­me es disposi­tus quando aptissime. Lu. and never more unfit then when they think themselves most fit and best prepared.

4. Hypocriticall in heart, these are as shadows flying having no solid substance, an hypocrite is a sign without the thing signified, a Sacrament he is unfit for, be­cause [Page 72] unlike to: for there we have not on­ly the visible sign, but the spirituall grace which the sign represents, God doth not bring his people to a painted banquet, as Zeuxis who fed his birds with painted Berries.

Caligula the Emperour set golden loaves, and all other services of whole gold upon a Table before his guests, and bad them eat, these were fine to look upon, but not food to live upon. The Lord at his Table provides not only for our sight, but for our souls, not only a shew of gold, but gold to eat and drink indeed. An hy­pocrite as the greek word imports, makes an outward golden appearance, but in­wardly is base refuse, and [...]otten stuffe, and God will one day fill them with the fruit of their own false waies, [...] deriv, ab [...], super & [...] aurúm. Pro. 14.14. Iob. 36.13.

Thus we have some of those sorts who by reason of secret sins are not meet for the Table of the Lord, I do not mean where such sins are only remaining, and abiding as a burden, for so in the best: but where they are raigning,Note. and abounding without controul or contrition.

This is sure, all sin pollutes and prejudi­ces those in whom-soever it is, but yet [Page 73] where there is the greatest measure of it, there is the greatest mischief by it, and in those sin hath the most defiling stain, in whom it hath the most prevailing raign, and the more any are defiled with sin, the more they are unfitted by sin, for this holy service, The fouler the chest is, the more unfit it is to have a fair and precious gar­ment put therein,Et si in arca sordibus ple­na non mitti­tur vestis pretiosa, quae fronte in ani­ma quae pec­catorum sor­dibus inqui­netur Christi Eucharistia suscipitur? Chrys. and the filthier any soul is, the unfitter it is to receive in this holy Sacrament.

I now passe from those who ought of themselves to forbear the Lords Supper, to those who ought by others to be for­bidden the Supper of the Lord, and they are of two sorts.

• 1. Ignorant persons.
• 2. Scandalous persons.

God and man declares against both these, as those who ought to be kept off from the Table of the Lord, their sinfull case being more discoverable and vi­sible.

There are two waies whereby men may be seen and known, in respect of their dis­positions, constitutions and estates.

• 1. By their faces or countenance.
• 2. By their speeches or language.

Some are able to know much of the na­tures [Page 74] and manners of men by Physiognomy or by their externall visage, so likewise by the language much may be lear­ned.

The language whereby men discover themselves to others view, it is two­fold.

• 1. The language of their lips.
• 2. The language of their lives.

Loquere in te videam.Let the lips of men speak, and thereby much may be seen, to what country they pertain, Heaven, Earth or Hell, Mar. 14.70. Thou art a Galilean, thy speech be­wrays thee.

Luk. 6.45.Speech it is the Speculum or glasse wherein mans minde is seen, and heart made known.

Let the lives of men speak, and thereby more may be seen,Ille semper erat qui sem­per bona facit. In Gods account men speak, not only by their vocall expressions but by their vitall actions. Hence a conti­nued good life is a continted praier to God, and a continued evill l [...]fe is a conti­nued blasphemy against God: so to us the voice and speech of mens deeds, as well as their words give out a visible discovery of their inward estates: so that by this twofold language those two sorts of per­sons to be prohibited the Table of the Lord are discerned.

Ignorant persons by the language of their lips, though some of their lives be fair.

Scandalous persons by the language of their lips and lives. Accordingly there are safe grounds to proceed in the restraint of both sorts from the Supper of the Lord.

First, To begin with ignorant persons, touching whom two things shall be en­quired.

1. Who be so ignorant as they ought to be restrained?

2. Why they ought to be restrained who be so ignorant?

Who Ignorant persons be that are thus to be debarred from the Table of the Lord.

The Schools well distinguish between persons nescient, and persons ignorant:Nescientiaest simplex ca­rentia scien­tie, ignoran­tia est nesci­entia corum quaequo scire debet. Aquin, Persons nescient are such as know not many things which either they are not bound to know, or else have not the means of knowledge. Ignorant persons are such as know not what they ought to know, and which they have the means for to know.

Persons may be two waies ignorant, according to a twofold ignorance.

An Ignorance of pure negation.

An Ignorance of prave disposition.

Ignorant in respect of a privative ab­sence of knowledge.

Ignorant in respect of a positive awknes to knowledge, Such are Ignorant persons with us, they have means to know but they have no minde to know, Iob. 21.14. not only willingly without knowledge, 2 Pet. 3.5. but wilfully they rejec [...] knowledge, Hos. 4.6.Aliud est non scire ali­ud nolle scire. They shut up themseves in ig­norance, and care not to have the key of knowledge put in their doors. Scripture-knowledge they are not only destitute of, but opposite to, and yet think themselves knowing enough: They are ignorant of their ignorance,Gratias ago Deo qu [...]d ig­norantiam in meam non ignora. Ou. they know [...]ot that they do not know, whereas Gods Saints the more they know, the more they complain they know not, 1 Cor. 8.2.

But further to declare what Ignorance it is whereupon we exclude from this Sup­per.

Let us consider what knowledge it is that renders meet for this Supper, A­mong the graces that must concurre to make a meet communicant, [...]nowledge is not the least nor last.

As there be divers graces that must meet to make a spirituall [...]uilding for [Page 77] Christ, so to make a spirituall partaker of Christ, for Christ will not be taken in from this Supper, but where there is a house well built, and ready raised for him, To which end Faith laies the foundation, Hope helps up the walls, knowledge sets open the windows, and love covers the roof, and this makes, a room ready for Christ, Christ will not from his Table be taken into that house, where Ignorance shuts up the windows, that the light of knowledge cannot enter.

There is a twofold knowledge for which we call in this case to make com­municants me [...]t for this Supper.

1. A reflect knowledge which looks inward upon our selves, and

2. A direct knowledge which looks outward upon the Sacrament.

Knowledge of our selves, our spirituall sores, maladies, and miseries through sin, so that we see a need of some healing salves and medicines for our souls.

Knowledge of the sacrament as an ex­cellent salve and medicine for our cure in this case, knowing the authour of it, the ends of it.

The person by whom it was instituted.

The parts of which it is constituted.

Ignorant then are they who have not this twofold knowledge, but hate it ra­ther, Pro. 1.22. They am Ignorant of themselves, their sores, their sins, There are men who know many things,Notus nimis omnibus ig­n [...]tus moritur sibi. yet know nothing of themselves, many are gone upon whose grave-stones it might have been written. They lived too well known to others, and die [...] unknown to themselves, and yet too many such re­main whose own hearts and souls are to themselves, a Terra Incognita, or as the unknown part of the earth.

Ignorant also they are of the Sacrament, they know not whose it is, what it is, why it is, how can it do them any good?

A pill or physicall potion may do a pa­tient good, though he knows not the A­pothecarie that made it, or the ingredients whereof it is compounded, but not so in this case of the Sacrament. Ignorance of it, and no advantage by it. What then when persons are ignorant of main prin­ciples? Heb. 5.12. Blinde sin lets that can no more take hold of the chief pillars of religion: then blinde Sampson of the pil­lars of the House without his lad leads him, Judg. 6.26. and shall these take a Sacrament?

Nay when persons by examining of them, and speaking with them, shall be found thus foolish then.

2. They are to be restrained the Table of the Lord, being through their ignorance so mightily unmeet to meddle in those holy mysteries, as will appear by six de­monstrations following.

1. Those that cannot perceive, ought not to receive, they that have not an eye to discern the Lords body, have sure no hand to take, or mouth to eat the body of the Lord, but do undoubtedly eat on this very ground their own damnation, 1 Cor. 11.29. men it may be wise worldward, Luk. 16.8. but Godward they are very fools, Psa. 14.1 Nahash the Ammonite would covenant with those of Iabesh Gi­lead, so he might thrust out their right eyes, 1 Sam. 11.2. Sin and Satan leaves the left eye in men of humane and world­ly knowledge, open and quick-sighted, but the right eye in men, of spirituall and di­vine knowledge, is put quite out, and so are unmeet to sit at the Table of the Lord, being abominable for their blindenesse sake, Mat. 1.8.

2. Those in whom the Devill dwells are not fit to take in Christ, Satans Syna­gogue, [Page 80] and the Lords Table never well stand together, Satan sometimes trans­formes himself into an Angel of light, but he ever loves to dwell in a [...]ark house, and to lie in the thick mud of ignorance.

There is a word in Greek by the which the Devil is oft called, [...]. that signifies him­self hath much knowledge, but yet he hates and hinders knowledge in men, he knows he hath none more fast then those that lie in the dark dungeon of ignorance, bound in the chains of this darkness, There is not on earth a greater vexation to Satan, then to see men seeking for saving know­ledge, for let this once be, and he knows he shall not have after an hours quiet a­bode,Origen in Numer. Hom. 27. but soon be to seek for his lod­ging.

In the mean while there he couches, and therefore thither Christ will not come.

3. Those whose unders [...]andings are dark, their affections are dead: the Lord Christ they have no love to, nor desire of, &c.

Isa. 52.2. There is no communion for them, but a condemnation to them, be­cause they affect darknesse rather then light, Joh. 3.19. An ignorant man is worse [Page 81] then Nebuchadnezars Image, Dan. 2. for he hath not so much a [...] a head of gold, though he have feet of clay, he hath not the bright gold of Gospel-knowledge, but he hath cold claiey affections,Claritas in intellectu pa­rit ardorem in affectu. neither can he have any true heat in his affections, being without true light in his under­standing, no spirituall heat, no spirituall hunger. It is by the use and force of na­turall heat, that the nutritive faculty of the soul, turns the food that is taken unto the nourishment of the body. Igno­rant persons are not fit to take food at the Table of the Lord, because they have no holy heat, to turn such food to soul-re­freshment.

4. Those whose souls are blinde, them­selves are bad, as the minde is, so is the man. It is the efficacy of divine know­ledge, when it comes into the minde, to make the man good: If the minde be without saving knowledge, the man is without saving goodnesse. Hence Prov. 19.2. The soul that is without knowledge, it is not good. For any to say, though I am ignorant, yet my heart is good; It is as one should say though I am blinde, yet my eies are good: No, heart and all is naught where the minde is ignorant. In [Page 82] the law, when the plague of leprosie was in a mans head, the Priest was to pro­nounce him unclean, and to be turned out of the camp. This is the case of the ignorant man, the leprosie is in his head, the man is unclean, and is not for this so­ciety of Saints. If the head of the fish stinks, the whole body we say is unsavou­ry, it shall never come for a dish to the table. It is onely the soul that is seasoned with knowledge, which the Lord accepts at his Supper.

5. Those who know not, they are not known. I see the Lord as it were standing at his Table,Qui ea qua sunt domini nesciunt a domino ne­sciuntur. Greg. in pa­storoli lib. 1. cap. 1. with his hand stretcht out, and voice lifted up, crying upon the ap­proaches of ignorant persons, Depart from me I know you not: So saith Nabal when David sent for prov [...]sion, 1 Sam. 25.11. Shall I take my bread, my water, and my flesh that I have prepared for my servants, and give them to men whom I know not whence they are? so saith the Lord, Shall I take my bread and my wine, my body, and my bloud, prepared for my Saints, and give them to know not whom?

6. Those that Christ will come against in judgement, are not to come to Christ [Page 83] in this Sacrament. How dare any igno­rant man look that terrible text in the face, 2 Thes. 1.8 The Lord Jesus shall come from heaven in flaming fire to render vengeance against them that know not God, &c. In fire, in flaming fire, by the light of which they shall be forced to see that whereof they ever before were ignorant; and as it declares how, so why, Christ shall come, to render vengeance against men not knowing God.

And can we think those to take vertue from Christ in the day of a Sacrament, on whom Christ will take vengeance in the day of judgement? To conclude, Igno­rant persons, such is the sadnesse of their sinne, that they are more fit to have a sa­crifice offered for them of Saints praiers and tears, then to have a Sacrament of­fered to them of Christs body and bloud.Aqui. 2¹. 2^•. qu. 76. Miserable men, they will know little, that they may sin much. Sure their ignorance may well cause grief and shame to others,Ignorantia pecoris, ignominia pastoris. their parents, their pastors, but much more then so to themselves. Thus much for the first sort, to wit, ignorant persons. To proceed now to the second sort, to wit, scandalous persons, both being to be put by the Table of the Lord. Touching these two things.

• [Page 84]1. How they may here be described.
• 2. Why they must hence be restrained.

For the describing and discovering scandalous persons, I shall declare two things.

• 1. Their property.
• 2. Their diversity.

Scandalum est impedi­mentum in via, ut quis vel collaba­tur, vel ab instituto cursu impedia­tur. [...]. Id quod cogit cadere vel claudicare.The property of scandalous persons is to lay stumbling stones, and blocks in the way to hinder others as they go, to set snares and traps to intangle men, and so to interrupt their course, as the usuall Greek word for scandall imports, Rom. 14.13. Let no man put a stumbling block, or an occasion to fall in his brothers way, that is, let no man scandalize or of­fend his brother: two Greek words the Apostle uses, that signifie offence and scan­dall, they may there serve one to explain another. The offence is a scandall, and the scandall an offence.Inter offendi­culum & scand [...]lum non opus est distinguere quod a qui­busdā factū video sed va­rie & parum solide. Ellius. in Ro. [...] shall here a little more largely inquire what a scandall in Scripture is, that so from the abstract to the concrete, a scandalous person may ly the more clear.

A scandall is an offence given in some evil thing, either said or done, through which another receives some reall wrong.

[Page 85]1. It is an offence given, not taken on­ly, 1 Cor. 13.Scandalum passivum non est sine peccato scan­dalizati, Aq. If any take offence when none is given, it is their sin. The disciples took offence at Christs words, Joh. 6.61. He gave none.

2. The offence must be in some evil thing, [...]ffendiculū est non bonae, sed malae rei exemplum, aedificans ad delictum. Bonae res ne­minem scan­dalizant nisi malam men­tem. Tertul. Scandalum est dictum aut factum minus rectū occasionem praebens rui­na. Aquin. an offence cannot properly be given in a good thing. Men indeed of bad mindes will take offence at good things, as how often were the Pharisees offended at the sayings of Christ, Mat. 15.12. There was no matter for offence.

3. It must be evil in word or deed, for thoughts, they only offend God. Let mens imaginations be never so mischie­vous, yet they are not scandalous till they be in some measure manifest, not mens secret sins, but when evil comes out to the light, and walks abroad bare-faced.

4. There is a reall wrong to some.B [...] peceat qui cor [...]m [...] ­li [...] peccat & quia agit & quia docet. He sins twice that sins before another, for some harm reaches to him that stands by, some offence fastens, when others before whom the evil is, are either infected by it,Peccare non tantum in se perdi [...]ionis habet quan­tum quod re­liqui ad pec­candum in­ducuntur. Chrys. or afflicted for it. When God is disho­noured, his name blasphemed, his Gos­pel blemished, his people troubled, the good hindered, the bad hardened, this is scandall, and they that do so are scanda­lous.

[Page 86] Pracepta du­cunt, exempla trahunt,2. Scandalous persons being divers, are divided into severall sorts.

• 1. Such as are scandalous [...]n doctrine.
• 2. Such as are scandalous [...]n practice.

Errare possū, Hereticus non ero. Aug.1. Such as are scandalous in respect of hereticall opinions, which they broach and teach, 1 Tim. 4.1, 2, 3. 2 Pet. 2.1. when

• Haeresis Grae­cis dicitur ab eligendo,
  1. Their errors are foul.
• 2. Their choice is free.
• 3. Their hold is fast.

Those that embrace, an [...] with perti­nacy maintain their damnable doctrines,Schismaticus disrumpit charitatis vincula, hae­reticus cor­rumpit veri­tatu dog­mata. are scandalous, 2 Tim. 2.17, 18. These be­cause they corrupt the truth of Christ, are not to approach the table of Christ.

2. Such as are scandalous persons in respect of practice, and these are of two sorts.

1. Those that are scandalous in respect of some more particular case or fact.

2. Those that are scandalous in respect of a more generall course or state.

Of the first sort, suppose some forward in paths of piety, yet relapsing and fal­ling into some heinous sinne, whereby they give great, and sad offence, and wherein also perhaps for a while they lye without giving any visible testimony of [Page 87] true repentance, as David.

Of the second sort, where indeed the denomination of scandalous, falls most fitly, and fully, it being not from some particular ill action, but from a sinfull con­versation, they are so called, and of these there are two sorts.

1. Such as pretend to Religion,Novi mul­tos professo­re: nominis Christiani noc professionis suae vim aut scientes aut exhibentes vos tamen admoneo ut Ecclesiae ma­ledicere desi­natis vitupe­rando mores hominū quos & ipsa con­demnat, & quos quoti­diè ut malos filios corrige­re studet. Aug. de mo­ribus Eccles. cap. 34. yet give great and just offence in their lives by their lame and loose, their uneven and unanswerable walking. Augustine con­fesses many such in his time, who profes­sing Christian Religion, yet by their licen­tious and luxurious lives, gave great scan­dall, and with them the Manichees were wont to reproach the whole Church of Christ, though the Church her self (as he saith) did condemn such, and those that were not reclaimed, were disclaimed: Such sure in that they disgrace the people of God, and blemish the Gospel of Christ, they ought to be debarred the Table of Christ.

2. Such as professe nothing so much as prophanensse, their whole course is a con­tinued race of wretched and riotous li­ving, and now against such scandalous ones I chiefly engage.

1. Because they are the worser sort.

[Page 88]2. Because they are the greater part.

These are to be kept off from the Sup­per of the Lord, and that upon a two fold cause.

• 1. Because of what they already be.
• 2. Because of what they will otherwise doe.

Let us consider what in Scripture such are reputed to be. Ungodly men they be as chaffe which the fanne flings out of the floor, Matth. 3.12. They be as dirt and dust, which the besom sweeps out of the house, Luk. 15.8. They be as leaven, which if let alone sowrs the whole lump, and therefore must be purged out, 1 Cor. 5.6, 7. They be as thorns and b [...]iers, which though a man suffer to be about his field, yet not to stand in the midst of his corn, but stubs them, and burns them up, Heb. 6.8. They be as heathens and publicans, Matth. 18.17. they will not hear such as admonish them, yea Ahab-like they commonly hate such Mica [...]ahs as tell them the truth. They be as open sepul­chres, Rom. 3.13. out of which proceeds nothing but noisome savours. They be as venemous vipers, Matth. 3.7. ready to ruine those that bear them. They be as ravenous wolves which every carefull [Page 89] shepherd keeps out of his fold, Joh. 10.12. They be as doggs and swine, Matth. 7.6. not only legall curses and corasives, but Evangelicall cordialls and counsells they tread under feet,Amara est veritas & quisquis cam praedicat a­maritudine satiabitur. Hier. and tear those that teach them. They shoot out their arrows even bitter words, Psal. 64.3. against those that apply Gods Word for their profit.

What is it to preach, saith Luther, but for a faithfull Minister to draw the fury of such people upon himself?Quid est praedicare nisi furorem po­puli in se de­rivare? See an instance in Steven, Act. 7.54. Another in Paul, Act. 21.30. Severall such yet remain, who hate those who carry the tidings of Christ, and shall they come to the Table of Christ? shall such take in their hands the holy signes of Christ,Quid demen­tius est Sa­cramentis Domini com­munica [...]e & Domini ver­ba concul­care? Aug. who tread under their feet the holy sayings of Christ? nay, not only the Ministers of Christ, but the members of Christ, they are apt to oppose; they be worse then the dogs of Egypt, who when the Isra­elites went in great multitudes by night along the countrey towards Canaan, not one of them stirred his tongue, Exod. 11.7. whereas these, they both bark and bite at such as hasten in heavens way: And shall they appear at this service of Christ, who so abhorre the servants of Christ? 2 Pet. [Page 90] 2.20, 21, 22. They are as swine, that love to tumble in the mire, yea which is worse, as dogs that love to lick up their vomit. That very vomit which they were sick and pained with, and was their ease to be deli­vered of, yet they return [...]o: such who sometimes have been conscience-sick, with some horrid sin, have received some ease by confession of it, yet fall afresh to it, sure the rails of good discipline are meet to keep off all such Scripture-dogs from the Table of the Lord. It is not fit to take the childrens bread, and cast it to dogs, Mat. 15.26. They may have of common bread, but not of childrens bread, God may give them many crums of the bread of the earth,Totum Turci­cum imperiū quantum est mica est quā pater-fami­lias canibus proijcit. while yet he will not give them one crum of this bread of Heaven.

The whole Turkish empire, saith Luther is but an earthly crum which God the master of the house casts to dogs.

Wicked men, let them possesse their own treasures and freely feast at their own Ta­bles, yet they must be forbidden the Ta­ble of the Lord.

But why is it yet further that such must not partake at the Lo [...]ds Table? Because if they should, these 5. things they would do.

• 1. They would provoke God.
• [Page 91]2. They would crucifie Christ.
• 3. They would grieve the Saints.
• 4. They would divide the Sacrament.
• 5. They would destroy themselves.

If men shall with their sins as with so many plague-sores running upon them be allowed the Table of the Lord, then,

1. They will certainly provoke God to wrath, this the Apostle Paul plainly proves and presses, 1 Cor. 10.21, 22. There being some who being not broken off from their idolatrous doings, kept to their old idol feasts, yet would also come to the Lords Table, O saies he, Do you provoke the Lord to wrath? are you stron­ger then he?Zanchius Ep. lib. 1. ad pr. Fre. de Exco. from whence Zanchy upon the very businesse in hand, urgeth an ar­gument home, and observes these two things in that text.

1. That it is ill provoking God to wrath because he is stronger then we.

2, That though God be stronger then we, yet there are those who provoke him to wrath by pressing to his Table while yet they impenitently persist in the open practice of sin, 1 Cor. 10.3, 4, 5. we read of the ancient Jews w [...]o at [...] of the manna from Heaven, and drunk of water from the rock, both representing Christ. But [Page 92] with many of them God was not well-pleased, That is God was dreadfully dis­pleased, who were they? They were Ido­laters, fornicatours, murmurers against God, tempters of Christ, ver. 7, 8 9, 10. and how did Gods displeasure appear? they were destroied of serpents, over­thrown in the wildernesse, in one day there fell of them three and twenty thou­sand.

And what is that to us? these things were our examples, ver. 6. we should a­void such God-displeasing-sins, not come to eat and drink at his Table, continuing such offenders, least the Lord in wrath consume us. Neh, 13.18, 19. He forbad the buyers and sellers en [...]ring into the City upon the Sabbath day, because by so prophaning the Sabbath, Gods wrath was brought in upon them, so should pro­phane persons be restrained from the Sa­crament, because by polluting the same, Gods wrath is kindled against them.

2. They will crucifie Christ, and be­come guilty of his body and bloud, 1 Cor. 11.27. The Apostle, Heb, 6, 6. speaks of some that crucifie to themselves the son of God afresh, and put him to an open shame. So do scandalous livers when [Page 93] they approach his Table.

The Devill hereby gets more full pos­session of them, and so turns more deri­sion upon Christ, Satan casts scorn upon Christs death, when the memoriall of it is made as but a mockery by them. Christ was crucified that sin might be crucified with him, Rom. 6, 6. They let their sins live to crucifie Christ again,Philip. Me­lanct. in col­lectane is Manli [...]. as if all that past, were but a sport. In a certain place there was acted a Tragedy of the death and passion of Christ, in shew, but indeed of themselves: for he that plaied Christs part, hanging upon the crosse, was woun­ded to death by him, that should have thrust his sword into a bladder of bloud, tied at his side, who with his fall slew another, that played one of the womens part that lamented under the crosse, his brother that was first slain, seeing this, slew the murtherer, and was himself by order of justice therefore hanged: here were four reall deaths to them that made a play of the death of Christ.

Wicked men when they come to this representation of Christs death, they do but dally with the death of Christ, despise it, disgrace it, and as much as in them lie put Christ to death again, sure such must be hindered.

[Page 94]3. If not, they will grieve the souls of Gods Saints in this service, wherein God would have them rejoice. David when his men went forth to battel, 2 Sam, 18. charged all the officers in the Army, con­cerning his son Absalom, that he might take no harm, yet when Joab saw him hanging in an Oak, he struck him through with three darts that he died.

When there is going forth to the Sacra­ment, God chargeth the Church-Officers to see his sons be not sadded, yet when they admit known wicked men among them, their very presence is apt to pierce thorow Gods children as with darts of grief, so that their hearts are ready to die in the duty.

How ill was it in them who when Christ was dying upon the crosse, and drinking his fathers cup, they to encrease his sorrow gave him gall and vineger to take, Mat. 27.34.

So also ill is it in such who when Gods servants are drinking this cup, and taking Christ as crucified upon the crosse, wicked men being mingled amongst them, marre much of their joy, and give them as it were gall and vinegar to drink.

4. If they come they will divide the [Page 95] Sacrament, and sever what God hath joi­ned together. An excellent union there is betwixt the signs and things signified, In the Sacrament scandalous men will we may be sure sunder those which God would have go together: As Potiphars wife, she gets hold of Josephs garment, and keeps that, but Joseph himself escapes from her, so such men at this Table they get the outward signs which are as the garments wherein Christ is wrapped and represented,Miserabilis est animae servitus signa pro rebus ac­cipere, &c. Aug. de doct. Chr, lib. 3. c. 5 but Christ himself goes away having no hold of him. When Samuel turned to be gone, Saul gat hold of the skirt of his mantle, but it rent. Saul had Samuels mantle-skirt, yet the body of Sa­muel went from him, so those men catch at the elements of Christ, but Christ him­self rends away.

They take bread and wine, but Christs body and bloud they get none of, So to them it is but a piece of a Sacrament, a lap as it were rent off from the main sub­stance. And thus to divide is to deface, yea destroy the Sacrament, as mans body and soul once severed, he ceaseth to be a man, it is indeed no Sacrament if Christ the soul be separate, There is only a dead carcasse.

It is not the Lords Supper, such eat only bread and wine. 1 Cor. 11.20. They must be kept out.

5. If they come in, they will destroy themselves, damn themselves at the Sa­crament, 1 Cor. 11.29. O miserable, for a man to murder himself, let us consider these things following.

1. Of all sins what worse then murder?

The Manichees though: that to cut down a tree that life was in, to be a sin, much more to kill a beast, because the life was better, this was fond: O but to slay a man where the life is best, is sure a cur­sed and a crying sin, Gen. 40.10, 11. The very boiling of the bloud in anger is a sin, what then this?

2. Of all murders what worse then self-murder?

A mans love to himself is to be the rule of his love to his neighbour,Regula est prior regula­to. therefore if it be bad for a man to murder his neighbour, because he is to love him, then it is worse for a man to murder himself, because he is to love him­self better.

Inter p [...]utem & fontem misericordia Domini.3. Of all self-murders what worse then soul-murder? some have thought that its possible a man murdering his own body [Page 97] may finde mercy, but let a man murder his own soul, and he certainly sinks him­self, so dying, for ever. The soul being the most precious piece, the murdering of that is sure the most notorious sin.

4. Of all soul-murders what worse then for a man to murder his soul in a Sa­crament? that a man should turn that to the destruction of his soul, which tends to the salvation of souls: As the Egypti­ans who made the red sea their sepulchre, when Israelites went thorow it to Cana­an. For a man to murder himself with that knife wherewith he might cut bread and live, O stop such stabs, let not men poison themselves in physick. To con­clude, all these sorts once out from the Sacrament, few will be found fit to re­ceive.

Secondly, Ʋse. We may from all this clear­ly see how wide is the mistake of them, who plead for a promiscuous approach of all persons to the Table of the Lord: as if Christ had set up this ordinance in his Church, to be as an Ordinary, or com­mon Inne in a Town, for all that will come thereunto, and much paper is blot­ted to this purpose. But against all par­taking at this Table, we conclude posi­tively,

[Page 98]1. From the plain precept of the holy Apostle, 1 Cor. 11.28. Let a man examine himself, and so let him eat: not eat, but first he must examine himself, wh ch may con­tain two things.

1. He must difference himself from himself, in respect of his former con­dition.

2. He must difference himself from ma­ny other men, in respect of their present condition.

Now what need this, if all without difference are to partake in this ordi­nance?

Is not this duty needlesse if that liberty be generall? let a man examine himself if he finde sins weakning, and graces work­ing, sure then he may eat: Why if he findes sins many, and graces none, by that rule yet he may eat. Why, then examine himself? Let a man examine himself and so let him eat: Hence it may be inferred; as that if one knows he hath not exami­ned himself, he ought not to eat, though others should let him: so if it be well known, such a one hath not examined himself,Zanch. Epist. li 1. ad princ. Freder. 3. de Excem. though he would eat, yet others ought not to let him. Thus [...]anchy argues on this.

[Page 99]2. From the ill effects upon many peo­ple, whom the Lord punishes for their approach to his Table, it may appear all are not to come, 1 Cor. 11.30. The pu­nishment here lies in three degrees. 1. Weaknesse, viz. the first languishing of the body, and inclination to diseases. 2. Sicknesses, which is the more full seaz­ing of diseases upon the outward man. 3. Death the complement of both the former. Now of the two first degrees being the lesser evils, the Apostle saith, many were weak and sick: of the third, being the greater evil, to wit death, he alters the word in the Greek, and saith, not a few were dead, though not so many as were weak and sick: it is likely all were not equall in this sin, so not all equall in the punishment, though for that very sin all in some degree punished. For this cause many are weak and sick among you, and not a few are asleep. They some sinned in coming unprepared, and others in that they allowed some that they knew were unprepared, to come to the Table of the Lord.

3. From the nature and matter of the Sacrament, it may appear it ought not to be common to all, consider it in respect of both parts.

[Page 100]1. For the visible part, bread and wine, these are administred not as common bread and wine, but as bread and wine blessed, sanctified, and set apart for that holy use, and are they all in common that these are to be administred unto? or not rather such as are sanctified and set apart for such holy services? may we not take bread and wine as they lye in common without consecration? and may we take in all commonly without any conside­ration?

2. Christ who is here the invisible and spirituall part, he is set apart of God, ho­ly, undefiled, separate from s [...]nners, Heb. 7.26. Him hath God the father sealed, Joh. 6.27. And surely such as receive in this Sup­per ought to be sanctified and sealed ones, 2 Cor. 1.22. There ought to be a similitude between Sacrament and communicant.

4. From the peculiar interest of Be­leevers. If all men may come and eat at this Table, what propriety then or pri­viledge hath the Beleever more then the unbeleever? unbelieving and ungodly men what right have they, either to the out­ward or inward part of this ordinance?

1. For the outward, to wit bread and wine, as in this Supper, no right in the [Page 101] Court of God. Common bread and wine, by a common providence, grant they have some divine right to, but Sacra­mentall bread and wine, which is more speciall in respect of this holy use, and comes by a more peculiar way of promise, is proper onely to pious and godly men, 1 Tim. 4.8. A Church-right, or a right before men, some of them may have, their knowledge being competent, and their outward practice consonant. Secret things we leave to God, in whose sight no un­holy man hath right to these holy things: and such men the ignorance of whose lips, and wickednesse of whose lives, testifie to us they have no right, there we may safely suspend the act.

2. For the part inward, to wit Christ, such have no right, Heb. 13.10. We have an Altar, that is Christ crucified upon the Altar of the crosse, they that serve at the Tabernacle, that is, which will continue the old Tabernacle ceremonies, have no right to eat, sure then such as hold fast their old abominable sinnes, have no right to Christ crucified, a [...] eaten at his Table; yea divers ancient writers have by the Altar in that place of the Hebrews un­derstood the Lords Table,Estius in loc. whereat only [Page 102] the faithfull have right to eat, not all to be admitted. But I will not here further speak to this, because I hasten to examine what others speak, who presse for a gene­rall admittance of all that w [...]ll, to the Ta­ble of the Lord. The seeming grounds that are alleadged to make this out, are raised partly from Scripture, and partly from other reasons.

Scrip.The Scriptures from which some so conclude, are, first, Exod. 1 [...]. All the as­sembly of Israel were to eat the paschall Lamb, vers. 3. All the congregation of Israel were appointed to keep the feast of the Passeover, vers. 47. So to remain an ordinance for ever in their generati­ons, vers. 14. Therefore seeing the Lords Supper comes in the room of that Passe­over, all thereunto are to have the like liberty.

Answ. 1. The Passeover appointed to the Jews was to be partly figurative, and partly memorative. It was to figure out unto them something more remote, and something more immediate, remote, to wit, Christ that Immaculate Lamb to be slain in the end of the world, the sprink­ling of whose bloud upon the hearts of Beleevers, should save them from eter­nall [Page 103] death. Immediate, to wit, the pre­sent preserving of them and their houses from that dreadfull destruction in Egypt, their door posts being sprinkled with the bloud of the paschall Lamb, the destroy­ing Angel passed over. And that this mercy might not be forgotten, this ordi­nance was to remain as a memoriall there­of for ever, Exod. 12.24, 25, 26, 27. won­derfully did God work for all Israel, both by saving all their first-born in Egypt, and bringing them all safe out of Egypt; and they all partaking of that externall deli­verance were therefore all to partake of that externall ordinance.

2. The Sacraments to Christians under the Gospel as they succeed, so they ex­ceed the Sacraments of the Jews under the law, so is all our care in the course and carriage to accord. [...]. The Pharisees were the most exquisite sect of the Jews, Act. 26.5. yet our righteousnesse ought to exceed theirs, Matth. 5.20.

Take the whole people of the Jews, our plenitude of advantages exceed theirs, our liberty in priviledges transcend theirs, and therefore our purity in ordinances ought to surpasse theirs. We have great­er clearnesse in knowledge, and there­fore [Page 104] should have greater purenesse in practice. The new covenant made with Christians by Christ, goes beyond the old covenant given by Moses to the Jews, 1. In quality. 2. In quantity: For quali­ty far more excellent. 1. In respect of per­spicuity, 1 Cor. 3.18. 2. In respect of li­berty, 1 Cor. 3.17. For quantity, Exten­sively, reaching out to all nations that be­leeve in Christ, Act. 10.35. Intensively, grace now not dropt out, but poured out by flouds, Act. 2.17. Its meet we be more exact in the seals of the covenant. Grant some particular persons of old in grace beyond many of us. Yet sure greater plenty of grace is bestowed upon the Church in the time of the Gospel, if we respect the body of the Church and faith­full in generall. God would not give out and lay forth the riches of his grace all at once, but by degrees for the greater glory of his name, and good of his people. Christians must exceed Jews; as the Gos­pel exceeds the law;Qui scit in­ter legem & Evangelium distinguere, gratias agat Deo & sciat se esse Theo­logum. I would be loath to diminish the due honour of either. He is a good Divine saith Luther, who hath learned of God how to difference law and Gospel aright: They are both excel­lent, but the Gospel surpasses in spiritu­ality [Page 105] and perspicuity. That difference which Zeno put between logick and rhe­torick, is ordinarily put between law and Gospel: The law is as the hand shut, the Gospel as the hand open. The law is the Gospel vailed, the Gospel is the law re­vealed; the ministration of the law carries death and darknesse, but the ministry of the Gospel, life and lustre, 2 Cor. 3.9. See there how it exceeds in glory, and there­fore all Gospel Ordinances are to exceed legall administrations. The penalties God inflicts upon Gospel-abusers, are far sorer then those formerly inflicted upon violators of his law, Heb. 10.29. There­fore the more care becomes Christians, and the more exact they ought to be in the discharge of all duties under, and towards the Gospel, then those who wor­shipt God under the law. Further the Gospel gives more strength to duty, and therefore we ought to be more strict in duty.Moses impe­ra [...], Christus impetrat, lex jubet & E­vangelium juvat. The law like those Egyptian task­masters, requires a full tale of brick, but denies straw. The Gospel guides to Christ for all abilities, Phil. 4.13. The Jews were as servants under bondage and bur­dens, Gal. 4.1, 2. Christians are the Lords free-men, and have many advantages for [Page 106] more exquisite services: therefore as in o­ther things so in this of the Sacrament, our transactions are to be more accurate, pure and perfect, and to go beyond any passeover, pattern, and we ought in this, and in all our worshippings of God,Hag. 2, 9. to outgo those who lived in the time of the law. Compare the ancient passeover, and the Lords Supper together, and this latter is a transcending Ordinance: that set up more in the beginning of the world, this brought out more in the latter end of the world, and are not the Lords last works most excellent? We read Job. 2.10 what the Governour of the marriage feast said to the Bridegroom,In illi [...] sacrificijs figurate significabatur quod nob [...]s donandum, in hoc sacr. quod nobis jam sit datū evidenter ostenditur. In illis prae­nu [...]tiabatur filius Dei pro nobis occid [...]n­dus, in hoc autem pro nob [...] annunti­atur occisus. Aug. ad Pet. diaconum. cap. [...]9. when he tasted the wine made of water, and [...]ot knowing whence it was. Every man at first sets forth good wine, and after that which is worse, but thou hast kept the good wine untill now: so may a believer say to Jesus Christ, O Lord thou hast set me at thy Table, and I have eat and drunk, and blessed be thy name, my heart is warmed, my sin is wounded, my corruptions weak­ned, my affections quickned, thou hast surely kept the best wine till now, the sweetest Ordinance for last, come to par­ticulars and you shall finde this Sacrament [Page 107] of the Supper surpassing the Jews Passe­over.

1. In the figurative part that shadowed out Christ to be crucified, and hereafter to die, whereas this is to represent Christ that is crucified, who hath already suffered the death of the crosse, and is now advan­ced to the crown.

2. In the memorative part, that was to remember them of a temporall desive­rance from bodily death, and the like: this is to put us in minde of our eternall salvation, and everlasting deliverance from the death both of body and soul in hell, by the redeeming death of Christ once on earth.

3. In the materiall part, At the passe­over, we read of bread eaten, but not of any wine drank. In that, the Jews they eat flesh, but there was no bloud drunk, though bloud-shed,Lex esum sanguinis prohibet E­vangelium praecipit ut bibatur. Cyp, de caena Do­mini. but in the Lords Sup­per is two helps meet, both bread and wine, and here is not only the body of Christ to be eaten, but his bloud also to be drunk by a lively faith, In a word, every time a passeover was celebrated, there must bn a lamb slain by their hands, here is a lamb slain to our hands. Well this being more excellent, let us be the [Page 108] more diligent to preserve this in its pra­ctice purely.

Thirdly, Yet from that Passeover there were some forbidden, sure for ceremoniall uncleannesse some were kept back, Num. 9.7. and a rule was made in such cases for the time to come; that those so unclean should be kept back until the next month­ly passeover, ver. 10, 11. that they might have time to cleanse themselves.

Now as ceremoniall uncleannesse on the body, did figure out spirituall filthi­nesse in the soul, by thought, word and deed;

So that legall prohibition of persons ceremonially unclean, from the Passeover, did represent that such ought rather to be debarred who were known to be polluted with morall uncleannesse, and sure left for our instruction upon record, to signifie such filthy offenders ought to be suspen­ded from the Lords Supper, wherein we are not to fall short, but rise higher then they in that old Passeover.

Script.The second Scripture is 1 Cor. 10.354. It is said there of the Jews, They did all eat the same spiritual meat, & did all drink the same spirituall drink. That Manna from Heaven, and water from the rock, did re­semble [Page 109] our bread and wine in the Sacra­ment, all representing Christ, and there­fore as all the Jews did take of them in the wildernesse: So all with us may take of these at the Table of the Lord.

Answ. Answ. 1. By way of concession. Grant that this Manna and water was as a Sa­crament to the Jews, and grant that our Sacrament of the Supper holds a resem­blance with the same. Hence (saies Chry­sostome) as thou eatest the bread of the Lord, so did they Manna, and as thou drinkest the cup of the Lord, so did they water, to them God gave Manna and water, to thee he gives bread and wine, yea his body and bloud, &c.

2. By way of resolution. So First, we say that Sacrament was temporary, and their participating extraordinary. It was temporary, not as the Passeover perma­nent, and to abide, but meerly transient at that season, and so cease: Now from a passing, flitting Sacrament, we cannot well take a standing, binding Argument: And their partaking was extraordinary, occa­sioned by their present extremity, by rea­son of bodily necessity, being in the de­sart, where they were in miserable hunger and thirst, and so were allowed to eat [Page 110] the Manna, and drink the water to pre­serve their naturall life, having nothing else whereof at that time to eat or drink.

This is a wrong key then and will ne­ver open the door to let in all to eat and drink at the Table of the Lord, But,

2. Mark what immediatly follows, 1 Cor. 10.5. They did all eat and drink, But with many of them God was not well pleased, for their carkases fell in the wildernesse: God was much displeased with them, not only in their persons, but in that very action, they being sinfull and carnall did only eat and drink in a natu­rall way, and to a sensuall end to feed their bodies,Qui in man na Christum intellexerunt spiritualem cibum man­ducarunt. Aug. de utili­ta panit. [...] though the Manna and the water had a spirituall signification, yet they all did not so eat and drink them, and therefore God was d [...]spleased, and they destroied.

3. The Apostle instantly adds, v. 6. now these things were our examples, so ver. 11. The Greek word for example, signifies an impression or stamp, such as is made upon coin, where print answers to print, intimating what deep dints those things that fell upon them ought to make upon us, that we deal not in a carnall manner, [Page 111] about things that have a spirituall mea­ning, least with us also God be displeased, and we destroied.

People that persist in their sins, and yet shall sit at the Table of the Lord, they may possibly please themselves,Sordes in conspectu iudicis quod fulget in con­spectu ope­rantu. but the thing will certainly displease God, and though it doth not procure their present destru­ction, it will prepare them for eternall damnation.

The third Scripture is, Mat. 26.20, 21.Script. Jesus sate down with the twelve, &c. and then did he institute his last Supper, whereat Judas was one then present, wherefore should any now be excluded? Is any worse then Judas?

Answ. Answ. That Judas was with Jesus at his first setting down, and eating the Passe­over, I think none deny. But whether he staied to partake in the last Supper, hath been and is a very great question, I will not undertake to determine it, but lay down what may be probably said on both sides, That Judas was present at the Supper it may be supposed on these grounds.

1. The Passeover and the Lords Supper being one and the same in spirituall sub­stance, why should it be yeelded he was [Page 112] at the one and yet not at the other?

2. The Passeover and the Supper were then so coetemporary in their administra­tion so instantly one upon another.

For as they were eating, Jesus took bread, Mat. 26.26. it may seem unlikely that Judas should go forth in the very exercise of things, though quickly af­ter.

Aqui [...]as 3 [...]. Quest. 81. Art. 2.3. Iudas being a close sinner, and no­thing appearing against him, for Christ yet to refuse him, might thereby give an ill president for future, to eject upon Jealousies, where there is nothing de­tected.

4. For Christ to forbid or forbear Iu­das in this when no charge lay against him, would have been but the way to exasperate him, and thereupon to take the motion to betray Christ: whereas Christ from first to last, having been friendly to him, it aggravated his sin a­gainst Christ.

4. Luke the Evangelist chap. 22.21. saith after mention of the Supper, our Sa­viour points out Judas, with a Behold, the hand of him that be [...]rayer [...] me, is with me on the Table.

But on the other side li [...] these grounds, [Page 113] that our Saviour would not allow Judas the liberty of this Supper.

1. Because he knew him to be an hypo­crite, a reprobate, a devil, as himself cals him, Ioh. 6.70.71. were hypocrites and reprobates known to us, we ought to shun them at this Ordinance, as other sinners: But,

First Hypocrisie is a fine threed not easily discerned: till discovered by Apo­stacy it passeth unknown. An hypocrite is an Apostate vailed, and an Apostate is an hypocrite revealed, then we see him as out of his cloaths, but before we say of an hypocrite in compare of other sinners, as its said of the Serpent, Gen. 3.1. It was more subtill then any of the beasts of the field.

2. Reprobation is a secret counsell lockt up, close in that cabinet whereof God alone hath the key, we may tremb­lingly think on it, not presumptuously pry into it.

Therefore for us at the Lords Table we must admit, where there is no known cause to exclude.

But seeing Christ well knew the inter­nall and eternall estate of Iudas, Joh. 17.12. it may cast a scruple whether [Page 114] Christ did accept him to this Supper with the other Disciples.Zanch. l. 1. de culi, Dei ex­terno & pag. 447.

2. Those Disciples Chr [...]st gave the bread to, he said, this is my body broken for you, and when he gave them the cup, he said, This is my bloud shed for you, now sure Christs body was not given, nor his bloud shed for Iudas, as Christ well knew, and therefore doubtfull whether Christ would accept Iudas to the outward signes, when he knew the things signified, were none of his, and declare h [...]s body and bloud to be for him, when he knew it was nothing so.

3. Iudas was not a subject capable of any of those ends and uses of this Sacra­ment for which Christ himself appointed it, as nourishing of his soul, pardoning of his sin, &c. no promise to apply, no faith to confirm, &c. A man will forbear his work,Finis est quod maxime vo­lumus. suspend his act, where he sees his end will fail, in this we may conceive the same of Christ.

4. Those that Christ gave those pre­cepts to, for the bread, Take and eat, for the wine, Drink ye all of it, to them he made this promise, that hereafter he would drink wine new with them in his Fathers Kingdome, Mat. 26.29. which expositors [Page 115] interpret two waies, both make against Iudas, that to him this promise could not appertain, and therefore not those pre­cepts.

1. Chrysostome and some others by the Kingdome of the Father, understand Christs resurrection, and by the new wine which Christ therein would drink with his Disciples, understand that corporall eating and drinking of Christ with his A­postles after his resurrection, Luk. 24.43. Act. 10.40, 41. Iudas was now dead and gone to his own place, Mat. 27.5. He lived not to see Christs death, much lesse his resurrection.

2. More ordinary and likely, by the Kingdome of his Father, is meant that Kingdome of glory after this life, and by the wine he would drink with them, that celestiall liquor of sweet joy, and eternall comfort which the Saints partake therein with Christ, Christ could easily tell that this Iudas should never attain to, himself having declared that Iudas was The son of PERDITION.

5. Christ having given Iudas the sop, he said, what thou dost, do quickly, and Iudas went out immediatly, Ioh. 13.30. That this sop was no part of the Sacra­mentall [Page 116] Supper, we may safely say, as soon as Iudas had received this,Hilar. de Trin. lib. 8. Durand. ra­tio lib. 4 ca. 4. away he packs: upon this very ground there are both Fa­thers and Schoolmen, who affirm that Iu­das was absent from this Supper, Satan en­tring with the sop did not suffer him to sit still, Ioh. 13.27. The Devil no doubt, saies Augustine, was in him before, but upon the eating of the sop, Satan entred more forceably that made him more hasten a­bout his horrid sin,August. ad Frat. in Er­em. as when the Devil was entred into the swine, they ran straitway headlong into the Sea, Mat. 8.32.

The principall thing that seems to prove Iudasses presence with the rest of the Disciples at this Supper, is that of Saint Luk. 22.21.De cultu Dei exter. Zanch. lib. 1. Pa. 447. [...] mention being made of Iudas at the Table after speech of the Supper, which yet Zanchy and others answer to make nothing for that purpose. It being in that method according to a figure well known to Rhetoricians, That Evangelist going on with narration of the Passeover and the Lords Supper together, adds, that ver. 21. Behold his hand that betraies me is with me on the Table, which is by way of recapitulation or rehearsall, and then returns to the words, which the other [Page 117] Evangelists, Calvin, Chemnitius, and o­thers, can easily make a sweet harmony, let us make no discord in this. It was in the eating of the Passeover Iudas dipt his hand with Christ in the dish, and in eating of the Passeover did Christ give him the sop, which as Deodat upon the 13. chap. of Ioh. ver. 2. saies, was a bit of unleavened bread dipped in a sauce made of bittter herbs,Vid. Diodat. Ioh. 13.30. which according to the custome of the Passeover, the Father of the Family used to distribute to each therein.Illa nocte cana. 2. ex vulgaris pas­chalu Eucha­ristica. Iudas having received this sop, goes instantly out. The Sacrament of the Lords Supper being administred afterward, he is thought thereupon, not to partake therein, as the other eleven did. But

2. Grant that Iudas did remain, and receive this Supper with the rest, yet then do but imagine how this must needs soon after occasion both a torment to him, and triumph to Satan, Mat. 27.3. He no sooner saw Christ condemned, but he was amazed with the guilt of innocent blood, and well he might, for were he at the Sa­crament he was guilty of the bloud of Christ two waies.

1. By abusing that Ordinance of Christ.

[Page 118]2. By betraying the person of Christ.

Non est tum Iesu sed meus est, quae mea sum cogitat, quam ea sunt in pecto­re volutat: tecum epula­tur, & mecū pascitur, a te panem a m [...] pecuniam accepit, tecum bibis & mihi sanguinem t [...]um vendit,Satan hereupon insults, Ambrose brings in the devil boasting against Christ, and chalenging Iudas as his own. He is not thine, Lord Jesus, he is mine, his his thoughts beat for me, he eats with thee, but is fed by me, he takes bread from thee, but money from me, he drinks with thee, and sels thy bloud to me, O dreadfull! was Iudas at the Sacrament? the worse was his woe.

Truly men had better be shut out from this Ordinance, then to think to get in at this door by making Iudas the por­ter.

3. Suppose Iudas was also received to this Sacrament, yet many may well be kept off.

1. Because in respect of good they fall short of Iudas, and

2. Because in respect of evill they go beyond Iudas. For good Iudas served Christ, and suffered for Christ, Iudas pro­fessed Christ, preached Christ. When Christ was in his low condition, Iudas forsook others to follow him, Mat. 10.27 For evill Iudas his life towards men un­blameable, no drunkard, scoffer, swearer, or open offender, were he with Christ [Page 119] and his other Disciples at this Table, yet then we may say.

1. He had not shewed any ill affection to Christ.

2. He had not given any offence to them that were Christs: no open disaffe­ction had he particularly discovered a­gainst Christ.

The grudging at the ointment Mary poured upon Christ.

1. This seemed to be the fault of all the Disciples, Mat. 26.8.

2. If Iudas first and chief in this, [...]. yet it was not from a minde malitious, but covetous: suppose the other Disciples to­wards the poor had indeed charitable thoughts, Iudas made the poor but a pre­tence, he aimed at the benefit of his own bag, Ioh. 12.5, 6. when he saw the oint­ment poured upon Christs head, he grum­bled, not because he was a cruell wretch, and hated his Master: but because he was a covetous wretch, and loved mo­ney.

No scandall or offence had Iudas gi­ven to his fellow-Disciples, but had car­ried all so fairly, that for any wrong done by him, they have no charge against him.

If any object, ô but Judas betraied Christ.

Answer. 1. Did he communicate with Christ in the Sacrament, then he had not actually betraied Christ.

2. There are with us that have be­traied Christ in waies worse then Judas.

1. Judas betraied Christ for thirty peeces of silver, many sell their souls, and their Saviour for nought, Isa. 50.1.

2. Iudas betraied Christ so but once, many betray Christ oft, so many trans­gressions,Illi enim persecutisum carnem am­bulantis in terra, vos E­vangelium sedentis in calo, Aug. cont. lit. pet. lib. 2. cap. 87. so many treasons against our soveraign Lord the King.

3. Iudas betraied Christ corporall in his low estate, wicked ones now be­tray Christ spirituall, though above in glory. Augustine saies to the Dona­tists, how their sin against Christ was worse then the Jews.

They persecuted the flesh of Christ walking on earth: you persecute the Gospel and spirit of Christ sitting in Heaven. So mens sins are worse treasons against Christ then that of Iudas was.

4. Iudas its a question whether he in­tended to betray Christ to death, or only thought to get the Priests money, know­ing Christ at a pinch could easily escape from them.

[Page 121]1. Because when Iudas salutes Christ he seems to will him to shift for himself, saying, master save thy self, or Hail Master.

2. Because as soon as Iudas saw Christ condemned, he was struck with horrour, as if that were beyond what he meant: Worse are they who sin out of malicious wickednesse.

5. Iudas betraied Christ and repented, Mat. 27.3. confessed his sin, restored the money, justified Christs innocency to the face of Christs enemies, men betray Christ his cause, truth, Church, and are hardened, persist, and yet presume.

From this instance of Iudas is no proof we see for all to come to the Table of the Lord.

Fourth Scripture is, Act. 2, 41, 42.Scrip. 4. where we read that three thousand were added to the Church, and unto them all instantly the Apostles broke bread. There­fore in great Congregations where are thousands all may come to the Supper of the Lord.

In this are two parts, Answ. to both we will speak.

1. To the Scripture it self here pre­mised.

[Page 122]2. To the conclusion from it infer­red.

For the Scripture, Grant there were thousands whom the Apostles did there admit to this bread-breaking Ordinance, but then we finde who they were, and how they were qualified.

[...], pun­gendo pene­tr [...], punctim caedo. Sca.1. They were a people prickt to the heart, pierced through as with the stab of a dagger, so the Greek word imports, in the sence of a particular sin, which the A­postle Peter had reproved in his preaching Act. 2.36.37.

2. They were a people craving good counsell, willing the holy Apostles, should put them upon any pious course, O what shall we do?

3. They gladly received such counsell as the Apostles gave them, though part of it was yet more to repent, though for sin heart-prickt already. ver. 38.41.

4. They kept close to the Apostles com­pany and counsell, continued stedfast in their doctrine, fellowship, and praiers, v. 42. O were people thus prepared and disposed what ever their numbers were, none need fear to admit them, but blesse God for them.

2. For the inference, Then thousands [Page 123] may, yes? if they be meet: and that but a few do, the fault will be found in them­selves, For if to this Supper not great multitudes, but little companies are ad­mitted among us, why is it?

1. It is not from the matter of it.

2. It is not from the master of it.

3. It is not from the Ministers of it.

First, for the materiall part of this Sup­per, whether we respect that which is outward, or that which is inward, suffi­cient supplies might be had for thousands. As for bread and wine, God be praised, provisions might be made for milions of men in this case. So for Christs body and bloud, the vertue and value thereof being infinite, is able to succour and save mili­ons of worlds.

2. For Christ as he is not only the mat­ter but the master of this Supper, he is not only able, but willing to communi­cate himself; and as ready to give his flesh to eat, and his bloud to drink, as a mother her milk to suck, as Christ freely yeelded up himself to suffer death upon the crosse: so he is free at his Table to yeeld out the benefits of his death.

3. For the Ministers, Christs servants, sure they take no pleasure causlesly to straiten this Supper.

A faithfull Minister may say to his peo­ple be they never so great, somewhat like as Paul to Agrippa, Act. 26.29. I would to God that not only some few, but all that hear the word preacht, were not on­ly almost, but altogether such as might eat of this Supper, O blessed is that man whom God makes as a fruitfull vine, that his spirituall children like ol [...]ve plants are round about this Table, As many arrows in the hands of a mighty man, O happy is he that hath his quiver full of them, his crown, glory, and joy. Yet alas! little is the number we dare accep [...] at this Sup­per, the reason ariseth from the unmeet­nesse of the most to communicate therein. That Kingdome that few enter into, it is not because of the incapacity of the place, as if there were not room to receive, or as if God and his holy Angels, were resolved to withstand multitudes prepared, but the cause is the unfitnesse of the greater part of people for so holy a p [...]ace: so this Sacrament few are taken thereunto, not as if the Ordinance were uncapable of more, or as if Christ and [...]is Ministers were unwilling to admit a multitude how meet so ever, but the cause is the uncapea­blenesse of the most to have admittance to this holy Ordinance.

A fifth Scripture is Luk. 14.16, &c.Script. 5. The master of the feast sent out three severall times to bring in guests to eat and drink of his Supper. A certain man made a great Supper: He bad many at first, after sent into the streets of the city for more, then to the high waies and hedges, among the worst of men, requiring his servants to compell to come in, vers. 23. Therefore the Lord would have all good and bad to come to this Supper, and thereof to partake.

First, More generally, and after, Answ. more particularly. In generall let us learn this, that much is required of our constant care in the course of parables, least we erre when from figurative allusions,Theologia parabolica non est argu­mentativa. we draw positive conclusions. Parables are preti­ous parts of Scripture, which many doe miserably misunderstand. Parables are like spectacles, that help some to see bet­ter, but cause others to see the worse. A parable is as a dark lanthorn that gives light to one, but leaves another in the dark. And truly such as make use of this parable of the Supper, Luk. 14. to prove that all are to come to the Sacrament of the Sup­per, the spectacles blindes their eies, and the darknesse of the lanthorn hinders [Page 126] their sight. As if the Invitation of such severall sorts to that, were a clear argu­ment for a universall admit [...]ance to this, that these two are taken like one and the same; this mistake is not new: I finde Salmeron and some other popish writers interpret that Supper in Luke, Salm. ser. in parab. Evan. as this Sup­per of the Lord, and conclude that all are called thereunto. To speak particu­larly to the Supper in that parable by more orthodox authors, it is taken two waies: Eitheir for the Supper of grace in the Gospel, or for the Supper of glory in the heavens. Besides that which is com­monly called the Supper of the Lord. Christ hath a twofold Supper. 1. That whereby Christ sups with us, bringing his provision down to us. 2. That after whereby we sup with Christ, taking us up to his provision, both mentioned, Revel. 3.20.Canam mag­uam in effa­bilem Regni Dei f [...]uatio­nem vocavit, quod finem nesciat. Eu­thym. in luc. cap. 54. Some by the Supper in that parable, understand the Supper of caelestiall glory, and others the Supper of Evangelicall grace. To this later I rather lean. When Christ utters his voice in the Gospel, and works open mens doors, comes in and makes, first a Supper in thei [...] hearts, before the Supper in the heavens, Revel. 3.20. This Supper meant in the parable is the [Page 127] grace and mercy of God in the Ministry of the Gospel, proposing Christ as a Savi­our to lost sinners, and perswading poor sinners to come in by faith and repen­tance, and to partake of Jesus Christ in the tenders of the Gospel. It is memorable, God for the sustaining and saving poor perishing souls hath provided three seve­rall meals; A breakfast, a dinner, a supper. All may be but the doctrine of the Gos­pel setting forth Christ. The breakfast that is in the morning or beginning of the day, it is the lesser, quicker, and shorter meal. This was that brief Evangelicall promise of Christ to lapsed Adam in the morning of the world, Gen. 3.15. Christ the Lamb slain from the beginning of the world, Revel. 13.8. The dinner at noon or midday, here the provision is usually larger and dishes fuller. In Moses and the Prophets more about the noon-time of the world, Evangelical discoveries and discourses of Christ, are more perspicuous and copious, Isa. 9.6, 7. Malach. 3.1. Act. 10.43. The Supper that is at the evening or end of the day, when the cheer in a feast is very full. 1. The Supper meal is the sweet meal, in regard of the work of the day past, we then cease from, and in re­gard [Page 128] of the rest of the night to come, that we then soon lye down to. The Supper God hath now provided in the evening, or later end of the world, 1 Cor. 10.11. This is sweet and large in the plain and plentifull preaching of the Gospel, and abundant powrings out of the spirit, Act. 2.17. Hard servitudes of former bondage and burdens, blessed be God, we are free from, there is a rest we enjoy, and a bet­ter we are hastning to, Mat. 11.28. Heb. 4.9. 2. The Supper-meal is the last meal, no more after, then eat or never. Now is God sending in his last messes of mercy, not another Christ to come, or Gospel to preach, Gal. 1.8. now feed or famish, this is the last meal. Its Supper, upon this God is earnest, Christ is instant. The Lord cals first Jews, then Gentiles; first those more neer in the streets of the city, then sends to them more remote, that lay as it were abroad in the high waies, Jews and Gen­tiles, rich and poor. God would have them compelled in, viz to the hearing of the Gospel,Chemnit. Harm. Eu­ang. in loc. that by the workings of the spirit, and the wooings of the word, they may be turned to God, and saved by Christ. While the Gospel is preaching, and Christ proffering, it is Supper time, [Page 129] the last meal is serving in, yet how many plead excuse from this Supper. O their oxen and farms, pleasures and profits, they have no leasure to look after what God in the Gospel tenders. I remember it's storied of. Henry 4^th of France, asking the Duke of Alva if he had observed the Eclipses, answered he had so much busi­nesse on earth, that he had no leasure to look up to heaven. O sad for men to be so bent on the businesses of the world, as not to cast up looks to the things of hea­ven, nay not to regard though the Lord brings heaven down to them, yet thus it is, Rom. 10.8. men that minde not Christs Supper brought down in his Gospel, shall they partake of the Lords Supper brought forth at his Table?

A sixt Scripture is, 1 Tim. 2.4.Script. God would have all men to be saved: there­fore God would have all men to come to the Sacrament, as a means of salvation.

I will not now stay to distinguish of the particle All, Answ. nor speak to ordinary distin­ctions about the will of God, which might be of use for the generall opening of that text, but hint out some few things briefly as applied to the particular case. And so

1. God would have all men to be sa­ved, [Page 130] and God would have men use all means that tend to salvatior. Admit yet then he would have men in all the means they use to be methodicall and orderly, taking each up in its due time and place, that first, which is first, and then that which follows, for those means that help a man must one help another.Finis ultimus omnibus me­diu dat ama­bilitatem or­dinem & mensuram. The first prepare for the second, the [...]ltimate end ever gives, as a desirablenesse to, so an orderlinesse in the use of the means. In a course of phisick for health, the patient, as he useth all for the matter, so all in that order as the Phisitian prescr [...]bes, the first having done its due working, he takes the second. Now for men, the first pub­like means for their salvation, is the word preached, Rom. 1.16. When this upon them hath had its due work, [...]hen take the Sacrament, as the next means to be used in its order.

2. God would have all men saved, but so as first to come to the knowledge of the truth, 1 Tim. 2.4. so as to come first to re­pentance, 2 Pet. 3.9. God will have none come to heaven in their sins, 1 Cor. 6.9. Thus God is willing all should come to this Table, viz. that will first forsake their sinfull waies, and return to the Lord, by [Page 131] newnesse of life. God will no more al­low wicked wretches to receive at this Supper of Christ, then hereafter to receive salvation by Christ.

3. God would have all saved. Grant,Multi nobis­cum edunt & bibun [...] temporalitèr Sacramenta & tamen ha­bebunt aeter­na termenia. August. but for many to come to the Sacrament, its the way to their damnation, 1 Cor. 11.29. And no marveil, to many it proves the damning of their souls, when God ac­counts them guilty of the bloud of his son, 1 Cor. 11.27. and though not instantly damned, yet some waies they bear Gods angry blows, before their finall damnati­on comes. Master Knocks in his history of Scotland tels of one Sir James Hamilton murdered by the Kings means there, he appeared to him in a vision with a sword drawn, and strikes off both his armes say­ing, take this before thou receive thy fi­nall doom for thy bloud guiltinesse, and within 24. houres, two of the Kings sons died. Men herein guilty of Christs bloud, God strikes their bodies with weaknesse, their children with diseases, their cattel with death, their hearts with hardnesse, before the last doom come.

Another Scripture produced for a pro­miscuous admittance of all to the Supper of the Lord, is that 2 Cor. 5.14, 15.Scrip. 7. where­in [Page 132] the Apostle saith, that Christ died for all; thereupon say some the Sacrament of Christs death belongs to all.

Answ. Answ. This argument star ds upon two lame legs, and will easily down, let but truth be held forth,Christus non omnin [...] mor­tuus est pro omnibus & singulis mors om [...] esus & si sufficiebat in pretium pro omnibus & singulis non tamen factum est; pretium pro-omnibus & singulis, quia non pro om­nibus & sin­gulis est solu­tum, sed dun­taxat pro e­lectu [...] D. Twiss. vind. Grat. and Dagon-like, it will soon fall before that Ark, and nothing left to be seen, except stumps. That which the Apostle affirms, I [...]hall explain, and that which some inferre, I shall deny. True, Christ died for all, But what all? To wit all the elect of God. Take all re­strictively with reference to all whom God hath chosen, Rom. 8.32. God spared not his Son, but delivered him to death for us all: What all? look before and after, vers. 30. Whom he hath predestinated, them he called, whom he called, them he justified, &c. For all these God delivered up Christ to death, vers. 33. After, Who shall lay any thing to the charge of Gods elect? It is God that justifies, Pro omnibus Quid est? non omnibus hominibus sed omnibus nobis scilicet quos praedestinavit vocavit, rusti­fi cavit, &c. Aug. de civ. lih. 21 c. 24. It is Chr [...]st that died: And therefore the Apostles expression is observable in the 32. verse, God delivered his Son to death, not for all, but for us all: All us whom before he hath chosen. A­gain, Christ died for all, What all? Take all distributively, of all ages, languages, places, cases, of all some, Revel. 7.9. [Page 133] Loe a great multitude of all nations, kind­reds, tongues stood before the throne of God, made white by the bloud of the Lamb, vers. 14. Revel. 5.9. The Elders fell down be­fore the Lamb, and sung: Thou hast re­deemed us all to God, by thy bloud, out of e­very kindred, and tongue, and people and nation.

Christ died for all, not for all colle­ctively and in a universall sense. For first,

Christ in his birth was set for the fall of many, Luk. 2.34. therefore sure in his death not for the rise of all.

There are some of whom Christ pro­fesses he did never know them, Mat. 7.23. for them sure he did not dye,Verba notiti­a connotant affectus. Est mundus damnando­rum de quo scriptum ne cum mundo pereat, pro isto non orat, est mundus sal­vandorum (de quo Aposto­lus) Deus e­rat in Christo mundum sibi reconcilians, pro isto orat. Aug. in Ioh. see how Christ protests and professes, I never knew you, it's more then if he had said, I do not know you, I do not now approve you, but I never at no time had the least know­ledge, with likeance of you. There are some on whom Christ would not bestow, in petition, a word of his mouth, and would Christ in his passion, bestow on them the bloud of his heart? Ioh. 17.6. I pray not for the world: There is a dou­ble world in this world, as Ezekiels visi­on had wheel in wheel: There is a world that shall be damned, 1 Cor. 11.32. Ye [Page 134] are chastened of the Lord, that you might not be damned with the world; this world Christ praied not for: there is a world that shall be saved, 2 Cor. 5.19. God was in Christ reconciling the world, for this world Christ praied and died.

Some say that this was one of those bit­ter ingredients mixt into Christs dying cup, which he drunk, that made him so sad in death, the foresight how few would be saved by his death, but to passe that undis­cussed, comparatively those are few for whom Christ died, though in themselves considered, they are many, hence is it sometimes said that he died for all,Isa. 53.11, 12. and for every man, Heb. 2.9. he tasted death for every man, in the next verse Christ is said by his sufferings to bring many to glo­ry:Lege D. Field de Ec­clesia, lib. 5. cap. 17. & Parker de descen. lib. 1. sect. 91. not all. There are two reasons ren­dred why Christ, though by his suffering he infinitely satisfied, yet did not suffer in­finitely in time.

1. Because the excellency of his person was able to raise a finite suffering into the value of an infinite satisfaction.

2. Because he suffered only for such as were to break off their sinnes by repen­tance.

For all it's clear Christ died not, Joh. 10. [Page 135] 11.15. Joh. 15.13. Eph. 5.26. Heb. 9.28.S [...]nguis Christi o [...]ni­bus dandus est, nam pro omnibus fu­sus est etiam Turcis, Iudae [...] Ethnicis. Bel­larm. de Eu­char. li. 4. cap. 25. as the Papists teach.

To leave then this of Christs death for all, as an Antichristian tenent, and no fit bottome for a Christian argument: Now see how the foundation of the objection fails, the building then must needs down, But

2. I answer,Lapso funda­mento labitur aedificium. Quis (que) nas­citur ex A­dams nasci­tur damnatus de damnato. Aug. in Psa. 131. Sunt filij Dei qui nondum sunt nobis, & sunt nobis qui non sunt Deo Aug. de cor. & g [...]ac 9. Secundum occultam Dei praedestinati­onem pluri­mae sunt foris ove [...], plurimi lupi intus. Novi [...] enim ac signa [...]o habet, qui ad­huc nec cum nec se nos cunt. Aug. in Io. Tract. 45. there be some for whom the sacrifice of Christs death was purpose­ly intended, yet to whom the Sacrament of Chists death is not for present to be ap­plied, I mean, the elect of God in the world, unconverted, who still stick in na­tures estate, and abide in the damned condition wherein they were born, foo­lish, disobedient, serving divers lusts, living in malice, envy, hatefull, and ha­ting one another, Tit. 3.3. look into the Apostles black bill of abominable sinners, 1 Cor. 6.9, 10. such (saith he) were some of you, and some are such: Touching Gods election they be the sons of God, though in condition enemies against God, Romanes 11.18. Bloudy souls bleeding blasphemies: sheep by election, but wolves by condition, such as God knows, but they neither know God or themselves: what Gods purposes are to [Page 136] them we understand not, but what their practises are against God, we discern, and to such we cannot allow the Sacrament of Christs death, though Christ died for them as may after appear. In the work of our redemption that is dispatched by Christs death, there is considerable a double act.

1. An act of oblation wherein Christ offered himself once for all as an adaequate sacrifice and full compensation for the sins of all Gods elect.

2. An act of application which is two­fold.

An act whereby Christs death is applied to us.

An act whereby Christs death is applied of us.

The application of Christs death on Christs part to us is by his Spirit.

The application of Christs death on our part to our selves, is by faith, and both these are required when the Sacrament is re­ceived: now this being the case of belee­vers alone, they only are meet to com­municate.

Gods elect while unregenerate are not any way able to make out any in­terest in themselves to Christs death, there­fore [Page 137] how shall they presume to partake in the Sacrament of Christs death? There is a vertuall interest they may have before conversion, in respect of paiment made, but no actuall interest in respect of pur­chase applied till really regenerate: Take Christs death, those have actuall interest in it, who have actuall benefit by it. such sure have part in it, who have power from it to put sin to death, and to cleanse the soul from sin, Heb. 9.14. This is the pri­viledge of Saints.

The last Scriptures objected.Scrip. Christ cals all to come to him, Mat. 11.28. and declares, that whoever comes, he will in no wise cast out. Joh. 6 37. Therefore all may come to the Supper of the Lord, and not any that come, ought to be put by.

Answ. Answ. 1. For that Mat. 11. it is true Christ therein cals all to come to hlm, but then, 1. All, who? viz. All that be weary and heavy laden, that is, all that be weary of the work of sin, and laden with the weight of sin, let them come to Christ even in this Supper-feast, and Christ will in and by that afford them such a refresh­ment as those finde who fainting under some heavy weight, or at some hard work [Page 138] are revived by taking some pleasant food, so some translate the word of promise added in the ver. I will give you rest: [...] Reficiam. But what is this to those, who 1. are not weary of the work of sin, such who if they should live ever, they would sin ever? sin is such a work,Omnis pecca­tor peccat in suo aeterno. Greg. wicked men may be weary in it, but never weary of it, nei­ther is any thing ever tired of its naturall motion, its as naturall for such men to sin, as the fire to burn, Isa. 57.10. nor 2. are they laden with the weight of sin. The Angels sinning fell down from Heaven, Korah and his company sinning sunk down into the earth, sin the burden of which neither Heaven or earth is able to bear, many carry as lightly away, as Sampson the gates of the City, Jud. 16. Sin lies in them like an element in its pro­per place, and so burdens not: now what shall such do at the Supper of the Lord? those there will Christ refresh with the pardon of sin, who feel the burden of sin.

Quomodo re­ficit peccatis onerato [...] nisi indulgentiâ peccatorum. Aug, de ver. Apo. sex. [...]4.2. Christ cals all to come to him, but all, how and why?

1. So as to learn of him meeknesse and humility, meeknesse in well moderating all their furious passions, humility in well [Page 139] managing all their various actions, to rise high in meeknesse, and yet lie low in humility, to learn of Christ, whose meeknesse was admirable, among his pro­voking adversaries, and his humility imi­table among his following servants, as his very washing their feet laies forth.

2. Come so as to take up Christs yoke and burden, ver. 29. yoke of active obe­dience, and burden of passive obedience, both to do and suffer what Christ pleaseth, what is this to them who as they will not learn of, so also they will not live to Christ?

In stead of humility and meeknes, O the sad transports of pride and anger, where­in they live with free allowance, in stead of taking Christs yoke and burden, they chuse to draw the Devils cart, to be under the yoke and burden of that infer­nall Pharaoh, that will sink their souls to hell, rather then yeeld to Christs yoke and burden that would lift them up to Heaven, for Christs burden its not only light but lightning, the more of it we take, the more meet we are to mount, as the wings of a bird, the bigger they grow the better she flies.Onu [...] 2.ex o [...]eram al­levians. Yet such as will not come to take Christs yoke and burden in service; [Page 140] cannot come to take Christs body and bloud in a Sacrament.

And for that text, Ioh. 6.37. It is true, who ever comes to Christ he will not cast out, yet what is this for those who con­tinue in that case, as that

1. They cannot come to Christ, Joh, 6.44.Au con. duas Ep. Pel. l. 1. cap. 3. & 19. None can come to me except the Fa­ther draw, he saies not except the Father leads, as Austin observes, but except the Father draws: There is in naturall men no power bending forward, but there is hanging backward. God must draw, or man not stir, man in natures estate hath not the feet of Faith and Love, and so cannot come to Christ, though a man comes not to the Lords Table, yet by those he may come to Christ in Heaven, whereas with­out those feet a man may come oft to the Table of the Lord, yet never come to Christ, but fall from thence to hell.

2. They will not come to Christ, when God cald Christ to come to man in the work of redemption, he had a will, only he wanted a body, God fitting him with that, he cries, lo, I come, Heb. 10.7. but when God cals man to come to Christ, in the work of conversion, though he have a body, yet he wants a will.

They will not come to me, Ioh. 5.40. Christ prepares for their coming, sends and beseeches them to come, looks and waits long for their coming, and yet sits down with this sad complaint, They will not come to me, that they might have life.

3.Confit [...]r me esse Aposta­tam nam fi­dem diabolo da [...]am non servavi. Lut. They come further from Christ by daily departures, and dreadfull apostacies, Luther was a good Apostate, he came from the service of the Devil to Christ in the Gospel, many are bad Apostates, they came from the profession of Christ in the Gospel, to the service of the Devil, and while they so come from Christ in his Gos­pel, shall they come to Christ at his Table?

4. They come forth against Christ as those, Mat. 26.47. A multitude with swords and staves to take Christ, men come with swords in their mouths, and staves in their hands, by wicked words and works they oppose Christ.

Thus much for the Scriptures, Obj. now secondly for the reasons proposed to pro­mote a generall allowance of all to the Table of the Lord, they follow,

1. All have been received to baptisme, therefore all may be admitted to this Sup­per, all being accepted to one Sacrament, why should any be denied the other?

Answ. Answ. 1. In the Church of the Jews, under the old testament, some who though circumcised being Infants, yet in the course of their lives becoming ceremo­nially and legally unclean: they were kept off from the Pass [...]over, not suffered to enter into the Temple. 2 Chron. 23.19. and shall not the Churches of Christ un­der the new Testament, be enabled to bolt out black and abominable sinners, though baptized in their Infancy from pertaking at the Table of the Lord? Is not filthy wickednesse now worse among Christians, then ever ceremoniall unclean­nesse among Jews?

2. Consult the age and acts of the A­postles, we shall finde they administred to some the sacrament of baptisme, to whom yet we read not that they administred the Sacrament of the Supper, though they were grown men and women.

As Simon Magus, the Eunuch, the Jailor, Lydia, The houshold of Stephana [...], it seems hereby they judged somewhat more requisite to this second Sacrament, then unto the first for participation: and that the bear being baptized doth not ren­der men meet, immediatly to communi­cate at the Table of the Lord, but some­what [Page 143] more is required to interest men therein, and make them capable there­of.

3. Those who when they were chil­dren did, not by any actuall evill put up any bar against the effectuall benefit of baptisme: yet being men by their mani­fest and manifold high-daring iniquities, doe daily and wickedly, and will­fully way-lay, and put up continuall crosse-bars to prejudice the power, and prevent the profit to their souls of this precious Ordinance, therefore though they then allowed their admission to Bap­tisme: yet they may now be justly denied liberty at the Table of the Lord.

4. For men that remain in their sins, their being baptized cannot entitle them to, or prepare them for the Supper of the Lord, because they are in truth, as not baptized, That which they call their bap­tisme, is indeed as no baptisme, in that the main is not, which should essentiate, & integrate the same. As the Apostle saies concerning circumcision, Rom. 2.28, 29. That is not circumcision which is out­ward in the flesh, but that is circumcision which is of the heart, in the Spirit, So that [Page 146] is not baptisme which is the bare washing the body with water,Tres sunt in baptismate aqua, sanguis spiritus. Si anum ho­rum detrahas non stat bap­tismatis sa­cramentum. Amb. de ijs quimyst. init. Tom. 4. cap. 8 but that which is the purging of the soul, not the putting away the filth of the flesh, but the answer of a good conscience towards God. 1 Pet. 3.21. Three things as Ambrose observes, I add a fourth, must meet to make up baptisme, water, word, bloud and spirit, and draw away saies he any one of these and there is no Sacrament of Baptisme left. What is water witho [...]t the word? and what is water and word without bloud and spirit?Nihil profu­it Simoni Mago visibi­lis baptismu [...], cui sanctifi­catio invisi­bilis defuit, &c. Aug. It is not baptisme, So then those that cannot plead baptisme aright, cannot plead a right by bap­tisme.

5. Wicked men what title and claim they had by baptisme to Church-member­ship, and so to this Church-priviledge to partake at the Table of the Lord, they have meritoriously lost by the loosenesse of their lives.

As a man that is admitted Burgesse in a City, hath his ticket or instrument whereby he hath right to al [...] the priviled­ges of the City, yet for some hainous crime committed against the City, all actuall interest in city-priviledges is de­servedly lost, his Burgesse-ticket seals no­thing [Page 147] in this case, And shall we think that Bap­tisme conveys such a right to priviledges in the Church, as sin cannot after interrupt? may not men be debarred from the Lords Supper, because they have been baptized? by what right then can the Church cast any for any wickednesse out by excommu­nication, from that whereto they have right? this were not right, yet deny the Church such a power, and while we may think to do a particular right, we shall be sure to do a generall wrong.

6. Wicked men having so wofully abu­sed one Sacrament, they may well be de­nied the other, That servant Mat. 25. being betrusted with one talent whereof he made no good use, what saies the Lord when he comes? give him another talent trying if he will better use that? No, Take that Talent from him, and give to him that hath ten talents, and cast out the un­profitable servant, Those there be who have not only not used, but miserably a­bused their baptisme, being thereupon bold to break out in the more abominable re­bellions against the Lord and his law. Lu­ther tels of a virgin that would thus with­stand sin and Satan, I may not, I am bap­tized: but how contrary are many,Baptiza [...]a s [...] they [Page 148] yeeld to sin and Satan upon this, we may do so, we are baptized, out baptisme shall bear us out, Baptisme it is compared to Noahs Ark, 1 Pet. 3.21. men there are, who being in this Ark dare venter out in­to the deepest waters of damnable wic­kednesse, what floods of filthinesse soever they swim in, they do not fear drowning. And shall they have another Sacrament whereupon yet more to presume? O how contrary do many walk to the holy nature of baptisme, and that holy [...]ame put on them by baptisme! O how oft therewith have they lien down in the dirt, blacking that beautifull robe cast about to cover their nakednesse, and clense their filthi­nesse!Amb tom. 4. lib. de ijs qui initiantur m [...]ste i [...] c. 7. Zanch. in ex­plic. Ep ad Eph, cap 5. It was a custome of old when any was baptized, the Minister delivered a white garment to be put on, saying, Take thou this white, holy and immaculate vestment, and see thou bring it forth with­out spot at the judgement seat of Jesus Christ, whereupon one Muritta bapti­zing one Elpidophorus who afterward proved a prophane wretch, he brings forth the white garment, and holding it up, shakes it against him, saying, this linnen garment Elpidophorus shall accuse thee at the coming of Christ, which I have kept [Page 149] by me as a witnesse of thy Apostacy, O where will they appear who have taken their Baptismall coat and colours, tumbl­ing therewith in mud and mire of mon­strous sins! The Font whereat they were baptized, the book wherein their Baptism is recorded, shall rise against them, and the other Sacrament will but damn them yet deeper. O sad to be sunk to hell in the abuse of both these blessed Sacra­ments!

2. Obj. Children among us are in a promis­cuous manner admitted to baptisme: now why should Infants be received to one Sa­crament, and their parents though wret­ched refused at the other?

Answ. Answ. In pondering this I am put to a present stand, yet I bow my knees be­fore the God of Heaven, and beg the gui­dance of his good spirit, my souls desire and praier is to be led into all truth, I may err but I will not be obstinate, a little childe with Scripture-sight shall lead me, yet untill otherwise convinced I shall give out my thoughts in two things.

1. That the next parents though naught, and not themselves for the Sacrament of the Supper, yet their children may be ad­mitted to Baptisme.

[Page 150]2. That though their children be recei­ved to Baptisme, yet they themselves for their own sins may be excluded from the Supper of the Lord. To make out the first, let us observe, how children are among us admitted to Baptisme upon a double ground.

1. By vertue of somewhat to their re­mote parents.

2. By vertue of somwhat to their imme­diate parents, though in their practise perverse and naught.

2. That from parents remote where­upon we admit children to Baptisme, is the covenant of grace, the promise of God made to their religious ancestors and their seed, from generation to generation, Act, 2.38. The promise is to you, and to your children, and to them that be afar off, Two things,

1. To your children indefinitely, not to your next children only, and there cease, but unto your children still, and childrens children.

2. To those who are afar off, that is, as M^r Beza interprets,Annota. ma­jor. to your children afar off, in remote ages to come: yet the promise runs and priviledge reacheth from pious predecessors to far distant posteri­ties, [Page 151] whereupon we administer to Infants the Initiating-seal of the promise though their next parents are impious, and for their impieties debarreable from the Supper of the Lord.

When God made a covenant with the the creatures not to drown all flesh more by a flood, and set his bow in the cloud as a token he would not have it terminat in the next generation, but extend to perpe­tuall generations to come, Gen. 9.12.15, 16. and shall we think that God will cut short the Covenant of grace to his ser­vants and their seed because of the sins of some interposing?

That forecited place Gen. 9. Rupertus allegorizeth, interpreting the rainbow to signifie Christ and Gods spirituall cove­nant in Christ, which notwithstanding the dark and black clouds of daily sins shall abide perpetuall, and baptisme as the vi­sible sign the Lord hath set in the heavens of his Church, to assure the same. This only I urge that if God would have a co­venant so inviolable that concerned a tem­porall benefit to creatures in common, O how Interminable then is that cove­nant which is made peculiarly to his chil­dren concerning eternall blessings?

And as God takes care the covenant should continue, so some sign of the cove­nant.

By vertue of this covenant so made to men long since, remote children yet are ac­counted holy.

We consider such two waies.

1. In respect of the common condition of nature in Adam, so unclean, children of flesh, of wrath, of death, of the Devil.

2. In respect of the peculiar covenant of grace with Abraham, So children are holy, the children of God, to whom bap­tisme may well appertain, Gen. 17.7. I will, saies God to Abraham, establish my covenant with thee and with thy seed af­ter thee, in their generations. The plurall number without period. Every good man that ever was, is, or shall be, being the son of Abraham the Father of all the faithfull, hath as large and lasting a part and priviledge in the covenant (the same for substance) as Abraham himself had. It is to him and his seed, and seeds seed, in their generations. Whereby they are born, though in respect of corruption, fil­thy: yet in respect of the covenant, holy: Rom. 11.16. If the first fruits be holy, the [Page 153] lump is also holy: and if the root be holy, so are the branches. In the chapter the Apostle proves the conversion of the Jews, against which it might be objected, O they be a vile and wicked people. Grant, In regard of their own sinfull condition, they be miserable: yet in regard of Gods covenant made with their progenitors, their estate is recoverable. For if the first fruits be holy, the lump is also holy, and if the root be holy, so are the branches. The Apostle compares the ancient Patri­arks to the first fruits and root, not in res­pect of their persons, but in respect of the promise made to them and their seed, as Chrysostome before, and Calvin after well expounds it. The lump and branches are their succeeding posterities even to the present people of the Jews, to whom the covenant continues, with an entail not cut off, by reason of which they be called holy, and their case hopefull.

Object. Ai, the next generation to A­braham.

Answ. Yea, the same to generations remote, as not only the lowest boughs which are next the root partake of the na­ture of the root, but the highest twig that is farthest off from the same: so not only [Page 154] the next generation to Abraham, Isaac, and Iacob, partakt of the priviledge of the covenant, but also all the Jews that fol­lowed, though at the greatest distance, had a right to the same covenant with its sign and seal thereupon.

Object. Thus it was to Jews who were branches of that root, but what is it to us Gentiles?

Answ. Gentiles conver [...]ed, though they be not as the Jews, naturall branches: yet they are ingrafted branches, receiving the sap, moisture and fatnesse of the root as well as the rest, Rom. 11, Some of the native branches were broken off, and thou being a wilde Olive wert grasted in, and made partaker of the root, and fatnesse of of the Olive tree. The Apostle opens a twofold estate of the Gentiles what they once were, what they now are They were a wilde Olive, wholly barren. There be two kindes of Olive trees barren, one ac­cidentally, so upon a goats licking it (as Pliny reports) the other naturally,Plin. nat. hist. lib 17. cap. 24. so ha­ving the shape and leaf of the true olive, but want [...]ng the juice and fruits.

Such were Gentiles with their leaves of morall vertues, somewhat like, but no right bred grace, yet then a [...]ter to the [Page 155] Gentiles is brought in a twofold benefit. 1. An ingrafting into the right root, called to become one Church with Abra­ham and the Fathers. 2. A partaking of the root and fatnes of the Olive-tree, that is, of all the priviledges of the covenant made to Abraham, and enjoied by the Church of the Jews. That as they and their seed in their generations had a right to the covenant, and to circumcision the seal thereof, So beleeving Gentiles and their children on in their generations have right to the Covenant, and to Baptisme whereby the Covenant is sealed. And as the Jews though their children were ab­horred of God for their sins sake, yet they were beloved of God for the Fathers sake, Rom. 11.28. That is for the promises made to their Fathers as the ordinary glosse renders it: so the children of con­verted Gentiles born in sin, and abomi­nable to God,Propter pro­missiones pa­tribus factas. yet for their fathers sake though remote, and their interest in the co­venant, God he accepts them, and we may boldly in baptisme tender them to God, having also a title to the covenant, fit to be confirmed by Baptism, notwithstanding their next parents for their notorious naughtines be denied the table of the Lord.

[Page 156]2. We accept children to the Sacra­ment of Baptisme,Apolloni. middlebu. min. ca. 5. Quest. 4. from somewhat consi­derable, about their immediate parents, though such whose wickednesse worthily deserves the suspension of themselves from the Supper of the Lord, as

1. Wicked parents with us, though they transgresse the covenant, yet they do not renounce the Covenant, as now Turks do, whose children therefore, should any of them be occasionally cast among us, though we should suppose some of their Ancestors to have been pious, yet see­ing their parents nearer have so renounced and abjured the faith of Christ, and pro­fessedly disavowed and disclaimed the co­venant of God, and so broken the course, the cause lies clear why for such children we should forbear their baptizing, till themselves shall seriously seek it.

Aliud est fi­dem violare, aliud est ab­jurare.But now scandalous Christians, though they do violate the faith, yet they do not so abrenuntiate the faith, so to abrogate and make all void that no priviledge should passe down to their posteritie thereby.

2. Such wicked parents though they be not of the Church, yet they be in the Church.

The visible Church is compared to a floor, wherein is both corn and chaffe, Mat. 3.12. to a field wherein is both tares and wheat. Mat. 13.25. to a great house wherein are vessels both of gold and silver, and of wood and earth, 2 Tim. 2.20. It is like Noahs ark,Nec prop [...]er ma lo [...] bonos de seramm, sed propter bonos malos eijciamm. wherein are creatures both unclean and clean, like Jeremiahs basket, wherein are figs some good, some very bad, we must help remove the bad from the good, not remove from the good, because of the bad, as Austin counsels in this case, and such bad meritoriously deserve im­mediately to be cast out, yet till by excom­munication regularly carried they be cut off, they have some priviledge for them and theirs, which turks and pagans possess not, sure as they within the Church are subject to some censures which those without are not, 1 Cor. 5.12. so they enjoy some ad­vantages which those without do not. Their children may have the benefit of Baptism.

3. Those parents though they live in a sinfull course, yet they live under a Gos­pel call, and so the promise is to them and to their children, Act. 2.38, 39. The promise is to you and to your children, [Page 158] even as many as the Lord our God shall call, Consider we a twofold call.

1. A direct call on Gods part to man.

2. A reflect call on mans part returning to God.

The Apostle saies not. The promise is to them and their children, who answer Gods call, but to as many as the Lord our God shall call: Wicked men Echo­like that live under the word, do not speak back again to God, yet God speaks to them, and gives them a Gospel-call.

A through effectuall call it seems those had not Act. 2. for the Apostle bids them Repent, ver. 38. Yea, and that other ex­pression, ver. 39. seems also to lay forth as much, To as many as are afar off, whom the Lord our God shall call: which Calvin, Piscator, with other Expositors interpret to be a brief description of the heathen Gentiles who are afar off in respect of the Covenant, as many of them as shall be called by the Gospel from Gentilisme to Christianisme, the promise also thereupon shall be to them, and to their children, and to them thereupon may well apper­tain then the baptismall seal of the pro­mise. A eall aequivalent to this have men [Page 159] among us, though many do not walk ac­cording to that call, yet by vertue of that they have, they may lay some claim to the promises, both for themselves, and their seed.

Object. How can promises pertain to men only so called, seeing godlinesse hath the promises, 1 Tim. 4.8.

Answ. Promises are of two sorts, pro­mises of grace, promises to grace: pro­mises of grace to be received, promises to grace that is received.

The latter looks in a peculiar manner to pious men, who as grace is received of them, so it is improved by them, whereupon to that grace they have much more is pro­mised, Mat. 25, 29.

The former refers to Gods elect, that live under the Gospel, though possibly for present their lives be loose and vain, yet as they have their part in the means of grace, So they have their right to those promises of grace that attend thereupon: and not themselves only, but their chil­dren also. To them and to their children there are Ordinances of grace with their promises: hereupon the parents abi­ding under the ministry of the word, their children be brought under the administra­tion of baptism.

[Page 160]4. Those parents though they be wret­ched in the practises of life,Aliud est [...]. Aliud [...]. yee they be right in the principles of faith: they be­leeve well, though they live ill, Jam. 2.19 Thou beleevest there is but one God, thou dost well, men beleeve the Scriptures are the word of God, they do well, they be­leeve Christ is the son of God, They be­leeve the duplicity of natures, and triplici­ty of Offices, and yet all one Christ: They beleeve well, at least in respect of the mat­ters beleeved, though not in respect of the manner of beleeving, yet they so beleeve as brings in this benefit to their children to be accounted holy, 1 Cor. 7.14. The unbeleeving husband, is sanctified by the beleeving wife, and the unbeleeving wife is sanctified by the beleeving husband, else were your children unclean, now are they holy:

I shall open two things in the text.

1. What that beleeving is in the pa­rent whereupon the children are reputed holy.

2. What that holinesse is in the chil­dren, that comes upon the parents be­leeving.

To learn what this beleeving is, let us look a little into the state of Faith.

Faith (as Augustine well observes) is taken in a twofold sence.Fides est in­terdum id quod credi­mus, interdū id quo credi­mu [...], Aug. li. 13. de Trin. cap. 2. comb. lib. 3. dist. 23.

Either for that which by us is belie­ved, the object, or word of Faith, Rom. 10.8.

Or for that by which we beleeve, the grace, or the act of Faith, 2 Thes. 1.11.

The word of Faith is twofold.

Generall, that is the whole revealed will of God.

Speciall, that part of Gods revealed will, that relates to Christ, Eph. 5.26.

The work of Faith is twofold.

Internall,Actus fidei [...]licitus. which is the renewing and purifying of the heart, Act. 15.9.

Externall,Actus fidei imperatus, which is the reforming and well ordering of the life.

Now persons may be said to beleeve according to faith in the first sence, though they do not reach the latter, though their hearts be not renewed, their lives refor­med, they have not the work of Faith, yet they hold the word of Faith, assent to, and are perswaded of the truths God re­veals in his word concerning himself, his son, and mans salvation by him, and such are said to beleeve. Luk. 8.13. Act. 8.13.37. And thus the Apostle intends that [Page 162] text when he speaks of a beleeving parent,Aug. Epi. 89. ad Hilar. quest 40. Tertul. lib. 2. ad [...]xorem. cap. 2. & 7. Loquitur de talibus infide­libus Pauius apud quos nec legis cul­tus (que) Dei nec Evangelij ut fundamenta ex [...]m rudera. Synops. pur. Theolog. either husband or wife, 1 Cor. 7. For the sence, that not only the ancient Fathers, as Chrysostome, Tertullian, Augustine, &c. but also the current of late writers, as Calvin, Beza, Pareus, &c. gives of the text, lies thus. In Corinth though there were some professing the christian faith, yet others were still professed Infidels, a­biding in their old heathenish idolatries, and this being sometimes the case of mar­ried couples, the scruple was not whether a truly regenerate husband, might live with an unregenerate wife but whether a husband beleeving Christian religion, might dwell with an Infidel-wife or a Christian wife, with a heathen husband, or not rather to separate, as in Ezra.

This doubt the Apostle resolves thus, that for married couples, if one professed the faith of Christ, though the other re­mained an Infidel, ye need not separate, ver. 12, 13. and then he gives the reason ver. 14. For the unbeleeving husband is sanctified by the believing wife, &c. not in respect of his personall condition, for then he should not abide an unbelieving husband, but in respect of his conjugall relation: though he contin [...]e unclean to­wards [Page 163] God, yet towards his beleeving wife in the way of marriage he is sancti­fied, Tit. 1.15. this he further makes good, by that good influence that is upon the children, Else were your children unclean, now are they holy.

For the childrens holinesse what that is.

Holinesse here some distinguish it into actuall and potentiall, denying the first,Aquin. and granting the second.

But potentially the children of any pa­rents, though never so unbeleeving, are holy: God can make them so, Sure such children as are of beleeving parents, are said to be holy in regard of some present reall holinesse. Holinesse therefore is again twofold, fiduciall, and foederall,Sanctit [...]i 1. ex foederis & fidei. Holinesse of Faith, and holinesse of the Covenant, let parents beleeve in the best sence, and have faith of the best sort, that is most holy, Jude. 20. yet they cannot transmit this holinesse to posterity, to make their children holy, Therefore it must be cove­nant-holinesse here meant, children are holy, that is, are separated from Turks and Pagans, Ezra. 9.2. being members of the Church comprehended in the covenant, Interessed in the promise, and for this ve­ry cause, as Beza upon the place affirms [Page 164] are to be admitted to Baptism, though their parents whose faith is good,B [...]za in 1 Cor. 7.14. yet lives being bad are to be debarred the Ta­ble of the Lord.

2. Grant such children be received to the Sacrament of Baptisme, yet their pa­rents may be refused from the Sacrament of the Supper, which may be easily evi­denced as follows.

1. From the difference of these Sacra­ments in themselves, Baptisme is a more passive Ordinance, it requires indeed a re­ceptive capacity, and capable receptibi­lity in the subject, which the childe hath. The Lords Supper is a more active Ordi­nance, and requires such personall acti­vity, and actual ability to such things as sure such parents have not.

2. From the difference that is between such parents and their children, thus

1. The parents in their sinfull condi­tion are easily manifest. The sign at the door tels the state of the house, he that runs may read how wretched they are, whereas their children do not manifest such marks of misery: though not in judgement of infallibility, yet in judge­ment of charity whereeve [...] we see lesse evill, we may hope more good, and we [Page 165] may beleeve that even of prophane pa­rents, there be children God hath chosen.

2. The parents in their severall corrup­tions are actually opposite, and by their filthy lives, do wilfully unfit themselves for the Supper of the Lord, and openly oppose the Lord of the Supper, and all its saving good to their souls: whereas the children do not lay themselves crosse to the benefit of Baptisme, actually to interrupt the blessing thereof, or the Lord therein.

3. From the rules of justice and equity, suiting with the grounds of reason and scripture, we may conclude this, that it is equall and just, the punishment of the pa­rents should fall upon themselves to debar them the Supper of the Lord, but unjust and unequall the children should be puni­shed for their parents sins, as to be depri­ved the priviledge of baptisme. God him­self though sometimes he punisheth poste­rities for their parents sins in things that concerns their bodies and temporal being, yet not their souls in things that concern their saving good, Read Ezek. 18.2. and so on. Let not us for parents sins punish poor innocent infants, as to withhold that which tends to their eternall good, [Page 166] though it is just themselves suffer in the o­ther Sacrament.

4. From other supplies that may be made to children, for their bringing to baptisme, in case the parents be cut off by just censures, suppose parents cast out the congregation by excommunication,Amesi. li. 4. de conscie. c. 27. de bapt. yet Divines hold that in such case some other Christian friends may stipulate or undertake by promise for their children, and so to be baptized, the like for children illigetimate, but no such supply can bring in prophane parents to the Lords Table, to partake upon others undertake, they yet palpably impenitent: or one parent may supply the place of the other, to ten­der the children to baptisme.

The believing mother makes up the room of the prophane father, if the childe may have right to baptisme by the mothers ti­tle, then it is to be received to baptisme, upon the mothers tender, whereas a wic­ked husband is not to be accepted unto this Supper, upon his wives interest. So we see that childrens admittance to Baptisme may and ought to be, yet their parents prohibited the Table of the Lord.

Object. Object. All come to the hearing of the word, therefore why not all as well come [Page 167] to the Table of the Lord?

Answ. Answ. To state this right, two things let us attend.

1. There are severall persons to whom the word is to be preacht, and so they to hear, to whom yet the Lords Supper is not to be administred, they being not to re­ceive.

2. There be severall reasons for which many must hear the word preacht, while yet they may not receive the Lords Supper administred.

For the persons to whom we hold out the word, and yet do not bring out the Sa­crament, as

1. Despairers of the mercy of God, let a man be Magor-Missabib a terrour to himself, his heart a hell of horrour, his con­science an Acheldama a field of black bloud,Augi [...] Psa. 4 [...] tom. 8. fol. 280. so that as Augustine describes such a one flying from the field to the city, from the city to his house, from his house to his chamber, &c. no rest but as if infernall fiends in fearfull shapes followed him, haling and pulling his perplexed soul as it's written,Polidor. Virg Ang. hist. lib. 25. Id credo non suesse somnium sed cons [...]ientia scelerum. how Richard the third so dreamt the night before his death, yet to such miserable men, Gods mercy in the word may be opened. This course took [Page 168] those Divines that visited despairing Spira.

2. Opposers of the spirit of God, how did Stephen preach the word to the stiffe-necked Jews, though they alway resisted the Holy Ghost, Act. 7.51. then that op­pose Gods Spirit speaking in the word, because it crosses their fil [...]hy lusts and fleshly liberties. The case is common, with many as it is recorded of the King­dome of Congo, they much embraced the Gospel at first, but when they found it restrained their carnall liberties, and would not allow plurality of wives, they opposed it as fast: when it is thus, yet we must out of the word instruct those still who oppose themselves, 2 Tim. 2.25. Isa. 46.12. Hearken ye stout-hearted that are far from from righteousnes stout-heart­ed yet hearken; we must preach the word to them that reproach the word, Jer. 20.8, 9. look upon Christ himself, Luk. 7.30.

3. Relapsers from the grace of God, we see how Paul presseth the Apostate Galathians, throughout his Epistle, and how the Lord speaks to fa [...]len Ephesus, Rev. 2.5. though men gone back far, yet the word may reduce them. Latimer in a sermon to Edward the sixth, tels of one so far fallen from the know [...] truth, as to [Page 169] mock and scorn it, yet recovered by the word, and brought in by repen­tance.

4. Seducers of the Saints of God, their words be perillous to others, Rom. 16 18. eating as a gangreen, 2 Tim. 2.17.Zozom. lib. 7. cap, 7. yet Gods word may be powerfull upon them, words with them of meer reason may a­vail nothing, except to prejudice,Lapidand [...] sunt haeretici sacrarum li­ierarum ar­gumentis At. yet words of Scripture upon them pressed may prove profitable. Theodosius the Empe­rour desirous to reason with Eunomius an Arian Bishop, his wife Placilla the Em­presse hindered it, least her husband should be seduced by his words to like of his he­resie. Constantine in all the disputes be­fore him with the Arians, would still call for the Word of God, as the only way, if not to convert, yet to silence and stop their mouths, Tit. 1.10, 11.

5. Perverters of the truths of God, men that mingle and mangle the Scripture: Yet the way of Scripture rightly stated and un­derstood, is that way wherein with them it is our duty to deal. How did the Scribes and Pharisees wrong the sacred truths of God; yet see our Saviour rightly turns Scripture truths upon them: yea the very devil abusing Scripture, yet Christ uses [Page 170] Scripture against him, Ma [...]. 4. Indeed to pervert and wrest Gods written word, is a fearfull sin, 2 Pet. 3.16. It is as Oecumeni­us makes it, as if the bodies of the holy pen men should be taken and tortured, their limbs racked, till murdered, yet towards men thus sinning by the word endeavour their good.

So we have some of those severall sorts towards whom there is good use, and for whom there is great cause [...]hey should come to the hearing of the word, which yet are no way meet to communicate in the Sacrament.

The use of the word for [...]he good of such sinners, God in his word warrants, as we have seen in passing through the particular instances, but yet warrants not their entertainment at the Table of the Lord.Sicut fontes scaturiunt etsi nemo in­de hau [...]iāt, ita postores non d [...]sinunt concionari etiamsi nemo proficiat. Chr [...]s, in Mat. Ho. 15.

God requires of his ministers to preach the word, whether people wi [...]l receive it or no, whether they will hear, or whe­ther they will forbear, yet speak thou: Ezek. 2.5. In this respect Chrysostome compares good pastors, to fountains that ever send forth water or conduits that are alwaies running though no pail be put under. But must we make tenders of the [Page 171] Sacrament whether any will receive it or no? Though men be obstinate, obdu­rate, desperate, Apostate, must we give the Sacrament to gain them?

2. Come we to the reasons for which many must hear the word preached, that yet may not receive the Lords Supper ad­ministred, those we draw to two heads.

1. Because of those things which the Sacrament doth more properly and ne­cessarily require then the word does.

2. Because of those things which the word doth more properly and ordinarily effect then the Sacrament does.

Those things that of necessity are more required to the receiving the Sacrament, then the hearing of the word, To mention but these two.

• 1. A right knowledge of the word.
• 2. A true faith in the Lord.

To each mans meet receiving the Sup­per of the Lord, is necessarily required, A right knowledge of the word, because be­fore any man herein eats or drinks, he must examine himself, viz. by the word. A man can take no true triall of himself, but by the unerring rule of Gods holy word, yet neither can he make any such use of the word, if he be ignorant in the [Page 172] word: men must hear the word, that they may understand it, and be [...]ble to examine themselves by it: yea it must not only be the touchstone, but the loadstone to draw men to self-examining, to which they are not only unable, but unwilling, they had need hear the word, they may be per­swaded thereunto.

Also true faith in the Lord Christ is ne­cessary, or no meet receiving of the Sup­per of Christ. An historic [...]ll faith to be­leeve the reports of the word, and that what a man hears from the word, is the undoubted will and infallible truth of God, may work much to cause some pro­fit by the word, when a m [...]n shall beleeve that those thundering-thre [...]ts, those heart-awakening woes are indeed the minde of God against sin and sinners, &c. it moves and amazes, but now to partaking in the Supper, nothing to be done without a fur­ther and more effectuall faith: many have faith to beleeve God and Christ, that are re [...]ealed in the word, and so may hear with some benefit, but they have not faith in God, in Christ, as he is to be eaten in his Supper, and so cannot partake with any profit, but prejudice, and so had bet­ter forbear the Table of the Lord, though [Page 173] they may hear the word of the Lord. The present exercise of those saving graces of knowledge and faith, are not so absolute­ly necessary to the first hearing of the word, they being ordinarily brought in by the hearing of the word. The word gives knowledge to the simple, Psal. 19.7. and faith comes by hearing, Rom. 10.17, 14. The word must be attended that these may be attained. For the help of the Ignorant to knowledge, admirable are the condescentions of God in his word, making what is fundamentally ne­cessary open and easie. The spirit in the word, as the Angels in Jacobs ladder, in some things ascending the capacity of the most learned, in other things descending to the capacity of the meanest, and most simple, whereas the Sacrament is exceed­ing sublime and mysterious:Adoro pleni­tudinem Scriptura. Tert. He that said I adore the amplitude of the Scripture, might have added, and I adore the alti­tude of the Supper. Here we stand and say, O the height and depth, &c. O great is the mystery. Every mystery is not a Sacrament, but every Sacrament is a mystery. The word Sacrament imports a thing both sacred and secret.In mini [...] visibili maxi­mum lat [...]. O the treasures that are here hid and shut-up [Page 174] from common eyes.Chrysost. Hom. in Matth. Hom. 3. de Laza. The word as Chry­sostom speaks, is open and easie to under­stand, exposed to the capacity of the most unwise. God hath so bowed down (saith he) the holy Scriptures, that when proud man will not speak low to little babes,August. Tra, 35. in Ioan. Enarrat. in Psal, 8. God doth. The word, saith Austin, is the candle and lanthorn God hath light up, and hung out, that none walk in darknes, but come to knowledge thereby.

And for faith, God hath fitted the word as an instrument to help to that. The word doth us good, if God therein laies hold upon us. The Sacrament doth not good unlesse we therein lay hold upon the Lord, which is only by faith.

The word serves for the publishing and profering a part in Christ, peace, and par­don of sinnes. The Sacrament serves for the applying of these to our particular souls, which yet cannot be without faith, therefore this ordinance doth more abso­lutely require the present use of faith, and so fewer are found fit for receivers at the Table of Christ, then to be hearers of the Gospel of Christ.

2. Let us see some of those things the word of God doth more properly and ordinarily effect then this Supper of [Page 175] Christ, whereupon men are to hear, though not to receive. Aquinas upon the 2. Epist. to Timothy, 2 Tim. 3.16. affirms a fourfold effect of the word, as its proper fruits. 1. It evidences truth. 2. It evinces falsehood. 3. It puls off from evil. 4. It draws in to good. The two former, saith he, are more specula­tive, and tends to the information of the judgement; the two later are more pra­cticall, and make for the reformation of mans life, they be all excellent works proper for Gods word to produce, not so the Sacrament. Three things I shall propose, something suting to these as pro­per effects of Gods word. 1. Conviction. 2. Contrition. 3. Conversion.

Conviction, Tit. 1.9. 2 Tim. 3.16. Of all errors it is hardest to convince a man of errors in opinion, yet this is done by the word. At the Council of Nice, there was a subtill Philosopher, that in dispute puzled all the Bishops present, who were about 318. At length up steps a plain Christian man, and in the name of Christ, with the naked word of God, so con­vinces the man of his error, that before all he freely confesses it, as long, saith he, as mens words were only pressed,Ruffin. lib. 2. cap. 3. I could repell words with words, but what is [Page 176] weak man by his words, to withstand the word of God? I yeeld.

Secondly, Contrition: It is Gods word that pricks and breaks the hearts of hardened men, Act. 2.37. Jer. 23.29. Is not my word as a hammer that breaks the rocks in pieces? Here is law and Gospel as hammer and pillow to break the most flinty stone. It is a speech of Luther, as I remember, as oft, saith he, as I reade or hear Paul speaking in his Epistles, it is as if I heard the noise of thunder, shaking, and breaking my heart: and indeed the Gos­pel is the proper instrument to cause kinde heart-breakings.Sacramen­tum hoc Lu­charistia tunc opportu­nē celebratur quando cor­da m [...]tali­um pradica­tione paniten­tiae compun­cta desiderio gratia Chri­sti tene [...]tur. Conviction of sin, and contrition of soul are works pre­paring to the Sacrament, not produced by the Sacrament, when a man is pricked in his soul for his sin, and his soul set with unsatisfied desires after Christ, then is he (saith Musculus) meet to celebrate the Supper of Christ. It is a broken vessel wherein God puts the oil and wine of sweet Sacramentall comforts.

Thirdly, Conversion, This the word doth, Psal. 19.7. The word of the Lord i [...] perfect, converting the soul. Augustine hearing a voice from heaven that bad him, take,L [...]. [...] conf. cap. 12. and reade, whereupon turning open [Page 177] the new Testament, he fell upon that place, Rom. 13.13, 14. Which so s [...]nk in­to his heart as proved the means of his conversion, as he himself reports it. This Augustine as he was once preaching, by reason his memory failed him, beside his purpose, fell to reprove the Manichaeans,Possidon. de vita Augu­stini. and by a Scripture or two, not before thought of, to confute their heresies, by which means, Firmus a Manichaean was converted, as he after acknowledged to Augustine, blessing God for that Ser­mon. O the wonderfull waies of God by his word, for the conversion of sinners: so that the most sinfull men, may, and must hear God in his word, though yet unmeet to approach the Table of the Lord.

Object. Obj. O but the Lords Supper is a regenerating and converting ordinance as well as the word, and therefore all ought to come thereunto.

Answ. Answ. The Supper of Christ is not a regenerating and a coverting ordinance as is the word of God. This I shall en­deavour to make good two waies.

1. By some distinguishing demonstra­tions.

2. By some establishing confirma­tions.

To distinguish, and so demonstrate that the Lords Supper is not for conversion as Gods word is, Note.

1. It is one thing to convert a wicked man from the state of sin, wherein he hath continued, and another to convert a god­ly man, from an act of sir, whereto he hath relapsed. The recovery of a good man after some sinfull fall, is called con­version, Luk. 22.32. When thou art con­verted, &c. This reviving and restoring of grace first received in a Servant of God, suppose the Sacrament of good use, and great force, yet for conveying the first grace, whereby a wicked man is conver­ted and brought in to God, this concerns not the Sacrament, but the word by the hearing of which the worst may be con­verted, Act. 28.27.

2. It is one thing to cause conversion, and another to clear conversion. A man converted and having in the word re­ceived that incorruptible seed whereby he is born again, 1 Pet. 1.23. which yet may lye more hid in the heart after com­ing to a Sacrament, its made to spring more forth, whereupon he appears a convert more professingly then before.

3. It is one thing to be converted at a [Page 179] Sacrament, another to be converted by the Sacrament.Sacramen­tum habet vim impetra­toriam gra­tiae, ration [...] orationum ministri & Ecclesia, &c. Guliel. Paris. Tract. de Sacr. We know when the Sa­crament is administred there is some ex­pounding, exhorting, preaching, praying, Minister and Congregation calling upon God, in the Name of Christ, suppose a sinfull mans heart be wrought upon, yet then it is rather by somewhat at the Sa­crament, then by the Sacrament it self.

4. It is one thing to be an ordinance that possibly may convert, another thing to be an ordinance properly to convert; if we grant a man may possibly be con­verted by the Sacrament, yet we deny the Sacrament to be properly for conversion, as the word is, or thus, It is one thing intentionally to convert as an institution, and another accidentally to convert as an occasion. That the Sacrament in its or­dinary use is purposely appointed of God for sinners conversion, as the word is, I utterly deny: though of some particular conversion, the Sacrament should prove an occasion, as other things may doe. The visible works of the Lord, the holy lives, and couragious deaths of the Saints,Act. 7.60. Si Stephanus non sic oras­ses Ecclesia Paulu [...] [...] haber [...]t. the fervent praiers of Gods suffering servants, &c. have been occasions of some conversions, Augustine ascribes the [Page 180] conversion of Paul, to the praier of Steven, Act. 7.60. Act. 22.20. Gods sore and suddain judgements upo [...] notorious sinners have occasioned the same upon some [...] Waldus, whence were the Wal­denses, seeing among many met to be merry, one suddenly fall down dead, it struck to his heart, he went [...]ome a peni­tent, and proved a precious man. Au­gustine reports how his father Patricius was wrought upon,August. conf. lib. 9. c. 9. and brought from being an impure Manichee, by the pru­dent carriage, and pious conference of his mother Monica. I meet with a story of one that gave a young prodigall a ring with a deaths-head, with this condition, that he should one hour dai [...]y, for seven daies together look and think upon it, which bred a great change in his life. It were easie to instance in many things that have occasioned good in this kinde, so may the Sacrament doe, yet not be an ordinance proper to convert, as the word is.

2. To establish and confirm the truth in this case, that the Lords Supper is not that whereby is to be wrought the con­version of sinners, which I shall make good from three grounds.

• [Page 181]1. From the waies of conversion.
• 2. From the kindes of conversion.
• 3. From the terms of conversion.

1. If the Sacrament converts sinners it must be by one of these two waies.

Either as a naturall Agent, by an inhe­rent power; or, as a morall Instrument, by a derived power.

The Sacrament sure doth not cause con­version in a physicall way,Causa in actis posita impossibile est non sequi effectum. from its own vigorous nature and inherent power, for then when that cause is actually proposed, such an effect would be ordinarily produ­ced, as appears is not. No naturall imme­diate cause, hath the effect going before, or long after. Conversion is before any Sacrament received in severall, and in other they receive Sacraments, and yet the Lord knows, remain unconverted. Naturall causes and their effects do so re­ciprocate, as bring but forth the cause, and soon follows the effect. But so the Sacrament works not upon Saints, where there is no such putting of bars, as may be conceived by sinners, yet how oft is the effectuall benefit thereof from them sus­pended? they finde not the good a great while, yea it may be much of that they so much desired, they meet not with, which [Page 182] argues it hath no inherent power, as a na­turall cause to act from it self upon good, much lesse can be lookt for upon bad. There is difference between a naturall and a morall Agent, God conveys power to a naturall Agent to doe its own action, so to work from an inward principle of it self, as to bring forth such effects as per­tain thereunto. This is not the case of the Sacrament: And as it hath not a power to work by way of inhesion, for the conversion of sinners, so neither by way of dispensation or elevat on of God, to that use in its ordinary course, as it hath not a power to convert from an ab­solute inherence, so neither as an institu­ted ordinance, set apart for that purpose. Second causes can effect nothing without the continued concourse of God, the first cause, carrying them to tha [...] end he in­tends.Instrumen­tum totum subservit actioni prin­cipalis agen­tis a quo di­rigitur. Instruments only work, as they are appointed, assisted, and directed by the chief Agent; now for the Sacra­ment to convert, is not the work for which God hath ordained it, for which God attends or intends it. It hath no derived power for that purpose, should the Lord have meant it for this matter, he would have left some precept to injoin [Page 183] the Minister to give, men to receive it for that end, some promise to accompany and encourage the use hereof for this cause: as he hath done for the word to dispense and hear that, that thereby sin­full men may be converted and live, Isa. 55.3. Encline your ears, hear, and your soul shall live: Yea men for present dead in sin, yet the Lord hath promised they shall hear his word and live, Joh. 5.25. The hour is, the dead shall hear the voice of Christ, and they that hear shall live, hence we have warrant to sound the word of life in dead mens ears, but where is the warrant to put the bread of life into dead mens mouths that thereby they may convert and live?

2. Conversion for the kindes is two­fold, as we finde by its foot-steps in the new Testament.

A conversion from Gentilisme to Chri­stianisme.

A conversion from the state of nature to grace.

The later is more then the former: The former conversion may be, and yet men never come to the later, as it were easie to instance from divers in the Apo­stles daies, who though they were con­verted [Page 184] from Paganisme to Christianisme, yet were not converted from the cor­ruption of nature, to a state of sanctifi­ing grace, now this conversion being the more excellent, it is the more difficult, yet if the Lords Supper be proper and prevalent to cause this conversion, which is the greater and rarer, why not apt and easie for to effect that conversion rather, which is lower and lesser. Yet

1. If so, then how was it that our Sa­viour sending forth his disciples to con­vert men to the Christian faith, out of the Pagan world, did not appoint them to administer his last Supper, as well as to preach the Gospel, and baptize, Matth. 28.19, 20. Act. 26.17, 18. God speaking to Paul, I send thee to the Gentiles, to open their eyes, and to turn them from darknesse to light, &c. How? by giving to them the Sacrament of the Supper? No, by o­pening to them the doctrine of the Gospel.

2. If so, then were we to go to the Jews, Turks, Indians, to convert them to the faith of Christ, at our first entrance we were to administer the Supper of Christ, as well as to preach the Gospel of Christ, that being a converti [...]g ordinance, [Page 185] and a way for the first gathering a Church, as well as this.

3. The terms of conversion, are from sin and satan, to God and Christ, Act. 26.18. Now if the Lords Supper be set up in the Church to convert and turn men from sin, to God, then when we finde men most desperate in sin, and distant from God, obstinate in sin, and most op­posite to God; we ought to presse them, not only to take good counsel from the word, but to take bread and wine at the Table of the Lord, to deal with them in this as in that, 2 Tim. 4 2. I charge thee to Preach the word in season, and out of sea­son, that is, saith one, both to the willing and the unwilling. Yea, and so must we deliver the Lords Supper, urge it upon men, though no minde to it at all, if that it be as the word appointed for their con­version, yea and may not the Christian Magistrate go further? who in the Church, though he cannot force inward conver­sion to the faith, yet may compel to the outward means appointed for mens con­version, and so constrain people to par­take at this Table.

This then might colour that custom and constitution to injoin all at 16. years [Page 186] of age, to receive the Sacrament: the thoughts of it makes my heart even quake, no doubt this hath been the damnation of divers. As the cruell Spani [...]rds forcing the Indians into the rivers, pretending baptisme, and so caused the destruction of numbers. But to conclude, if the Sacra­ment be a converting Ordinance, give the word whereby it is ordained to convert, for as it must have a word of Institution, or it could never be a Sacrament, so it must have a word of Institution for what it works as a Sacrament.

Object. As is the word so is this, a teaching, therefore a converting Ordi­nance.

Answ. A teaching therefore convert­ing, it follows not, if we respect even the word, its end in teaching is not only the converting of sinners, but the perfecting of the Saints, Eph. 4, 11, 11. Christ gave some Apostles, some prophets some E­vangelists, some Pastors and Teachers, not some Pastors, and some Teachers, as in the rest, but joining them together, Pastors and Teachers, intimating (as Au­gustine and so Anselme expounds) two names but one office, importing how the Pastors place is to reach.

But as we observe who, so why. For the perfecting of the Saints, [...]. for the joint­ing of the Saints. The Greek word is from Chirurgians who set limbs in joint being out of place, and binde up splittered bones that be broke, so as they may become strong and sound. When Gods Saints by their lesser slips are like limbs out of joint, or by greater fals are brought to broken bones, Psa. 51.8.Ossa anima spiritualia. Basil. then its the Pastors place by teaching to set, and binde so up, as after to be more strong and stable: Thus in the ministry of the word, the great end why we teach is, the good of Gods Saints, to recover their relapses, to encrease their graces, and so present them perfect in Christ, Col. 1.28. So the Lords Supper which we administer, its true it teacheth, to wit, the Saints of God, to see the love of God, in the death of Christ, to know and to apply the mercies of God, in the merits of Christ, it teacheth them the vertue of a crucified Christ, in conquered lusts, and quickned graces, &c.

Ob. Baptism is a regenerating Sacra­ment, Object. and therefore so likewise is the Sup­per of the Lord.

Answ. Answ. We grant that Baptism through the Spirit is regenerating, Joh. 3.5. Ex­cept [Page 188] a man be born of water and the spirit, &c. Christ saies not, born again of the spirit and water, but of water and the spirit. He puts not water after the spirit, as fire is put after the Holy Ghost, Mat. 3.11. as if the word water, were only ad­ded to explain the spirit, the workings whereof are as water, so fire there is after the Holy Ghost, to shew tha [...] its workings are like fire, intending by both but one thing, but water is set before the Spirit, thereby to import that another matter be­sides is meant, to wit the Sacrament of Baptism, the outward sig [...] whereof is water, and indeed baptisme in ordinary course where it may be had, [...]s of necessary use for regeneration and salvation. There- our Saviour speaking to Nicodemus, who was a man that might have Baptisme, if he would, assures him, that except he was born again of the water of Baptism,Hooker. Ec­clesia polit. lib. 5. 59. & 60. and the work therein of the spirit, he could not enter into the Kingdome of God. Hoo­ker affirms that thus all the [...]ncients were wont to expound the place. And that Baptisme is through the spirit a sancti­fying and regenerating O [...]dinance, the language of other Scriptures speaks the like, Eph. 5.26. Tit. 3.5. 1 Pet. 3.21. But [Page 189] that therefore the Lords Supper is so, it follows not, nay rather therefore the Lords Supper is no regenerating Ordi­nance, because Baptisme is, for as the Lord will have Officers so Ordinances for seve­rall uses in his Church, and not all about the same businesse, as we say of the four Elements, that one is earth, another air, &c. it is for the good of the universe, and that this is earth, and that air, is the plea­sure of God the creatour, so for the two Sacraments, that one is for regeneration, another for confirmation, is for the good of Gods Church and chosen, and that this is for spirituall birth, and that for spiri­tuall growth is from the pleasure of the Lord, the institutor. The Lord appoints two severall Sacraments, to sute to two severall subjects, and to serve for two severall intents, Baptisme being a regenerating Sacrament fits to Infants, who are subjects capable of the inward grace, therefore of the outward means. The Lords Supper being a corroborating Sacrament, fits for men converted to, though weak in the Faith: God loves to work by means, now for the regenerati­on of Infants, there is no other fit Ordi­nance, whereof they are capeable but bap­tisme, [Page 190] Men grown, for their conversion and regeneration, there is the word preacht, a proper Ordinance whereon [...]hey ought all to attend for that end, Jam. 1.18.19. Of his own will begat he us, by the word of truth, wherefore let every man be swift to hear.

The Sacraments as they are meet for severall persons, so for severall purposes.

Baptisme is the breeding Sacrament.

The Lords Supper is the feeding Sa­crament.

We must be bred before fed, and yet fed, being once bred:

Baptisme is once administred, it being sufficient we ere once new born. The Sa­crament of the Supper is oft celebrate, be­cause we need frequent food. Baptisme is a Sacrament more contract, the subject being capable of lesser receipts. The Lords Supper is of a more enlarged compasse, the subject thereof having larger capacities, grace once received though at first but little widens, as it were the soul, and so is meet for more.

Baptisme hath but one ma in businesse, the regenerating, washing, purging the soul from the stain of sin, hereupon one sign in this Sacrament sufficeth, to wit water meet to intimate its main work.

The Lords Supper hath more businesse then one, hereupon two signes are taken for this, to wit, bread and wine which do lively signifie what this Sacrament concerns, Two things especially.

The encreasing of our grace.

The enlarging of our peace.

Bread represents that in Christ, which is to confirm and settle our souls in grace.

Wine represents that of Christ, which is to comfort and settle our souls in joy and peace.

In this Sacrament Christ comes forth more fully with his body and bloud, that he may the more sweetly solace the souls of his servants, so we see the work of re­generation pertains to Baptisme; the Lords Supper hath other glorious designs, that peculiarly concern the Saints of God.

Object. Object. Unprofitable hearing the word is as great a sin, as unworthy receiving of the Sacrament, therefore if men be not suffered to receive, they should not be al­lowed to hear.

Answ. Answ. Unprofitable hearing Gods word, is a great sin we grant, Mat. 11.29. Heb. 2.3. wo then to that soul that adds [Page 192] to that this great sin of unworthy recei­ving the Sacrament, that man who falls between these two milstones, no marvell he be ground to powder. The ship where­in Paul was Act. 27. cast in a tempest, where two seas met, was without help broken all to peeces. ver. 4. O let men beware they do not plunge their souls where two such great sins meet, for how shall they then escape?

Men guilty of the one have the more cause to keep off from the other,

2. Unprofitable hearing the word is not so great [...] sin, as unworthy receiving the Sacrament, which I shall clear from a fourfold cause.

1. Because unprofitable hearing is a sinfull act, only in the manner, whereas unworthy receiving is sinfull, both for matter and manner, men remaining in a bad estate, are bid to hear the word, it being a duty that concerns all. Three or four times in one chapt. we have this charge given, That whoever hath an ear to hear, must hear. Rev. 2.7. an [...] God threat­ens those who refuse to hear, Act. 3.23. so that men hearing, the act is materially good, being that which God commands, and the action is not to be omitted, but [Page 193] the Actor, and the manner of the action is to be reformed. They doe not sin be­cause they hear, but it is their sin not to be bettered by hearing, but now for wick­ed men to receive the Sacrament, there being no word to warrant it, the very thing in the substance of it is sinfull, be­sides those evil occurrences in the trans­action that makes it more out of measure sinfull.

2. Because naturall men coming to the word, may possibly not be alway and al­together unprofitable hearers: whereas so oft as they come to the Lords Table they are certainly alway and altogether unworthy receivers: they hearing the word, though they do not gain so much good as we wish, yet they have some be­nefit, they are not converted, yet they are restrained, and in many things reformed, as Herod was by hearing of John, Mark. 6.20. they are not altogether wonne, yet they are oft almost perswaded; as Agrip­pa was in hearing Paul, Act. 26.28, 29. so its meet they hear still. Whereas wicked and worldly men, let us take them when we will at the Table of the Lord, they are all every one, altogether, every way unworthy receivers, sitting under a sad sin.

[Page 194]3. Because this unworthy receiving doth ever suppose unprofitable hearing of Gods holy word. Both

1. Before the Sacrament, and

2. In and at the Sacrament.

Whereas unprofitable hearing doth not so suppose unworthy receiving.

Wicked men in that they receive the Sacrament unworthily, we may conclude they have often heard the word unprofi­tably. The word of God it doth alway accompany the Sacrament, though the Sacrament goes not ever w [...]th the word, where the Sacrament is there is the word. A word of institution, and some words of instruction, of ordination and exhor­tation. At the Sacrament there is not on­ly to be seen terrene signes signifying, but also to be heard, the divine word sancti­fying, so that a man cannot sin against the Sacrament in unworthy receiving, but he also sins against the word by unprofitable hearing, whereas a man may sin against the word by fruitlesse hear [...]ng, and yet not sin against the Sacrament by wretched receiving, and so the sin lesse, being single, then when they both meet in action and season together.

4. Because in unworthy receiving the [Page 195] Sacrament greater mercy is abused then in unprofitable hearing of the word, and that in two respects.

1. If we respect the matter of mercy represented.

2. If we respect the manner of repre­senting mercy.

The mercy represented in the Sacra­ment for the matter of it, is surpassing. The word proceeds out of the mouth of the Lord, the Sacrament issues out of the side of the Lord, nearest his heart. In the word we have the sayings of God. In the Sacrament the sealings of God. In the word is the breath of Christ. In the Sa­crament the bloud of Christ. In the word we have the love of God, in the voice of Christ. In the Sacrament the love of God in the crosse of Christ.

The representing of mercy in the Lords Supper, for the manner is very admirable beyond the way of the word. The most taking way upon the heart, is proposing, of objects to the eye, Lam. 3.51. Great sorrows on earth are caused by dolefull spectacles, and the best comforts of hea­ven, lie in beatificall visions. At the Lords Table there is not only sounds for the ear, but signes for the eye, not only [Page 196] audible documents, but visible elements, that we may not only hear of Christ, but see him, yea take and taste him, all the senses are met with, the more to move the heart, God helps the weak [...]esses of his servants, as Christ condescended to Tho­mas, Joh. 20.25. Come see the prints of the nails, put thy finger into the hole of my side, &c. thereby to strengthen his faith; and thus in this, and therefore where such mercy is abused, sin must needs be encreas­ed. So seeing the surpassing greatnesse of this sin of unworthy receiving, compa­red with the sin of unprofitable hearing, it may justly deterre many from the Table of the Lord.

Object. Obj. All with us have taken the covenant, therefore all may take the Sacrament.

Answ. Answ. Its true, men among us have taken the covenant, and could we see in their course a care accordingl [...] to keep it, it might be a good mark and means to commend them to the table of the Lord. History tels of the old Covenanters or Leaguers in France, who solemnly took an oath, the tenour whereo [...] runs thus, If I incline to contrary parties, If I make any marriage, enter any friendship, If I af­ford any help, or say to any of them; God [Page 197] speed you, that day let a thunderbolt strike me dead. And O the care in their after course, thoughts of their covenant, fears of the thunderbolt, held them in conti­nuall awe: were things thus with us it were something. But

2. For many among us, their taking the Covenant, is as no taking, for though they have taken it into their mouths, to vote for it, and into their hands, by subscribing their names to it, yet they never took the Covenant into their hearts, to love it, or into their lives to folllow it. They once took it, but they have untaken it again; what they once said with their mouths, they have oft since unsaid with their lives, they have made a covenant with God and heaven, but live as if they had made a covenant with the devil and hell, Isa. 28.15. They have by abominable rebellions broken their covenant with God, and covenant breakers are no fit Sacrament takers. Those that go out from the covenant are not meet to come into the Sacrament. To come to the use of a Sacrament in the abuse of a cove­nant, to think of a Sacrament course un­der a covenant curse, such may rather look for judgements from God, then Sa­craments [Page 198] from Christ. I have read of Ʋladisl [...]us King of Hungar [...], having by covenant and oath, concluded with Amu­rathes of an inviolable peace between the Turks and Hungarians,Amurath the sixt Em­perour of the Turks. yet after contrary, this Hungarian King proclaiming warre with the Turks, and being in a hot battel where Amurathes was wors [...]ed, he puls out of his bosome the articles of the co­venant, spreads them and looking up to heaven, cries, O Jesus Christ, to these leagues thy Christians have sworn by thy name, and broken them again, If thou be God revenge this wrong, Insta [...]tly the bat­tel turned, Ʋladislaus was slain, his Army put to the sword,Annales Si­lesiorum. Chron. Ca­r [...]on. lib. 15. and O the butcheries and bloudsheds that followed upon the Hungarian Christians. Those men then who have broken a solemn Covenant made more immediately with God him­self, shall they think to come [...]o this Ta­ble, and drink the bloud of Christ? nay but rather that God to their [...]dversaries should give out their life bloud to drink, and in stead of their eating the body of Christ, God should cast out their car­kasses for the fouls of the air to eat.

3. The very covenant eng [...]ges many to keep, and to be kept off from the Sa­crament.

Doth not our Covenant binde us to reform Religion according to the word of God, in doctrine, discipline, and the practise of the best Reformed Churches. Now to ad­mit men in their known wickednesse, to the Table of the Lord, crosses [...]he word of God, and way of the Churches, this is not to reform, but deform Religion, this is not to conform it to the word of God, but to transform it according to the will of man, doth not the covenant re­quire to extirpate prophanenesse and what ever is contrary to sound doctrine and the power of godlinesse, and will this allow prophane men to presse to the Table of the Lord?

Doth not the Covenant injoin, to go before others in an exemplary Reformation, to be humbled for our own, and other mens sins, &c. And yet may we embrace men in their sins, to sit down at the Supper of the Lord? Or doth not the covenant, as in other things, so in this, call for a stricter course then ever?

Object. Object. If men be bad, they have the more need of all good means to make them good, therefore the Sacrament.

Answ. Answ. Bad men indeed have need of means to make them good, but then it [Page 200] must be fit and sutable mea [...]s appointed for that end.Qui scelerate vivunt in Ecclesia & communicare non desinum putantes se [...]ali commu­nione mun­dari, discant ad emend ti­onem nil pro­ficere sibi. Orthod. Cons Art. 7. c. 2. de Sac. The Sacrament is not the proper means to make bad men good, but good men better. God hath set apart means, some for the reformation of the bad, some for the confirmation of the good; now the proper means must be applied to each, or all in vain. Suppose a man in a dangerous disease, physick is Gods Ordinance, and a good means for cure, but then it must be proper physick, sutable for that disease, or else it may kill, instead of cure, So in this.

2. The Lords Supper in stead of ma­king bad men good, bad men may there­upon become much worse, so it oft falls out when such receive, from a double reason.

1. By reason of their own presumpti­on, having been at the Sacram [...]nt they the more boldly cast themselves o [...] the occa­sions of sin, and if they be o [...]ertaken in some foul fault, it is but going to the Sa­crament again, and all will be well, us a diseased man ventures into the cold, and wrongs his body with all diet, making account to recover it by a few pils, or a purge, at present or at spring.

2. By reason of Gods just judgement, [Page 201] they prophane the Sacrament, and God leaves them to their prophanenesse, they come in sin, and God lets them go out in sin, and go on in it, worse after then ever, God in stead of giving them Christ, he gives them up to their lusts, which they prefer before Christ.

3. To put men openly bad by the Sa­crament, may be the best means to make them good, 1 Cor. 5.5. Deliver such a one to satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord. A sad punishment so to be given up to the devil, yet thereby is meant a double good, the destruction of sin, and the salvation of the man, that thereby flesh may dye, and the spirit may live. A smart salve, but a sweet cure. A proper plaister for filthy sores.

Object. Object. Thus to put people from the Table of the Lord, is an imperious novelty struggled for by men that still love and long to Lord it.

Answ. Answ. To debar notorious sinners from this Sacrament,

1. It is no novel thing.

2. It is no imperious thing. To clear both,

1. Let us see how this is no new cen­sure, [Page 202] if we look either to later times, or to remoter times. Convocations and Canons have concluded this as a charge upon the Minister,Canon. 26. that he should not in any wise admit any of his f [...]ock openly known to live in sin notorious without testifying repentance.

In the Rubrick of the common praier Book before the Communion, it is thus injoined.

That, If any be an open and notorious evil liver, so that the congregation is by him offended, the Minister shall call him, and advertise him in any wise not to presume to the Lords Table, till he hath openly declared his repentance, and given satisfaction to the congregation offended. So if persons per­sist in variance, he must not suffer them to partake of the Sacrament till [...]hey be re­conciled: If one seek peace and the other refuse, the Minister shall admit the peni­tent person, but not him that is obstinate. Yea memorable is that which the commi­nation against sinners in the Ser [...]ice-Book, mentions. How in the Primitive Church there was a godly discipline, that such persons as were notorious sinners, were put to open penance, that their souls might be saved in the day of the Lord, [Page 203] and others made more afraid to offend. In stead whereof, till the said discipline may be restored again (which thing, saith the Book, is much to be wished) it is thought good, &c. Yea if we go to fur­ther times the Ancient Fathers speak up full to this. Ambrose, Volo veniam reu [...] speret pe­tat cum la­chrymis, petat populi totius fletibus, ut ignoscatur obsecret & cum 2^o ut 3^o fuerit dilata ejus commu­nis credat re­missiu [...] se sup­plicasse. De poenit. l. 1 c. 1 [...]. who lived in the times of Gratian and Theodosius Empe­rours about the year of our Lord, 374. saith thus, I will that he that is guilty and hopes for mercy, to seek it with tears of the whole people, and if twice or thrice he be yet refused at the Communion, let him think he hath repented too slightly, and go to his work again more throughly. When The­odosius the Emperour had commanded a slaughter at Thessalonica, and soon after offered to come to the Sacrament, Am­brose forbids him, Wilt thou, saith he, reach out thine hands yet dropping with Innocent bloud, and with them lay hold of the blessed body of the Lord, or life them up to put that precious bloud of Christ to thy mouth? Chrysostom is both vehement and abun­dant in this,Chrys. T, 2. in Mat. Hom. 83. Col. 670. who lived about the year of the Lord, 398. To the Lords Table, saith he, it is worse to admit a man openly pollu­ted with sins, then a man bodily possessed with devils, referring to the custom that [Page 204] then was to keep off 3. sorts from the Supper of the Lord, Catechumeni, Ener­gi [...]meni, Profani, and accounting this last the worst, Let him be, saith that Father, who he will, a Magistrate a Captain, a crowned King, if he come in his sins, he must be put by: No small vengeance hangs over their heads, that will ad­mit such men to the Supper of the Lord. I had rather give my self a sacrifice, then give to such men the Sacrament, thus he. So Cyprian, Cypr. Sermo. de lapsi. 50 pag. [...]21 lib. 1. Ep. 3. lib. 4. Ep. 2. who was about the year after Christ, 240. exceedingly condemns the rash giving the Supper of the Lord to some relapsed from the fait [...], and wretch­ed in their life, and commends other con­gregations for care in this case, conclu­ding that this holy ordinance doth not appertain to all Justin Martyr, who was about the year after Christ, 150. in his Apology for Christians to Antoninus the Emperour, writes thus, In our Assem­blies we admit none to the Lords Supper, but such us being baptized, continue in pro­fessing the true faith, and leading such a life as Christ hath taught. His testimony is the more to be marked, living so near the Apostles times, not above thirty years after S^t. John, yet then th [...]s course was [Page 205] practised in the Churches of Christ, and so running along through centuries of years, I might multiply in late writers, Bilson in his Christian subject, and perpe­tuall Church-government: Not only the lack of the word and Sacraments (saith he) but the abuse of either, greatly ha­zards the weal of the whole Church, yea casting holy thngs to dogs, &c. procures a dreadfull doom as well to consenters as presumers,Divina ma­iestas & E­vangelica disciplina exigit de publicis pec­catoribus eti­am petentibus sacra dene­getur com­munio. 3 [...]. pa. quast. 30. Art. 6. it being the way to turn the house of God into a den of theeves, if pro­phane ones be allowed to defile the myste­ries and assemblies of the faithfull. Yea I finde Aquinas, The majesty of Church-discipline (saith he) should never suffer this, to let open, and known offenders pre­sume to the Table of the Lord, so that to debar such is no new thing, and

2. No imperious thing. A ministeriall power to censure scandalous sinners, sure belongs to the Officers of the Church, though a lording power over due priviledges, pertains not to any in the Church, such exercise of dominion our Saviour forbids, Mat. 20.25, 26. as may prove to any unjust or injurious, but shall there therefore no rule or autho­rity take place in the Church? Bucer well [Page 206] notes out of those words of Christ in Mat­thew against Anabaptists, [...]e that accor­ding to the will of God bears rule godly,Multi sum qui discipli­nam imperiū esse iudicans ac rationalē castigationē superbia as [...] signaniquum non sit impe­rium nisi ubi aliquid iube­tur igiustum noc superbiae nisi ubi neg­ligitur disci­plina. doth nothing lesse then domineer or lord it, for he does most of all serve. In this we are the servants of the Church, not lording, but labouring for its good, i [...] purity (and peace, Austin speaks excellently to this, for it seems in his time there were those who opposed this power in the Church, and charged it to be an imperious pride, whereupon he saies thus, there are many who account good discipline an imperi­ous rule, and ascribe just censures to be the fruits of pride, whereas it is not impe­rious, but where somewhat is comman­ded injurious, nor is it pride but where due discipline is neglected and contemned. Its horrible pride in those that will not submit to Christs government. When re­formation begun in Luthers time, some prophanely professed they had rather live under the dominion of the Turk, then where all should be ordered according to the will of God: such I fear, remain still that will not come under rule, though that which Gods word requires. Du­ty in this kinde, the Apostle three times in one chapter commands, Heb. 13. Re­member [Page 207] them that have the rule over you, ver. 7. Obey them that have the rule over you, ver. 17. Salute them that have the rule over you, ver. 24. Sure in the Church­es of Christ, though none to lord over, yet some to rule over, Christ hath appoint­ed: so some to be ruled.

Obj. To put people by the Sacrament, Object. is a judging mens consciences, when God alone knows the heart.

Answ. Answ. The true knowledge of mens hearts is twofold, to wit,

1. Intuitive, which is by an immediate looking in.

2. Arguitive, which is by a further going about.

In the first sence, so God only knows the hearts of men, his eyes by an instant and direct inspection, takes at once an exact view of all the windings and corners of the crookedest and closest hearts, Pro. 15.11.

In the second sence, so we know the hearts of men by fetching a compasse, and comparing one thing with another, and by reasoning from one thing to another, we argue out the estate of mens hearts, Pro. 20.5. Counsell in the heart of man is as deep waters, but a man of under­standing [Page 208] draws it out, let mans heart be never so great a deep, and the counsels of it lie never so low, yet the fiery and fla­ming eye of God, suddenly sees to the bottome. An understanding man can by reasoning and observing draw out the the heart in its counsels and colours by degrees. The inwards of every mans heart lies open and naked to the eyes of God, [...] as the intrals of a beast, when the skin is puld off, the belly ript up, and parts cut asunder, lie open to our eyes. Thus the Apostle expresseth it in the greek Heb. 4 13. yet we may by o [...]tward disco­veries learn to know much of mens hearts.

A twofold knowledge is here further considerable.

A knowledge by the roots.

A knowledge by the fruits.

1. By the roots, that is, by what runs within, the workings in and of the heart more abstractly, thus we know our own hearts by the thoughts.

2. By the fruits, that is, by what comes ordinarily out from men in their words and deeds, and thus we know other mens hearts, Mat. 7.16. By their fruits ye shall know them. And now acordingly we [Page 209] judge. If I would judge my own heart and estate, I will look first to what lies in­ward; and observe the workings and movings of my own thoughts.

If I would judge another mans heart and estate, I will look to that which lies outward, and observe the way of his words and works.

There is a great difference between Gods judging of men and our judging of them. God judgeth of mens waies and works, according to the heart, and in­ward thoughts. If a mans heart be good or bad, so God reckons the man good or bad. We judge of mens hearts according to their waies and works, when the stream of a mans life runs puddle water, we judge the spring head in the heart, is un­clean and naught.

1. We judge by their words of their hearts, for out of the abundance of the heart, the mouth speaks, Mat. 12.34. The Physitian looking upon the sick mans tongue, when he sees that foul, he con­cludes it is worse within, when mens tongues are black and speckt with oaths and lies, it argues a rotten heart within. It's a smoakie house where ordinarily the smoak breaks out at doors and win­dows.

By the words of mens mouths they be­wray the thoughts and estate of their hearts, Act 8. When Simon Magus offe­red to buy the gifts of the Holy Ghost with money, then Peter knew his thoughts were bad, and his estate was naught, Pray that the thoughts of thy heart may be forgiven thee, for I perceive thou art in the gall of bitternesse, and bond of iniquity, ver. 22, 23.

2. We judge of mens hearts by their works. The hand of the watch or clock without, shew how the wheels within go. The heart is the fountain of all acti­ons, Out of the heart proceeds, murders, adulteries, thefts, &c. Mat. 15.19. An evill man out of the evill treasure of his heart, bringeth forth evill things, Mat. 12.35. We read of Tiberius, when one pretended to the crown, [...]. Ioseph. de bello Iud. lib. 2. cap. 5. and could not by many questions be tripped in his tale, he desired to feel his hand, and finding not there the delicacy and softnesse of a prince, but the hardnesse and brawninesse of a mechanick, he soon di [...]covered the truth, Let men pretend to Christ, yet if their hands be hard, if they be exercised in the works of wickednesse, the workers we know be naught, and we judge them [Page 211] men unmeet for the Table of the Lord.

Object. Mat. 7.1. Judge not.

Answ. Rash and unjust judging of men our Saviour forbids, which as Augustine hath well observed, consists especially in two things.

1. When we see a man do good,Non repre­hendamus ea quae nesci­mu [...] quo ani­mofiant, nec ita reprehen­damus qua manifesta sunt ut des­peremus sa­nitatem. Aug. de ser. dom. in mon­i [...]. lib. 1. yet judge his internall meaning therein to be naught.

2. When we see a man do ill, and so judge his eternall being, that therefore he will never be good. When we judge a wicked man unmeet for the Table of the Lord, we do neither of these, we judge him from his ill actions, to be for present in an ill condition, what his case shall be for future, we enter not upon.

Object. Object. Though men be wicked, yet there is no word to warrant their refusall from the Sacrament.

Answ. Answ. To the Sacrament, Is there any word to warrant their acceptance? That which the word of God doth not embrace and allow, it doth refuse and forbid. If the Scripture doth not approve their ad­mission, it doth approve their rejection, as in other things so in this where Gods word is not with, its against.

[Page 212] Quadam in Scripturis & sunt & di­cuntur, qua­dam in scrip­turis sunt etsi non dicuntur.2. Warrants for things are found in the word two waies.

Formally in syllables.

Virtually in principles, by explicite sentence, or implicite consequence: many things may have a sufficient Scripture-warrant, though not a direct expresse Scripture-word, To the case in hand, That professed Pagans, Idiots, mad men, persons actually drunk are to be denied the Supper of the Lord, the Sc [...]ipture surely warrants it, yet where doth the Scripture expresly word it?

The Gospel condemns all unworthy receiving, and declares that whoever eats and drinks unworthily, eat and drink their own damnation, 1 Cor. 11.29. and the Gospel commands all pastorall care to prevent sin, and by all good waies to pre­serve, and save the souls of such as are un­der charge, Act. 20.28. Now come to such as we may be sure will fall under this soul damning sin of unworthy receiving the Sacrament, if we admit them, to pre­vent so sure a sin, and so for a judgement, the Gospel well warrants our refusall of them: where there is in men an unwor­thinesse in their conditions, there will be a certain unworthinesse in their transacti­ons, [Page 213] if sinfull in their estates, then sin­full in their acts, so that as a reall unwor­thinesse, secret and hidden, yet known to a mans self, should make him of himself forbear the Table of the Lord, so reall un­worthinesse when it is visible and open gives from Gods word a sufficient ground to them in place that know it, to forbid those the Table of the Lord.

And if Gods word warrants that to be adjudged visible unworthinesse, and de­barrable from the Table of the Lord, which ariseth only from a privative cause, as want of wisdome in a fool, or use of reason in a frantick man, then without doubt the word warrants our judging that to be vi­sible unworthinesse, and sufficient to de­bar from the Lords Table, which also proceeds from a positive cause, to wit, open evils in wicked men.

3. Gods word yet gives forth its war­rant more fully not to suffer such sinfull men to conscience with us at the Supper of the Lord.

How the word forbids our communion with them, and commands our carriage towards them: Two things ther are to be taken notice of.

First, There is a private familiarity [Page 214] in ordinary converses.

2. There is a publike fellowship for re­ligious uses.

Now our care and carriage towards wicked men, in respect of both these, lies thus.

For the former the word of God re­quires, that we draw forth from among them.

For the latter, the word of God en­joins, that we put them fo [...]th from a­mong us.

If we respect intimate familiarity in private converses, the Scripture cals us to withdraw from them, 2 Thes. 3.6. We command you brethren, in the name of Jesus Christ, to withdraw your selves from every brother, that wa [...]ks disorder­ly. He doth not say, withdraw from the Congregation in which, or from the pub­like Ordinances at which, [...] disordered brother is, but from the disordered brother himself in respect of private society, and keeping him company so explained, I [...]. 14. Do not company with him, that he may be ashamed, to withdraw from the Con­gregation where he is, it doth cast shame upon them all, as well as him, which in­justice the word no where warrants. If [Page 215] we respect publike fellowship in religious exercises, and for the congregationall use of holy Ordinances, then the way the word prescribes is, not to come out from among them, but to cast them out from among us, we must keep our stations still, and remove them, not our selves. This course the Apostle appoints the Church of Corinth, concerning the incestuous per­son, 1 Cor. 5. In which chapter he speaks to the point in hand, two considerable waies.

1. By a figurative allusion in the 7. verse.

2. By an illative conclusion in the last verse.

1. The Apostle alludeth unto the fi­gures and fashions, as the feast of the Jew­ish Passeover was wont to be celebrated, to wit, with unleavened bread, Exo. 12. Now the similitude being thence fetched, we may think the Apostle therein had a principall aim to direct these Corinthian Christians the rather, touching the course that ought to be taken among them, for the more pure administration of the Sup­per of the Lord, it succeeding in the place, of the Passeover, and perswades to purge out the old leaven, that is, put out scan­dalous [Page 216] and vitious livers, that as former­ly the Paschall, now the Eucharisticall feast may be well kept, ver. 8. the reason is given in that leaven let alone it may sowr the whole lump.Cum fratre in que vitia hac reperi­untur, non solum sacra­menta sum edenda sedus communam escam de­cet, ut crubes­cat cum vi­tatur, & se corrigat. Amb. com. in 1 Cor. 5. One scandalous sinner let alone, may prove prejudiciall to the Assembly, purge out therefore. &c. Let not prophane persons be suffered to eat with you at the Lords Table, so Am­brose long since, and Diodat of late, under­stands that eating mentioned in the 11. verse, to comprehend. Because their leaven of wickednesse, may leaven others, therefore they are to be purged out, and not to be eaten with, now an immutable reason makes an immutable command, so that this Apostolicall injunction to the Church of Corinth, is obligatory upon all the succeeding Churches of Christ, where the reason fals.

But 2. we see how the Apostle plainly concludes in the last verse, Therefore put away from among you that wicked per­son, The inference ariseth from somewhat immediately premised, to wit, their own constant way of judgement, which is ex­ercised towards those who are under their discipline, reaching to them within their own jurisdiction. Do not ye judge them that [Page 217] are within? ye so do, and ought to do, therefore put away from among you that wicked man, some have translated it in the neuter gender, to be some wicked thing the Apostle requires the Corinthians to put away,Aug. lib. 3. cont. Par [...]. cap. 2. so Augustine once expounded the text, but did after freely confesse his errour,Lib. 2. Retra. cap. 17. in his retractations putting it in the masculine gender, and referring it to a man, not a thing, put away that wicked man. [...]. The Greek word for wicked pro­perly signifies any evill one, and the Greek Article being added, it notes, [...] one more notoriously evill, as the Devill, or some vile wicked man, hereby the Apostle teacheth, that every evill man is not so to be put out, but such as be more egregi­ously evill, as this incestuous Corinthian. We finde how the Apostle phrases it in the 5. verse. To deliver such a one to Satan, &c. He that is such a one ought to be cast out from Church society, put away from among you that wicked man, and where the like cause is, this course must be used.

Object. Object. The Scripture indeed warrants compleat excommunication, and casting out from all Church-ordinances, but not suspension from the Lords Supper alone.

Answ. Answ. If the Scripture warrants that great excommunication in the whole of it,A quatenus ad omne va­let conse­qu [...]mia. then in all the lesser pa [...]ts of it, The whole implies the parts, The greater con­tains the lesser, and generals include their particulars.Omne majus continet in se minus. Excommunica [...]ion and Sa­crament suspension, are so related, that what word doth bring in the former, will bear up the latter. and if in the Church of Christ there be from the word a power to put wholly out, then there is a power in this or that to put by.

I shall clear this more fully by conside­ring the acts of disciplinary power in the Church, two waies.

1. In the kindes and g [...]adations of them.

2. In the ends and intentions of them.

As in the Church there are [...]everall sorts and degrees of sinners, so in the Church there ought to be severall sorts and degrees of censures,Nemo repen­te fit pessimus all among us are not alike evill, neither for matter, manner or mea­sure, no man at first is a sinner in the high­est degree, so no man at first is to have a censure of the higest degree, as excommu­nication major which cuts off, and casts out from all at one clap.

And as for the intent, end,Gladius non inimici ne­cantis sedme­dici sanantir. and aim of executing Church-censures, it is for the amendment of sinners, all this power be­ing for edification, and not for destruction, 2 Cor: 10.8. now means must be suted, both in quality, and quantity, as the end may be attained.

So much blood is taken away in a disease as may recover the patient,Tantum de­stinati su­men dum est quantum ad finem prodest. so much of an ingredient is put into a potion or medicine, as is proper for that man, and cure of that malady. So in exercise of Church-disci­pline, that and so much of that, as may restore the offender sufficeth,Supplicia non sunt multi­plicanda sine necessitate. if a lesse pe­nalty do it, no need of a greater, and for this course we have the warrant of the word, Mat. 18.15, 16, 17. If thy brother trespasse against thee, &c. If upon private admonition he acknowledged his fault, go no further, or if being admonished be­fore one or two more, in case the first have no force, if the second succeeds, there stop, if not rise on. Tell it the Church, and when it comes there, shall not the Church have power to proportion its cen­sures as the plantiffe had before it came there, Jude. 22, 23. Of some have compas­sion putting a difference, and others, save,Perkins in loc. pulling them out of the fire. The Apostle [Page 220] herein prescribes the course the Church is to take in censuring offenders. Of some have compassion, how? by letting them quite alone, there is no compassion in that, but by suiting judgements to the state of delinquents, where the sinner is more curable, let the censure be more favoura­ble, and where the sinner is more incorri­gible and obstinate, let the censure be more terrible and violent. Others save pulling them out of the fire, which is ap­plied to excommunication, of use in de­sperate cases, and so more seldome. In the Church of Geneva but two in 10. years struck with this doom, as M^r Beza re­ports.

The ancient counsels of Rome had rods and axes carried before them. Rods as en­signes of their lenity if offences lesse, and offenders penitent. Axes as tokens of severity, if offences were greater, and of­fenders incorrigible.

In the Church it's meet to have respect to offences and offenders, in inflicting cen­sures, those whom a lesse reformes, spare the greater, we grant

1. Some to deserve the utmost to be cast out from all, to wit, word, Sacraments, and praier.

As God sometimes sees cause to cut off some men by taking away both word and Sacraments from them:Quomodo execidit eos Do­minus? tum Dominus ex­cidit, quando propterincre­dulitatem E­vangelium aufert & Sa­cramenta. Oleuian. and thus God is said to cut off those incredulous Jews, Rom. 11.20. so his Officers sometimes may see cause to cut off some men by ta­king them away from both sermons and Sacraments.

It was a worthy expression of an ap­proved Authour, suppose any man,Bilson, Chri­stian. subject. part. 3. pa. 63 64, 74. & 52. saies he, be he a prince, if he will not submit himself to the precepts of Christ, but wilfully maintain either heresie or open impurity, the Ministers are to admonish him what danger from God is at the door, and if he impenitently persist, they must not suffer him to communicate either in divine praier, or any holy mysteries, a­mong the holy people of God, but whol­ly to be excluded the Congregation, Thus was Theodosius the Emperour excommu­nicated, whereupon Ambrose would not suffer him to enter into the Church of Millan, and it hath been the practise of the ancient Church to shut out of the Congregation of Gods people, incorrigi­ble persons, and not to allow them li­berty to come within the doors. Yet

2. There may be some to be debarred [Page 222] from the Sacrament only, and to be ad­mitted to the word and praier, who are more corrigible and curable,Deus iustitiae gladlum oleo misericordiae exacuit. towards whom its good to whet the sword of just­ice with the oil of mercy, according to the commendable custome of the Church, in the most pure and primitive times,Iust. Mart. Apolog. 2. two sorts we read of, to wit, such who were called Catechumeni, Isiodorus in lexico. who were newly entred into the faith of Christ, not yet baptized, and others who were called poenitentes who for some offence were en­joined to do penance, both these though they might lawfully hear the sermons, and pray together with the rest,Chatechu­meni exeun­t [...]. yet they might not partake of the Sacrament, but after the Gospel read, and the Sermon ended, the Deacon was wont to say, Go ye hence, ye may depart,Ite missa est. Qui non communicat, dei locum. Greg. dial [...]. lib. 1 cap. 23. Concils. Cart. 6. can. 6 con. Agathen. can. 60. Lapsi in hae­resim agentes paenitentiam cum catechu­meni egredi commonen­tur discodant so in Gregories time, the Deacon used to cry, you that are not to communicate, give place: to this accords the canons of severall Councels, which required grosse offenders, either in judge­ment or practice, to depart out of the Church, when the Sacrament went to be administred, though they staied till other exercises were ended, one in this case runs thus, Those who like dogs have gone back to their vomit, we decree they shall [Page 223] join in praier only with the faithfull in the Church,Vide Ep. de cretal. Si­ricij. but be kept off from the banquet of the Lords Table, that by this correction they may both amend themselves, and be an example to others. Chrysostome in divers places seemeth to divide the whole multitude into three sorts, whereof some were commanded away,Chr [...]. ad pop. Antioch. Hom. 61. and might not communicate, some departed away, and would not communicate, some remained still, who might and did communicate, the former he condoles, the second he condemns, and the last he commends. Whose pious practice it was, with great devotion to partake not only in the word and praier, but in the Sacrament also.Iewel. lib. 2. Artic. 1. de missa priv.

Other writers report how in the pri­mitive Church, as all the godly were re­ceived to the holy misteries,Greg. Neoca­sarriensis, can, so by watch­full discipline the apparent wicked and ungodly were removed, and that with great discretion, according to the enor­mity and quality of the faults. The great­est offenders were utterly excluded from the Congregation, as men not meet to be in the company of the godly, Others were suffered to enter into the Temple, and to hear the sermon, but to go out at prai­er,Audientes. Others were permitted to be present [Page 224] at praier,Cassiodorus out of So­crates Histo. tripar. lib. 9. cap. 35. stant rei, & velu t in lamentati­onibus con­stituti, & cū socra celebratio fuerit at impleta co [...] ­munio [...]em non percipi­unt. Dionys. Ha. Hierar, cap. 3. but from the communion they were required to depart, of such its said that during preaching and praier, they stand mournfully lamenting. but when that evercise is over, they are willed away, without the communion, untill they bring forth some more approved fruits of repen­tance.

Object. Object. Ministers have been accustomed a long time to deliver the Lords Supper to all, why should they be more strickt now, and people were wont all to receive, why any refused now?

Answ. Answ. This we shall consider and ex­amine two waies.

Collectively as the whole lies toge­ther.

Disjunctively in the parts asun­der.

If that which is objected be taken up all together, the main strength lies in pleading custome, thereby to warrant a universall admittance to this holy Ordinance, the weaknesse of which shall be discovered from two causes.

1. Because such custome hath been crosse to purity.

2. Because such custome hath been crosse to verity.

We finde how from a plea of custome the purenesse of this precious Ordinance hath been wronged and corrupted in two respects.

• 1. In respect of the Elements.
• 2. In respect of the communicants.

Upon this pretence such things in this Supper for Elements have been taken up, and continued, as Christ never ordained. To instance in these hereticks of old na­med Aquarij, because in the holy admi­nistration they used water only, and no wine, which doing they upheld from a long custome, Cyprian then alive wrote much against them, to refute the poorenesse of this plea, declaring how absurd it was, when in reason they were overcome, to defend themselves by urging the long custome. Upon this pretence also such persons at this Supper for communicants have been taken in and continued, as Christ never intended.

How common hath it been when such daies and seasons of the year have come. People meerly out of custome have thought they must come to the Table of the Lord. Chrysostome cries down such sencelesse conceits of severall in his time. I see many, saies he,Chrys. ad. Ep. Hom. 3. rudely and rashly [Page 226] presse to partake of the body of Christ, more out of custome then conscience.

If the time of lent, or day of Epiphany be come, they call to partake how un­prepared soever they be. Thus hath it been with multitudes among us, if some great time, as Easter or the like come about, then of course and custome, they must not misse a Sacrament, making custome their Christ, and Easter their Sa­viour.

Again where custome is without truth, it is only an ancient errour, now this cu­stome not alone destitute of, but opposite to truth, we may clearly conclude it. Tertullians saying is sound and good.Tertul. com. Mar. l. 4. c. 5.

That is truest which is f [...]rst, and that which is first is truest. Now if we look to the first administrations of the Supper by Christ, then by his Apost [...]es, and so on in the primitive times, all were not allow­ed the Table of the Lord, as is already de­clared, since sinfull men have [...]een suffered at the Supper of the Lord, but from the beginning it was not so. Chrysostome hath a considerable expression,Aquilarum non graculo­rum ha [...] men­sa est, Chrys. Hom. 24 in [...]. ad Cor. saies he, The Table of the Lord is that whereon the carcasse is laid, we must not suffer chattering jaies to come thereunto, for [Page 227] only high-flying Eagles are to feed there­upon, whom he excellently opens, we proceed to the parts of the present ob­jection, which are principally two.

1. That which pertains to the Ministers giving to all.

2. That which concerns the Ministers receiving all.

Ministers herein under charge are of two sorts. Some corrupt and vicious, o­thers godly and gratious. If we consider, it is no marvell for Ministers, scandalous and wicked themselves, to admit wicked and scandalous men to the Sacrament. Had we had that clericalis disciplina, which learned Bucer did so often call for in King Edward the 6. daies, it had preven­ted much evil in this kinde: for want thereof, O the monstrous miscarriages that have been among many of this order, both in their personall and Ministeriall places. To instance in this so black and blame-worthy the prostituting holy my­steries to prophane men, but such Mini­sters practice is a poor president to abide by in this businesse. Come to Ministers holy and good, unto whom this common coming of all to the Sacrament hath been the heaviest burden on their backs, and [Page 228] these I reduce to two ranks.

1. Such as after a while, have eased themselves of it.

2. Such as have stood stil, and groan­ed sore under it.

Hereupon many Ministers of pretious parts and spirits, that they might be deli­vered of this load, have been brought to forsake, some the calling, others the Kingdom, and to bid a finall farwell to dear England; ventring Sea-voiages, to live in poor wildernesses, to passe through boisterous windes and waves, to dwell among wilde beasts, with many wants: Others that have staied by it, how have they mourned under it, both to God and men! Hereupon at many a Sacrament, they have much straitned their own com­fortable communion with Christ, through the uncomfortable communion of others, this very ingredient hath imbittered the whole cordiall: how with troubled hearts and trembling hands have they dealt out the outward signes, with lamenting looks lifted up to God, besides many se­cret cries to heaven for help in this very thing! Yea and beyond what sorrowfull mournings they have made to God, they have given faithfull warnings to men in [Page 229] this matter, that they might take heed of sinfull receiving. O what beseeching with arguments, and denouncing of judge­ments, and standing in the way of wicked men, with Gods word, as well as they might, to hinder their coming in to the crucifying of Christ, as the Angel of the Lord stood with a drawn sword, in Bala­ams way, to affright his going on, to the cursing of Israel. Yea some have pro­ceeded further in the present case, but how farre soever any with us have former­ly acted, it is now meet we all doe more, and be more exact in this matter.

1. Because these be times of sorer tri­bulation, when a Church or Kingdom is in trouble, the Lord looks some good should be set up, that was not in it before seen, as when a woman is in travell, all a­bout her look for somewhat to be brought forth, that was not before born, Ezek. 24.6.12. we reade what a woe God pronounces against the city, that is as a boiling pot by reason of a great fire un­der, but yet the scum remains in. O the hot fires of affliction over which we have boiled, and shall we not yet cast out our scumme? have the windes been high, the tempest great, the ship of our state oft rea­dy [Page 230] to be broke, yet not all join to throw out Jonah? to purge Sacrament and as­semblies of prophane men, for whose sake these storms have lien sore upon us? yea and why should not such [...]onahs them­selves submit to be cast out, that so our sea might cease raging? Have we been beat with Gods rod, and yet not bow to Christs Scepter? It is reported of Grost­head once a Bishop of Lincoln, speaking of the Discipline in the Primitive Church­es, against known offenders, calling them out to publike repentance, and casting them out for incorrigible wickednesse: which discipline, said he, is not like to be let into this Land, unlesse way for it be first cut by the blows of a bloudy sword. A sword of bloud hath cut and kild heaps upon heaps in this Kingdom, and yet are we awk to good waies: are not our necks still stiff? who yeelds to the yoke of Jesus Christ?

2. Because these be times of sadder de­solations, and thereupon sinfull men are herein the lesse sufferable. We reade, Levit. 14. A house where the plague of leprosie was, if cureable, the course was for the Priest to command the plague stones to be taken away, and cast out into [Page 231] an unclean place, without the city, and cause the house to be scraped round about, and the dust scraped off to be poured out without the city, in an unclean place, vers. 40, 41. But if the plague in a house were prevalent, and all the stones, morter, and timber were taken with it, it was to be all broken down, vers. 45. This hath been the case of Churches and Kingdoms, in whom wickednesse hath been so preva­lent, and wicked ones so abundant, as no way with them, but pulling down. O that we could see if any course for our cure by scraping off, and casting out leprous and infected ones might yet be, least we like­wise be utterly broken down. Christian Churches who have held wicked men in their lap, God at length hath spewed them out of his mouth, Revel. 3.16. and because they would not cast out others, God hath cast up them, and laid them like a filthy vomit on the ground never to be taken up, and it hath been indeed ob­served that those Christian Churches, the Lord hath laid wast for indulging wicked­nesse have never been restored or made up again. The seven Asian Churches that once were, are to this day a dreadfull instance.

[Page 232]3. Because these be times of brighter illuminations, and therefore it is meet to stand at a greater distance, with the works and workers of darknesse. More clarity requires more purity. Things good, the goodnesse of them is more seen. Things evil, the evil of them is now more known. Whereupon it is meet we be more exact to embrace the one, and to refuse the o­ther. Luk 15.8. What woman having lost one piece of silver, doth not light a candle and sweep the house, &c. The house is the Church, the piece of silver lost in the house, is impenitent sinners living in the Church, the woman of the house, is the Pastors of the Church, her lighting of the candle, is their preaching of the Gospel to convert wicked men, the besome with which she sweeps the house is that disci­pline which they exercise in the Church towards open offenders: Now its meet when the candle is burning, the besome should be sweeping. O that now both might be brought and set up in Gods house, the candle of clear doctrine, to dis­pel the darknesse of ignorance, and the besome of strict discipline to sweep out the dust of prophanenesse, and so all clear and clean.

[Page 233]4. Because these be times of greater Reformation, not of looser toleration; we are not to copy according to what hath been formerly loose, but to labour the amendment of all heretofore amisse. Consider we but the very censures of the Church, how they have been corrupted, abused and perverted, in two respects.

1. In respect of the men they have been inflicted on.

2. In respect of the matters they have been inflicted for.

Those that this bow hath been bent up­on, and these arrows let fly at, were still men most pious and zealous: carry on crows have been let come to the carkasse, when all the powder hath been spent up­on Doves and Pigeons,Quid est quod Eccle­siae gladius, viz. Excom­municatio, extrabitur pro re nihili, ut pro re nummaria? Gers. lib. de Eccles. defec. for some circum­stantiall, poor, pecuniary trifles forbid the Table of the Lord: as Gerson complains, how in popish times the Ecclesiasticall sword was wont to be drawn for meer matters of nothing, &c. So since hath it been against Gods dearest servants, when the vilest of the people have been fed with the bread of the Lord, and ought not this sad abuse to be reformed, and so censures reduced and restored to their Primitive purity? We may well consider for things of this sort, [Page 234] Their first formation, their deformation, and their reformation. The forming of all at first was fair, Church-orders and Ordinances right and regular, but O the foul deformities that have fallen in since, which to us cal aloud to labour a reforma­tion, now the Apostle, Heb. 9.10. titles the time of the Gospel, the time of refor­mation, or the time of correction, as the Greek word signifies, [...]. and indeed if there be no disciplinary correction, there will be no Gospel-reformation.

To close this part we plainly see, that however it hath been, yet now from the present seasons there are pressing reasons why Ministers should manage this Sacra­ment-matter much more exactly then ever, to set up and keep up such a quick­hedge of holy discipline, as may keep off prophane men from defiling the holy things of God.

Object. The last part that lies in the objection, is the peoples plea that they have all oft re­ceived the Sacrament, and so no cause to be abridged now, to which we say.

Answ. 1. The greatest part of people never yet received one Sacrament all their daies, suppose they have oft received somewhat of a Sacrament, to wit, bread and wine, [Page 235] the earthly signes and visible shadows, not the heavenly and invisible substance. Gre­gory of Valentia knowing that for some of his seven Sacraments there were no visible signes to be named, held there was no need of such signes to the nature of any Sacrament:Disp. 3. de sacr. qu. 1 & punct. 2, but truly if there were no such signes to be received in the Sacrament, the most of men never yet received any thing of a Sacrament.

No man can actually receive the Sacra­ment, but he must receive those signes, but a man may actually receive those signes and yet not receive the Sacrament. Godly men they virtually and effectually oft receive the Sacrament, when they do not actually receive the signes, and wicked men they oft actually receive the signes, and yet never virtually and effectually re­ceive the Sacrament.

2. Have people oft partaked of this Supper? how is it then that they are yet so unfit for it?

A businesse that a man hath oft done, he is dexterous and ready to, knows how to go judiciously and exactly about it: but O how awk and to seek are the most of men to manage this matter, any that proves them shall finde them as unfit and [Page 236] unapt to this holy service, us if they had never come near the Supper of the Lord, their ignorance as dark, their faith as dead, their desires as dull, men wholly unmeet to meddle with these Sacramentall myste­ries.

3. Have they to this Ordinance been oft admitted? truly they have for which the more to be humbled, for sure thereby the more guilt is upon them, and the more wrath is against them, the guilt of bloud, and the wrath of God so much the more abides them, so oft as they have been at the Supper of Christ, so oft they have been gu [...]lty of the blood of Christ, 1 Cor. 11.27 I remember M. Greenham speaking of non residents wisheth that this Inscripti­on or motto, might be wri [...]ten on their study-doors without, and wals within, on all their books they look on, beds they lie on, tables they sit at, &c. The price of bloud, The price of bloud. The like were to be wished for to all that have oft been bad communicants, that in great letters it were written on their shop doors without, wals within, on all their wares, and whatever objects are before their eyes, The guilt of bloud, The guilt of bloud. O how ought this to affright and afflict [Page 237] their hearts, to be oft guilty of the bloud of Gods dearest son, and Saints sweetest Saviour, once damning is too little for them that have done this deed so oft. This at the last day will bring an increase of Judgement, not be a ground for argument, to say, Lord we have received many Sa­craments, heard many sermons, Lord, we have oft eat and drunk in thy presence, and thou didst oft teach in our streets, to this is that astonishing answer, Depart from me ye workers of iniquity, Luk. 13.

4. Have people all in generall formerly come to the Sacrament? So there is no particular person but upon condition may come again. It is not for mens persons sakes, but for their conditions sakes, whereupon we dare not admit them: let but their conditions be altered, and their persons shall not be hindered. As innocent Adam having changed his con­dition, and of good become bad, was turned out, not to eat of the tree of life, so the most sinfull son of Adam, if he chan­geth his condition, and of bad becomes good, he may be taken in to eat of the bread of life, as while mens estates are not good, but visibly bad, we must bar them out, so when those very mens estates are [Page 238] not bad, but visibly good, we may bring them in.

That profligate prodigall, Luk. 15. when he repented, and returned to his father, O what musick and dancing in his Fathers house? how was he feasted with the fatted calf at his Fathers Table? and O the wel­come that the wickedest man in the world may have to the Table of the Lord, if he humbles his soul, abhors his sin, forsakes his lusts, reformes his life, but if men re­main in their manifest wickednesse, we can by no means admit them, whatever they have formerly been, as in our persons we ought to grow up, and go on to great­er degrees of purity and holinesse, so in our Congregations,

In Jacobs ladder the Angels of God were ascending and descending, none standing still: to stick in our old wonts, and make no progresse in the practice of piety, becomes not Christian [...]ty.

Mat. 5.47. [...]We must not only in good works do more, but do better, as our graces must be more refined from their contrary cor­ruptions, so holy Ordinances [...]rom oppo­site pollutions.

Object. Object. Let Ministers admonish wicked men, and if after that, they will yet come [Page 239] to the Sacrament, of them in this case, is no more required.

Answ. Answ. Suppose admonition with wic­ked men will not prevail, there must be found a larger power somewhere to in­flict on such a further censure.

Now what that power is, and where that power lies the opening of two or three Gospel-texts will tell us.

Text. 1 Mat. 16.19. I will give unto thee (saies Christ to Peter) the keys of the King­dome of Heaven, &c. by the Kingdome of heaven whereof the keys are, is not meant any earthly or civill state, but the Church of Christ under the Gospel, for of that Christ expresly speaks in the verse before. By the keys of this Kingdome are meant severall powers of the Church. He saies not key, as if but one, but keys in the plurall number, for of these there be two at least.

A key of Instruction. A key of juris­diction.

A key of doctrine, A key of disci­pline.

To thee will I give the keys, in that note two things.

1. There must be some persons of such a function and calling as may exercise the [Page 240] power of both keys, power are in vain, except they be drawn into act,Hoc est quod dicimus P e­trum gessisse personā om­nium Apo­stulorū qua­re hanc Pro­missionem non uni P etro sed omnibus Apostolis fa­ctam esse & in illo omnes Ecclesia cla­ves accepisse. Whit. de Pont Rom. and keys be to no purpose, without hands to use them.

2. To all such persons as Peter did re­present and include, are these keys to be committed, which as Augustine and o­thers expound, did signifie not only all the Apostles present, but the Church in and with her due Officers and Ministers, to the end of the world, Mat. 28.19, 20. as may appear by the power here promi­sed, and after actually given, John. 20.22, 23.

To these Christ gives both the key of doctrine, for the unfolding of Scriptures, and the key of Discipline, for the inflict­ing of censures.

Now in this key of Church-discipline there is sure some power of censure beyond admonition,

1. Because else it need not have the di­stinct place of a key, admonition might be reduced to the doctrinall power, and so be but one key, as those Scriptures de­clare where teaching and admonishing are conjoined in one sentence and service, Col. 1.28. Col. 3.16.

2. Because else it would not have the [Page 241] proper use of a key, if in it there were not a power, as to open the door and let some in; so to lock up the door, and shut others out, if only to be admonished, and so all taken in.

Text. 2 2. Matth. 18.15, 16, 17, 18. If thy bro­ther trespasse against thee, admonish him be­tween thee and him alone, if he hear not thee, admonish him before two or three more, if yet he hear not, tell it the Church, &c. The Church is by a Synechdoche, the lawfull Governours of the Church, the Pastors and Presidents thereof, to whom the cen­sures of the Church doe of right belong. Thus Chrysostome and Theophylact among the Ancients, [...]. Pareus and Piscator among our late writers, expound the place. Christ saith not, Tell it to some power in the Church, but tell it to the Church, that hath power it self in an Ecclesiasticall way to correct contumacies, and to in­flict Church censures, some beyond ad­monition.

1. Because else the Church representa­tive is able to doe no more then the par­ticular complainant hath done, for he hath admonished already, both single and with others, and so much may Christians doe, as to admonish an offender, both di­vers [Page 242] together, as well as asunder, 1 Thes. 5.14. 2 Thes. 3.14.

2. Because else the Church hath not such sufficient waies to help it self, as the particular complainant hath. A private Christian offended, may admonish him that gives the offence, first alone, then before two or three: if yet no redresse, he can seek help of the Church, make his appeal thither, now when t [...]e fault comes to the Church, if it can only admonish, having no power it self to go further, whether is it to appeal? if we think of the civil Magistrate, there was none professing Christianity for [...]00. years af­ter Christ, fit to friend the Church, and how unmeet some yet are, in some places to assist the Churches of Christ, is sad to consider: Christ, who proposed standing rules for future to his Church, left it very bare, if he allowed it only to admonish offenders, and then admit them in their offences. We know an offence when it comes to the Church, the measure of the sin is increased and extended higher, therefore the measure of the censure must be proportioned and enlarged further: and sure by the text, the Church offended doth more then admonish.

[Page 243]1. It is to doe that which suted to the censures of the Jewish Sanedrin, for though our Saviour in the place doth not referre complaining Christians thither, for he laies down rules to remain, when none of this should be, yet he alludes to that for present, and would have that in his Churches, that might answer thereun­to, their censure was more then to ad­monish, to excommunicate, to put out of the Synagogue.

2. It is to doe that whereupon every particular member is to repute the party as a heathen and publican thereupon, not for Church society, but to be as an alien without, this argues more then admo­nition.

3. The Church doth that whereupon the offender stands bound in heaven, sure more then admonished.

4. The Church is to doe its utmost that may gain the soul of the offender, for which there is a censure of the Church, beyond admonition, 1 Cor. 5.5. 1 Tim. 1.20.

Text. 3 3. Text is Titus 3.10. A man that is an heretick, after the first and second admoni­tion reject. Reject, The Latine word sig­nifies to cast out again, suppose once out [Page 244] before while not professing Christianity, then so abusing, and declining Christiani­ty, cast him out again, not only admonish him but reject him. The Creek word is said to signifie the drawing one out of a city, [...] as an outcast, and tra [...]slated to the Church, to note the casting out a man by excommunication, or cutting him off from the society of the Church, this must be done to a man obstinate in a false opinion, sure also to one obstinate in a soul con­versation, and this Titus must do, not as a Prince or Magistrate, but as a Pastor or Minister.

Object. Object. If any man come unworthily to the Lords Table, he eats and drinks dam­nation to himself, 1 Cor. 11. [...]9. It is no­thing to the Minister or to any other.

Answ. Answ. Yes, sure it is something to us. For,

1. It is sin to us, if we do not what we can to prevent it.

2. It is sorrow to us, when to prevent it, we have done what we can. If men come to the Lords Table unworthily, and so receive their own damnation, if we may by good means preve [...]t it and doe not,Zanch lib. 1. Ep. pag 66. it is sin to us. We violate charity, and be guilty of iniquity, saith Zanchy, to [Page 245] suffer a man to damn himself with a Sa­crament, whom we might restrain, as to let a man with a sword, stab himself, out of whose hands we might keep such wea­pons of death. The Apostle Paul tels Timothy, that if he admits unworthy men to the Ministry, who are known, or upon triall might be known, he should thereby partake of other mens sins, 1 Tim. 5.22.24. The same shall we, if we admit men to the Sacrament, whose sin­fulnesse is or may be known.

2. This same will be sorrow to us, ei­ther from what our selves may thereby suffer, or from what such sinners doe thereby suffer. By such an allowance we may bring on our selves a sore vengeance. Eli because he suffered his wicked sons to offer sacrifice, to meddle in the Priests office: O the dreadfull judgement that fell both upon him, and his house: he ad­monished them, but because he restrained them not, 1 Sam. 3.13. by severely chiding them as he was a father, by punishing them corporally as he was a judge, by de­posing them from their office as he was a high Priest, saith Diodat. God knows how our selves may suffer if we restrain not such sons of Belial from the Banquet [Page 246] of the Lord.Euseb. lib. 3. cap 25. Eusebius reports of John the Evangelist, that he would not suffer Corinthus the heretik in the same Bath with him, least some judgement should abide them both. Into the Bath of this blessed ordinance, we can with no safety to our selves admit men known in their sins: suppose while we doe our duty we quit our selves of danger, yet sure the voice of each good Minister is as that of Queen Ester; How shall I endure to see the destruction of my people? they eat and drink damnation in this Supper to themselves. True, yet that which is dam­nation to them, is tribulation to him, their destruction is his affliction, their sin his sorrow,Chrysost in Matth. Hom. 6 [...]. At inquit Calvinus Chrysosto­mum si­quntus oc­cidi me poti­us patiar quam haec manus Dei contem [...]pori­bus judicatis sancta Do­mini porri­gat. Melch. Adam. de v [...]a Calvini. shall we think to administer to unholy men these holy mysteries, and no matter to us? There have been those who have thought this something. Chry­sostom protested he had rather give his life to a murderer, then Christs body to an unworthy receiver, and rather suffer his own bloud to be poured out like wa­ter, then to tender Christs blessed bloud to a base liver: And M^r Calvin in this, resolving as he professed to follow Chry­sostom what ever he suffered, denied Bar­tlerius and some other Servetians for their [Page 247] open unworthinesse,Cogita quan­tis augustijs constringer is [...]nam me absente posses celebrari hac conditione ut ad vos us (que) vel manibus reptarem. Ep. ad Farel. this Supper of the Lord, whereupon arose such violent opposition against him, that for ought I reade he was forced to forsake Geneva for a time, at another time Calvin sadly com­plaining to his friend, upon the approach of a Sacrament, breaks out: O think, saith he, what straits of minde I am in, O that it might be administred me absent, or passe into peoples hands some other way.

Object. Object. It is the Ministers office to ga­ther, it belongs to Christ at the last day to sever.

Answ. Answ. We are to gather, but who? Psal. 50.5. Gather my Saints to me, those who have made a covenant with me by sa­crifice, or above sacrifices, as Mollerus upon the place renders it, Saints, who beyond and above outward ordinances, have come up to inward obedience: O it's sweet gathering such Saints in to God and Christ, who being in covenant are fit for the seals thereof.

2. We are to gather sinners, but how? to wit by the preaching of the Gospel, not by administring the Sacrament, Ephes. 1.10. God having made known, What? not the mystery of this bloud in the Sa­crament, but the mystery of his will in the [Page 248] Gospel. Why? that thereby he might ga­ther all into Christ. [...]. Grotius. in [...]p. 1.10. The word, to gather, doth imply how mankinde by sin is as a de­caied house, by the fall whereof all the pieces are scattered, till workmen come, and out of the rubbish repair, &c. God by the Gospel gathers men up, and re­stores them in Christ, this is the gathering way, Mat. 23.37.

3. If we may gather, then we must sever, as chusing of some doth imply a refusing of others. When David, 1 Sam. 17.40. chose five smooth stones to go a­gainst Goliah, it argues there were other stones he refused, as unfit fo [...] that busines, so when some be gathered, there must needs be others severed.

4. Under the law, the Priests were commanded to separate and put a differ­ence between the clean and unclean, Levit. 10.10. Levit. 11.47. Levit. 20.25. Ezek. 42.20.

Object. That was for beasts, places, and things, the Priests were required to divide between the clean and unclean.

Answ. Yea and a separation sure they were to make between persons clean and unclean, pretious and vile, holy and pro­phane, so as to remove the one from the [Page 249] other, Ezek. 20.37, 38. I will cause you to passe under the rod, and bring you into the bond of my covenant, and purge out from among you the rebels. Junius upon the place saith, God compares the peo­ple of the Jews to a flock, and himself to a shepherd, who as his sheep passe one by one out of the sheep-coat, by his rod he severs one from the other: so God re­ceived some, and rejected others, mean­ing to make his people more pure, he purged out persons most impure: this difference he puts by using instruments therein, or proposing his practice as a pattern for others to act the like thereby. The rod of good Discipline is excellent to make this difference, when people passe under it, and rebels put out by it, of which the Apostles speaks, 1 Cor. 4.21. Under the law, that the rules of differ­ence between clean and unclean, did reach to persons, as well as places and things, is clear, Acts 10.14, 15, 28. Ezek. 34.17. and shall not the like liberty be allowed under the Gospel, to judge between peo­ple and people?

5. In the preaching of the Gospel we must sever and put a difference, so cut out the word, as that each man have his meet [Page 250] portion, [...] recte & [...] divide. Illyr. in locum. 2 Tim. 2.15. Rightly dividing the word of truth. The Apostle alludes to the practice of Leviticall Priests, con­cerning their sacrifices, thereby directing Evangelicall Ministers how to manage their Sermons, applying such Scriptures to the holy and humble, as are not fit for persons proud and impenitent, and may we make no difference in administration of the Sacrament,Cuicun (que) rei ponis signum ne confusa cum alijs a te non possis ag­nosci. Aug. in Ioan. Tr. 25. which being the seal­ing ought to be the most severing ordi­nance?

6. Our severing now is farre different from Christs separating at the last day, in two things.

Ours particular, His generall.

Ours temporall, His eternall.

We in severing, judge only some per­sons, for some practices, known offen­ders, for foul offences. Christ in separa­ting will judge all, close hypocrites, and close secrets. We sever and put out, so as upon repentance to receive in again, Christ so separates, as to set in eternall gulf between: so casting out as never to come in.

Object. Object. If men desire the Sacrament, none are to deny them.

Answ. Answ. It is not meet ever to give, what [Page 251] men desire to have: God to his servants gives what is good for them,Deus saepe dat iratus quod negat placatu [...]. not ever what is ask'd by them, to sinfull men God oft grants that in fury, which he would deny in favour. Thus had Israel a King, Hos. 13.11. Thus God gave Israel flesh, Psal. 78.29, 31. While the meat they de­sired was in their mouths, the heavy wrath of God came upon them. What parent will give the childe the utmost it desires? to give a knife into a childes hand, is not so hazardous as to give the Sacrament into the hands of sinfull men.

2. It is not the Sacrament many desire, but only somewhat of the Sacrament, viz. the outward elements of bread and wine, the bread of the Lord, not the bread which is the Lord, Joh. 6. When Christ spoke of living bread, some cryed, Lord ever give us of that bread, vers. 34. but when Christ told them he was that bread, they murmured and went away. Luther tels of a great man that desired to accumulate Church-preferments,Luther in Hosea. pure bread and wine being at his table, he points with his finger to them saying, O those be things for which I love this kinde of life: so its bread and wine, why many [Page 252] desire the Sacrament, as Tanners, they desire but the bark of the tree, so men desire the bark of a Sacrament, this ap­pears to be all they desire. For, 1. Give them the outward signes a [...]d they are sa­tisfied, having the bread and wine in their bellies, they blesse themselves like Micah having got a Levite into his house, Judg. 17.13. never thinking whether they have Christ in their hearts or no. 2. Deny them those things, and their anger is up. In nature the concupiscible faculty of the soul is backt by the irascible, anger is mo­ved, when desire is denied. Let the Mini­ster deny bread and wine, O how they are disquieted: Let God withhold Christ, that troubles them not. When outward signes are not, a gratiou [...] soul desires Christ, Psal 63.1. I thirst after the, O Lord, in a dry and barren land where no water is: so such a one thirst after the Lord where no wine is, no Sacrament is; or when outward signes are, yet a sanctified soul is not therewith content, but longs after the Lord, he cannot be quie [...] with bread and wine in his hand, except he have Christ in his heart.Habeo Chri­stum in char­ta non in cords. But as once Bernard com­plained, Ah me poor wretch, I reade Christ, but I cannot reach Christ, I have Christ [Page 253] in my books, but cannot hold Christ in my thoughts.

Its not alone Christ in the signes, but Christ in his soul, that a sincere saint seeks, Others they desire the loaves, not Christ, or let us judge the best we may, yet

3. What desires they have Christ-ward are but languid and lukewarm, flat and faint, whereas right Sacrament desires are strong, vehement desires, Psa. 42.1. As the Hart pants after the water brooks, so doth my soul after thee, O Lord. His de­sire to enjoy God in Temple-ordinances, was as the Harts desire to water, which as Augustine opens the place, expresseth strong desires.Serpentes tui vitia sunt, ac­cide serpentes iniquitatis & desiderabis fontem veri­tatis. The Hart (saies he) in grasing kils, and eats a Serpent, that so infl [...]mes the mouth, as no rest till it drinks at some water brook, whereby it is cooled and comforted. Thy Serpents, O man, are thy sins, kill them, and then thy desires will kindle, to drink of the springs of truth and life.

Thus he applies it, and indeed while mens lusts are lively, their best longings are lazy. The case of carnall men.

4. If their desires seem strong, yet then they are no waies well bottomed, nor well backed.

Their desires have no good bottomings, they are not grounded upon a reall sence of soul-wants, as to arise from self emp­tinesse, or from a taste of spirituall sweet­nesse, formerly felt in the use of the Ordi­nance, It's neither fruitfull experience, nor chearfull expectance of spirituall good that springs these desires. Their desires have no good backings, the [...] are not se­conded with sutable endeavours, their de­sires of a Sacrament do not set them on work to prepare for a Sacrament by soul-examining, heart-humbling, and the like.

Object. Obj. All will be piously disposed when they come to the Sacrame [...]t, therefore it's pity to put any by.

Answ. Answ. 1. All have not been so well disposed at the Sacrament, why then should we think all will be?

One reports that knew a student in Cambridge, so popishly affected, at the time of the communion, he took the bread but eats it not, yet closely conveys it away, for which being soon after in horrour of conscience, he threw himself headlong over the battlements of the Colledge chap­pel & died. A credible Authour witnesseth of a woman who was at the Sacrament in [Page 255] such malice, that she took the bread not eating a crum, and toucht the cup not drinking a drop, as she after boasted with a vow, the Sacrament should never come within her till one that had wronged her had made satisfaction to her: so some have come not being charitably disposed to­wards men, much lesse religiously dispo­sed towards God: how ill the Corinthians were hereat disposed we read, 1 Cor. 11.18, 20, 21.

2. No wicked man can be well disposed at the Sacrament, To be well disposed lies in two things.

1. To cast off sinfull dispositions, and dispositions to sin, now can a sinfull person put off sin upon any occasion? he can as easily shake off the skin from his back, or fling off his flesh from his bones, or pour his bowels out of his body, as put off sin from his soul for the least season, a blacka­more may as well change his skin, or a leopard his spots, as the prophet speaks, Ier. 13.23.Actus inter­minitur gra­du [...] remitti­tur habitu [...] non amitti­tur. As a godly man may inter­rupt actions of grace, but habits and in­ward dispositions thereunto remain im­moveable, so a wicked man may stop the actions of sin for a season, but inwardly the habits and dispositions thereunto abide strong unstirred.

[Page 256]2. To be at any time well-disposed, is to put on gracious dispositions, and dis­positions of grace, no sinfull man can ever do so: out-side formes of godl [...]nesse may be put on and off, when inward powers and principles are most remote. Our shadows are longest when the sun is lowest, who of himself can call a good thought into his minde when he will? 2 Cor. 3.5. and can a wicked man be well-disposed at his plea­sure?

3. Suppose some languid velleities, some leaning inclinations, some bublings up, and a few faint affections be found, these are poor things to posture the soul in a safe way for a Sacrament-work, Logicians put a difference between dispositions and habits. Habits are hardly attain­ed and hardly removed, Dispositions easily come and easily go, and truly according to rules of divinity, some sleight and sliding dispositions some little heat of affections, are but poor preparations to a Sacrament, how oft are men after­ward worse? as water once warmed be­comes more cold, and ice broken some­thing thawed in the day, free [...]es the more hard at night. Those mentioned, Heb. 6.4, 5. had some dispositions for a time to [Page 257] good, but yet after proved irrecoverable Apostates, &c.

4. Have men such good dispositions when they come to the Sacrament? Tru­ly such Saintlike dispositions are their si­lent damnations, they hereby condemn themselves. Is it good to be religiously disposed for and on a Sacrament day, and why is it not good every day? Is it fit then to be devout, and why not meet al­way? At that time to lift up hands to God, and at other times to lift up heels against God, how absurd is this?

5. We are not to forethink what their case may be at that present, on such an extraordinary occasion, but what is their common course in their ordinary conver­sation, Mat. 7.16. By their fruits ye shall know them, and must judge them, not by their leaves of outward expressions, nor by their buds of some good dispositions, which take them at some solemn times as fits of devotion: but by the usuall fruits which the tree of their lives do ordinarily bear. At a Sacrament they will seem ve­ry devout, how vile soever at other times. The Habassines are very religious on a Sa­crament day,Brerew. [...]nq. cap. 23. [...]66. Melch. Ad. in vita Mel. having taken it they will not spit till the Sun set, It is said of the Ita­lians, [Page 258] they so devoutly receive, as belie­ving God to be in the bread, but o­therwise live as if they beleeved no God to be in Heaven. And the like do the lives of prophane men speak, how fair soever they carry it in this Sacrament service, A conduit on some great day runs wine, but water is that it ordinarily runs with. Thus here.

To conclude, beyond what is pleaded by others, there is one thing wicked men or­dinarily urge for themselves, and their coming to the Supper of the Lord.

Object. Object. All men have their faults, those who are allowed to the Lords Table have their hypocrisies, pride, passion, cove e­ousnesse, malice, and such like sins, as well as we; why should they be accepted, and we refused, or we refused, and they ac­cepted, and not rather admitted all alike?

Answ. Answ. 1. You think they have such sins in them as they have not, and that they are such offenders,Perfidus men­dax impostor Apostata tu­ba rebellionis. Lutherus a­pud illo [...] Dia­bolus [...]st, sed Christus reg­na [...] & vivat. as they be not, whom yet you except and object against. We read of Luther that the common charge against him was, to be a man false, perfidious, treacherous, seditious, the trumpet of rebellion, a seducer, an Apo­state, [Page 259] &c. thus have others of the ser­vants of God, yea the very son of God, been accused of crimes whereof they were clear and innocent: wicked men being fouly infected with these plague-sores themselves, they would have none thought sound. Its storied of Nero, himself be­ing unclean, he did think there was no man chast, it's ordinary for wicked men being loth to father their own bastards, to lay them at other mens doors, that while they can cause others to be suspect­ed, themselves may passe without suspi­cion, I mean, those sins which they are themselves deeply guilty of, they would fain fasten upon the most faithfull Saints of God: no wonder they think the godly for they think God himself to be like them Psa. 50.21, These men as they will not think those things in themselves to be sins, which are, so in others they think those things to be sins which are not: in them­selves pride is but decency, coveteousnesse good husbandry, &c. in Gods Saints their zeal is anger, their appearing for God, hypocrisie, and the like.

2. Say such have some evils in them, yet then they have excellent graces, which you have not. It's true the best Saints [Page 260] like the best mens books have their erra­t [...]es, but yet then there is a great deal of good solid matter besides, The most godly though there is an old man which they have not quite put off, yet then there is a new man which they have put on,Qui Christū induit omnē simul in uni­versum vir­tutem induit, omnem (que) gra­tiam habet, Chrys. to wit Christ with his graces: grant there are some as painted sepulchres, Apothecaries boxes, and like the Aegiptian temples gay and gorgeous without, and within nothing but ugly objects: yet God ha [...]h his sincere Saints, who though mean it may be to outward view, yet by reason of rich gra­ces are all glorious within, Psa. 45.13. As the Tabernacle that was covered with rams-skins and badgers-skins, but within curious work, costly silk, and [...]eaten gold. Gods people are compared to a cloud, Heb. 12.1. and truly they much resemble that cloud which guided the Israelites in their way to Canaan, which had a dark side and a bright side, the Aegyptians could only see the dark side of the cloud, and so mistook: thus wicked and worldly men can only see the dark side of the Saints infirmi­ties, not the bright side of their graces, and hence they erre in judgement, but now I pray learn this truth, those men you ma­lign though they have some evils, yet then [Page 261] they have such precious good things in them as you have not, and therefore may well be accepted where you are not.

3. Say they have such sins in them, yet then they bewail them daily,Perpetuis la­chrimi [...] ob­ruit ora dolor which you do not, and so may be meet for that mer­cy which you be not, you sin and sorrow not, when you should tremble and not sin, you sin and not tremble: let the mi­sery of your sin increase, yet you account not your selves miserable,Nihil miseri­us miser [...] non miserante scipsum. whereas Gods Saints cry out of this misery most, Rom. 7.24.

You at the best do but seem to repent whatever your sin is:Poenitentiam non agunt sed fingunt. Salv. Tundens pec­tus & non corrigens vi­tia illa con­solidat, Aug. you swear and cry God forgive, with a blow upon the breast, and no bruise upon the heart, so that sin by this is but more setled in you, and you in sin, whereas the servants of Christ look upon Gods broken laws, with broken hearts, Psa. 51.8. They sin, but yet with a great difference from other men.

There are three things distinguish them.

• Resolution before, Psa. 39.1.
  1 Ioh. 3.9. Natus ex Deo non fae­cis peccatum sed patitur potius,
• Reluctance in, Rom. 7.19.
• Repentance after, Mat. 26.75.

Whereas alas! other men before sin, they resolve but little, in sin they reluct [Page 262] lesse, and after sin they repent least of all, Rom. 2, 5. Rev. 2.21. Let a godly man fall into sin,Peccavi Do­mine & pae­nitet me pec­casse. and he riseth by repentance, and runs in to God, and cries, Lord, I have sinned, and it repents my soul I have sinned.

As wicked men if they have or do any good, they are after it the worser, the more proud, insolent, impenitent, negli­gent, so the godly if they do any evill, they are after it the better,Videle fra­tres magis placuit humi­litas in malis factis quam superbia in bonis factis. Aug. the more hum­ble, penitent, vigilant, diligent: and we read how the poor Publican humbled for his sin was accepted, when the Pharisee proud of his good deeds was detested, Luk. 18.14. Let none wrangle then be­cause Gods Saints finde acceptance to the Sacrament,Terret me to ta [...]ita mea nam mihi apparet aut peccatum aut tota sle­ri [...]itas. Anselm. when themselves are refused, for though they sin, yet for it they are humbled, when in it others are harden­ed, they tremble at it, when others tri­umph in it,

4. Its not such sins you condemn them of, for which you are kept off from the Sacrament, to wit, secret sins in the heart, as pride, coveteousnesse, and the like, but other outward evils in your lives, as ex­cessive drinking, swearing, whoring. In the best governed town or city, its not [Page 263] every desease, sore, or sicknesse, that men are shut up for, and excluded society, but the plague: neither is it every sin men are shut out for, from the Sacrament: but for sins of a larger size,A quibusdā in coena do­mini percep­tio Euchari­stiae negligi­tur quae quia eadem die ab omnibu [...] fide­lib [...] (exceptis ijs qui pro gravibus cri­minibus in­hibitum est) percipienda est. Ecclesia­sticus usus demonstrat: quum etiam poenitentes e­adem die ad percipienda corporis & sanguin [...] do­minici sa­cramenta re­concilientur, Orthod cons. Art. 7. cap, 3. Lorinus in Psal. Gladius pae­nae acerbitatē erga vicinos, arcus paenae celeritatem erga remo [...] mo [...]strat. Chrys. which are not sud­denly slipt into, but ordinarily lived in, and such as argue an ill estate. Wicked men may do some particular good, yet their common course and generall condi­tion naught, a sweet apple may grow out of a crab-tree stock, and a fair flower out of a stinking root, so a good act for the matter, from a man whose estate is naught, and his beaten way bad: likewise a godly man may do some particular evill, yet his ordinary way good, and life straight, to which it's meet to have respect, and such as are of a sinfull conversation, have in this no cause to object, yet

5. Let such as professe religion fall fouly in point of scandall, and cause the name of God to be blasphemed, truly they must be debarred as well as you, until they testifie repentance.

We finde how in former times there were two chief instruments of use in war, The sword and the bow.

The edge of the sword to cut off those who were nearest, and the arrow of the [Page 264] bow, to strike those which were most remote. Thus in discipline we shall not only have a swift arrow to le [...] fly at pro­phane men that are most d [...]stant, but a sharp edge to strike such who by professi­on approach nearest when [...]hey offend. A scandal in a Saint is l [...]ke the Ec­clipse of the Sun, it must not be let passe.

6. As God said to Cain when he was wroth, because his brother Abel was ac­cepted in sacrifice, so say I to you in this matter of the Sacrament, If you live well and do well, shall you not also be accepted? yes yes, why stomack you the admittance of such to the Sacraments, do you walk with them in the waies of the Lord, and you shall partake with them at the Table of the Lord.

Ʋse. Thus having dispatched what may make for the rectifying of things in point of judgement,

I proceed to discover what may make for the regulating of things in point of practise, for the keeping pure this preci­ous Ordinance, by keeping off [...]mpure, ig­norant and impenitent persons, for which purpose I shall call upon severall sorts to contribute their most vigorous assistance, [Page 265] and for this end I declare two things.

1, Who are they that are herein to be active.

2. What is that that is herein to be acted.

The persons among us that in this case ought to act, are of two sorts.

1. Those who are more publike, Officers in the Church.

2. Those who are more private, mem­bers of the Church.

Church-Governours are to execute Church-censures, as the Ministers of the Gospel, and others chosen and appointed for that purpose.

Publike Ministers as they must be the light of the world, so the salt of the earth, Mat. 5.13, 14.

The light of the world for clearnesse of doctrine.Curabit pa­stor ut pleb [...] ipsa viros graves ti­mentes Dei ac boni testi­monij deligat, quorum cu­ra & vigi­lantia disci­plina Eccle­siastica ad ministratur.

The salt of the earth for exactnesse of discipline.

For this well managing they are to look out others to join in labour with them. The Pastor saies Musculus well, must take care to finde out among the people grave and godly persons by whose vigilance and concurring diligence the censures of the Church are to be administred. Assemblies [Page 266] and Sacraments in purity preserved. As God set Cherubins at the door of Para­dise, to keep off apostate Adam, he might not enter to eat of the Tree of Life, so Christ sets officers in his Church to keep off unmeet persons from coming in to eat of this bread of life. Jehu in policy com­manded a great sacrifice to be offered in the house of Baal, and appointed four­score men with this charge, to see that none of the servants of the Lord were there, but the worshippers of Baal only, 2 King. 10.23. On the contrary at the Sacrament in Gods house, officers must see there be none of the known servants of sin and satan, but the wor [...]hippers of God only. As valiant souldiers keep a castle against any intruders that would take it, so must Church-Officers keep the Sacrament, whe [...] unmeet men presse to receive it,Tom 2. Chry. in Matth. Hom. 83. or to use Chrysostoms similitude, they are to keep this pure, as a man would keep a pleasant spring clean, whereat he useth to drink, not letting the feet of filthy beasts and swine no puddle it. These all must help to bring in to Christ, such only as Ashpenaz to Nebu­chadnezar, Dan. 1.3, 4, 5. Those of the children of Israel that were without ble­mish, [Page 267] wise and well nurtured to eat in the Kings Palace, provision there made.

We distinguish of a twofold power of the keies, the one concionall,Trelcat, Iust. Theol. lib. 2. pag. 287. Pareus in 1 Cor. 5. de Excom. Eorum qua conveniunt Presbyteris, vi ordinis Pre [...]byteralis alia conve­niunt singulis personaliter alia conjun­ctis collegia­liter. Forb. Irenik. lib. 2. cap. 10. sec. 13. pag. 191. the other judiciall. The former is proper for Pa­stors alone, whose calling it is, by the Preaching of the Gospel, to shut and o­pen the Kingdom of heaven. The later belongs to them, with others joined with them, to wit the keies of jurisdiction, or externall discipline, this pertains to the whole Consistory or Colledge Ecclesi­asticall, who are in government, to ad­minister Church Discipline, least the holy things of God be prophanened and defi­led. This disciplinary power is needfull to the well-being of a Church, that the purity of it be not corrupted, nor the peace of it disturbed, by the permitted mixtures of unmeet men to the mysteries of Christ. For the civil sword, oft the edge is too blunt,Vid. Ames. de conscien. lib. 4. cap. 29. pag. 235. and the point is too short: Church rules are fit to go beyond humane laws; as Christian piety, beyond civil honesty. Now this power of juris­diction in the Churches or Congregations of Christ,

1. It is not in any single Minister alone.

2. It is not in the whole body of any people.

[Page 268]1. Christ hath not committed this power to one,Cuncti cla­ves regni cae­lorum acci­piunt, & ex aequo super eos Ecclesiae fortitudo soli­datur. Hier. lib. 1. advers. Iovin. but to many. As we say against the Papists, that none of the keys were committed to Peter alone, but to him with the rest of the Apostles. So these keys of disciplinary regiment in the Churches of Christ, are not to any Pastor alone, but to him with ot [...]er Elders, as Feoffees in trust for the good of the whole, is this power committed. And a marvellous mercy meets that Minister, where are meet coadjutors in this, to be joined unto him.Onus Ange­licis humeris formidan­dum. There is no work like that of the Ministry, a burden that might make the shoulders of Angels to quake. When God hath put a pious Pastor into a Congregation, and shall say of him, as of Adam when he had placed [...]im in Para­dise: Clavis doctri­nae data est uni subiecti­vè, non uni­tati [...] nisi ob­iecti [...]è, clavis discipline data est Ec­clesiae & sub­iective & ob­iective & data est non uni sed un [...] ­tati, &c. Its not meet for the man to be alone, I will make him a help meet for him, I will provide such a company of choice men, who shall be assistant to him for correct­ing the bad, and guiding of all for good: Alas, to leave this on any one, however furnished. It may be said to that Minister, as Jethro to Moses, Exod 18.18. Thou wilt surely wear away, both thou and the people with thee, for this thing is too heavy for thee, and thou canst not perform it thy [Page 269] self alone. Yea himself will be forced to say to the people, as Moses to Israel,Vid. Cartwr. in Annot. super Act. 156. Deut. 1.12, 13. I my self alone cannot bear your cumbrance, your burden, and your strifes: Take ye wise men, and understand­ing, and known among your Tribes, and let them rule over you: Nor doth God in all his word lay such a weight on the back of any one man: but other provision is made.

2. The Juridicall power of the keys,Act. 25.6. Non dicit to­tam Eccles. sed Apostoli & seniores. Calvin. is not committed to the whole body of any people promiscuously. If all were rulers, then where be the ruled? this would both deface the beauty, and disturb the order of the Church in every place. There must be beauty, what a deformed thing were the body if all were eye, or all tongue, or the feet to stand in the room of the arms? so here. There must be or­der. Two things prejudice the Church, when no order at all, [...]. or order accord­ing to the will of man; but order ac­cording to the will and appointment of Jesus Christ is safe and sweet. If the whole multitude should exercise such ju­diciary acts of casting out, and the like, then the woman must usurp authority o­ver the man, contrary to the expresse [Page 270] command of the Apostle, 1 Tim. 2.12. Therefore where ever the simple right of this power is primarily placed,1 Tim. 5 17. Duos ordines Presbytero­rum fuisse inde apparet, alij Presbyte­ri erant do­ctores, alij tantum seni­ores quidam & prudentio­res populi qui una cum doctoribus gubernabant Ecclesiam, &c. Illyric. cla. script. pag. 970. Nonnulli praepositi sunt, qui in vitam & more [...] eo­rum qui ad­mittuntur inquirant, ut qui tu pia committunt eis communi caetis interdi­cant: qui ve­ro ab istis ab­horrent, ex a­nimo com­plexi, melio­res quotidie reddant. Origen. tom. 3. cont. Celsū, in Philoc. ca, 18. Interp. Tari [...]. the exe­cution of this Church-regulating-power concerns some, not all, Matth. 18.17. Tell the Church: There is the Church plain­tiff, to wit the members, and the Church defendant, to wit the officers, that is, Ministers and others, as assistants. 1. For Ministers, Act. 20.28. Take heed to the flock over which the holy Ghost hath made you overseers, 1 Tim. 3.4, 5. If a Minister knows not how to rule h [...]s own house, how shall he govern the Church of God? 1 Thes. 5.12. Know them that are over you in the Lord, Heb. 13.17. And for others with the Minister to rule in the Church as Governours, reade, Rom. 12.8. 1 Cor. 12.28. 1 Tim. 5.17. The Elders that rule well, are worthy of double honour. Ac­cording to which place, what was the practice of the Primitive times, we finde affirmed by credible witnesses: We shall but reade what is attested by, and translated out of Origen, who lived a­bout 200. years after Christ, it was a known order in the Church to have ano­ther kinde of Presbyters beside who ap­plied themselves to Preaching, that did [Page 271] attend discipline, whose place was to cen­sure manners, to cast out offenders, and so preserve Sacraments pure, that with us the same care may be kept, let me beseech by these motives.

1. For the Lords sake. 2. For the Churches sake. 3. For the Kingdoms sake. 4. For Congregations sakes. 5. For the Sa­crament sake. 6. For the Saints sake. 7. For sinners sake. 8. For our own souls sake.

For Christs sake. If we admit whom we know unmeet to these holy my­steries, let us but think both what a great displeasure, and great dishonour it will be to Christ: displeasing because it will pervert his gracious purpose to his people to have this peculiar to them. A speciall token of his love and care towards them above others he intended herein, and in­deed the way of Christs love to them in this is admirable, to feed them with his own bloud, and let others famish. We reade of a man condemned to starve to death in a prison,Valer Max­imus. lib. 5. his daughter getting leave to visit him once a day, so she brought nothing to eat or drink, she pre­served him a long time unknown, by milk he suckt from her breast. Christ, that none of his members might starve, lets them [Page 272] have this breast to suck, but when it shall be drawn out to all it lessens Christs affe­ction, and alters his intention, who meant this milk only for his own children: Be­cause he would not like some mother, saith Chrysostom, Chry. ad pop. Antioch. Hom. 60. put out his babes to nurse, but suckle them, and bring them up by his own breast, yet neither so as to nurse others children. To suffer the known sons of satan to suck at this breast, to sit at this board, is also a great disho­nour to Christ. I have read of Ingo an ancient King of the Draves and Veneds, who making a stately feast, appointed his Nobles, at that time Pagans, to sit in the Hall below, and commanded certain poor Christians to be brought up into his presence Chamber, to sit with him at his table, to eat and drink of his Kingly cheer, at which many wondering, he said, he accounted Christians, though never so poor, a greater ornament at his table, and more worthy his company, then the greatest Peers unconverted to the Christian faith, for when these might be thrust down to hell, those should be his consorts and fellow Prin­ces in heaven. Aeneas Syl­vius cap. 20. Europ Aven lib. 3. Anna­lium. And truly a few poor Saints, they honour Christ at his Table, whereas multitudes of men great in [Page 273] wealth, and wickednesse, are but ble­mishes at this board, and spots at this feast, Jude 12. O for Christs sake suffer no such at this Supper of the Lord. It is reported of that renowned M^r Fox, such was his zeal and love to Christ, that he would never deny any beggar that ask'd him an alms for Christs sake. This is the pre­vailing argument with God, be it with us.

2. For the Nations sake. There is no­thing more provokes God against a peo­ple then prophaneing his pure and preci­ous ordinances, when they shall not one­ly abound in what is filthy, but abuse what is holy, and be corrupt in the best things, then comes the fiercenesse of Gods fury.

There were two things in the old world that brought the destroying floud. All flesh had corrupted his way. The earth was filled with violence, Gen. 6. Corrupt in respect of Gods worship and service depraved. Violent in respect of injuri­ous dealing between man and man practi­sed: to grow corrupt in Gods waies of worship, brings a floud. Venera­ble Bede in his Ecclesiasticall History of England, reports that about the year of [Page 274] our Lord 420. The Brittons having been long afflicted by Irish, Picts, and Scots, God gave them great rest, peace and plen­ty, as had not been heard, but they more then ever contemned his word, propha­ned his Sacraments, not only the people vile, but the Ministers very loose in their conversations and ministrations, where­upon came a plague that the living were scarce able to bury the dead: The Saxons of Germany who came first in for their help, broke out upon them in bloudshed, drove them into a corner, and all this came, saith that reverend Author, for their hatefull sins against Gods holy Or­dinances? may we not reade upon the forehead of the late bloudsheds, that have been in this Kingdom, the guilt of Christs bloud that lies upon this Land through sinfull receiving the Sacrament? The judgements of God oft sute to the sins of men, that by the punishment we may know the offence. Josephus reports that not long after the Jews had crucifi­ed Christ on the crosse, so many of them were condemned to be crucified, that there was not place enough for crosses, nor crosses enough for the bodies that were to be hung thereon. O let us herein [Page 274] prevent Christs second crucifying, not dealing out the Sacrament to such as to doe it, will doe what in them lies. We reade the Roman Emperours strictly for­bad the transportation of oil, wine, and pleasant commodities to barbarous nati­ons, least they being drawn in, mischiefs to the state might follow. Let us not administer bread and wine, such precious things to prophane men, least to the land worse yet follows.

3. For the Churches sake. To put out unmeet men at least from the Table of the Lord, is the way to make the Church beautifull, healthfull and fruitfull. This defaced the glory of Nebuchadnezzars Image, Dan. 2. that having a head of gold, it had feet of clay and iron: Shall the Church have a bright head and black feet, will not this be a blemish? Let us make much of the gold, and not mix therewith iron and clay, this will be the Churches glory, honour, and health. Evil men, saith one, are in the Church, as ill humours are in the body, when they are purged out, the body recovers health and strngth, is eased and refreshed: So when such men are put forth, and cast out, the Church is much relieved and revived, [Page 275] becomes more able to bear and bring forth fruit unto God. The course God took with his Vineyard to make it fruit­full, Isa, 5. He fenced it, gathered out the stones, and planted it with the choisest plants. Gods Church must have a fence, else every swine comes in: the scand [...]lous, those stones of offence must be gathered out, and Gods Saints, as choise plants, set in place, and then we shall see good fruit.

4. For each Congregation sake, suffer not such men to sit at the Table of the Lord. Achan took the wedge of gold, and the Babylonish garment, whereupon it went ill with the whole camp of Isra­el, think we what may befall the whole assembly of people, especially if we knowingly allow filthy sin [...]ers, to take the holy Sacrament, such as in the waies of their wickednesse hold fellowship with devils, to have herein any fellowship with Christ and his people, O how abo­minable. Cambden reports of Redwald King of the East Saxons, that in the same Church he had two Altars, one for Chri­stian Religion, and another for sacrifices to devils, if we promiscuously receive good and bad to the Lord; Supper, we make as it were two tables in one Church, [Page 276] so far as concerns Gods Saints, there is the table of the Lord: so far as concerns sinners, there is the Table of devils:Zanc. Epist. lib. 1. ad pr. Fr 3. de Exc. That the Apo­stle 1 Cor. 10.21. pleads against Idolaters, learned Zanchy extends to all impenitent sinners, who are not, saies he, to be brought in to the Table of the Lord, because they be not broken off from the Table of De­vils, least God thereby be provoked, ver. 22. O how will it then provoke to to turn the Table of the Lord into a Table of Devils? as all wicked ones may well be called, Joh. 6.70.

5. For the Sacrament sake suffer not this, it is an honour to the Ordinance, to have here a Table of Angels, not of De­vils, for vertuous men to be about the board of the Lord is a grace, as it was to Solomons bed to have a guard about it of valiant men, Cant. 3.7. will not the pre­sence of prophane men prove a prejudice to each part of this precious Ordinance?Vtinam sub­stantia nostra incorporetur sanctu, ut in ijs ad gloriā resurgat, non peccatoribus in illis enim resurget ad gehennam. Cor. a lapide so defile purity and deface beauty, as to occasion complaints both from creature and Christ. One brings in the creature groaning out their desires thus, O that we might ever serve such as are godly, O that our substance might be incorporated into Saints, that so we might rise with them [Page 277] to glory, for if we be incorporated into sinners, we shall go in them to hell: if we suppose the creatures of bread and wine, so to moan and groan to be eaten and drunk by wicked men in their ordi­nary way, much rather may we think it then when they are herein elevated and raised to a high and holy use: yea and this a way to put Christ himself to an open shame, Heb. 6.6. and cause him to com­plain to have his Table crouded about, his holy Ordinance defased by prophane men, so that as it was said, Mat. 22.10. whose i­mage and superscription is this? it may be applied here whose Ordinance is this? The glory, honour, and beauty of it is hereby lost. One reading Mat. 5.44 l [...]ve your ene­mies, blesse them that curse you, do good to them that hate you, &c. broke out, ei­ther its not the Gospel of Christ,Aut hoc non est Evange­lium aut nos non sumus E­vangelici. Whita. conc. ad Cler. cant. or we are but ill gospellers, when this holy Ordinance is abused and misused, we may say, sure it's not the Sacrament of Christ, or we no Sacrament-Christians, either it is not the Ordinance of Christ, or we no friends to Christs Ordinance, to let the lustre of it be darkned, and its beauty blemished by base and vile men.

6. For the Saints sake suffer not such [Page 278] men herein to be joined unto them, to tie a living man to a dead man hath been the judgement that some malefactors have been condemned unto, and it's a sad one. O let us not here in this case couple toge­ther Gods living Saints, and men dead in their sins, to bring in beasts to feed with men at the same board, doth not reason and humanity abhor it. When we read of Nebuchadnezzar and bruit beasts feed­ing together, he was not as a man, but as a beast, so let religion and christianity teach us this, that to the Lords Table where the Saints eat and drink, we do not admit such men, as the Scripture compares to beasts, Psa. 49.12. Psa. 80.13. It were better saies Chrysostome to be a beast,Melius est esse iumeniū quam compa­rari iumento. then to be like a beast, men then that are so, are unfit to have society with Saints, at the Supper of the Lord: Its prophecied when the Church shall be restored to peace and purity, Isa 35.9. No Lyon shall be there, nor any ravenous beast found there, the unclean shall not passe there, but the re­deemed of the Lord shall walk there, &c. God hath promised Ezek. 38.24. There shall be no more a pricking briar nor a grieving thorn about his people, let not us set briars and thorns among Gods vines, [Page 279] nor let them root in Christs garden among his flowers.

7. For sinners sakes, as we tender the e­ternall good of their souls, suffer not this: to allow them liberty to the Table of the Lord, will but harden them in sin, and hasten them to hell, they will but imbol­den themselves to persist in sin, and think if they come to a Sacrament, thereby to sa­tisfie all. It is reported of Lewis the se­cond, that he used to wear a leaden cru­cifix in his hat, and every time he swore an oath, or did any villany, he would take it in his hands and kisse it: and then swear again the more impudently, and sin over and over the same with greater confi­dence. So wicked men strengthen them­selves in their wickednesse, thinking how oft so ever they do ill, if they come and receive the Sacrament, all is well, though hereby also they bring upon themselves swift destruction: so that all such may well fear the receiving the Sacrament should prove to them as the gold of Tho­losse to them that took it, who all perished in the possession of it, the His [...]ory of which Possidonius reports. Ahab would have Naboths vineyard, though he drew on himself the guilt of Naboths bloud, but [Page 280] it was his ruine, 1 Kin. 21. men will have the Sacrament of Christ, though they are thereby guilty of the bloud of Christ, and draw down their own damnation: men presse to the Sacrament unprepared, as a horse unarmed rushes into the battel, but his death is so much the surer and sooner: suppose through the patience of God utter ruine is respited for present, and un­worthy receivers reprieved for a while, yet then some other dreadfull judgement betides them, God strikes them with hardnesse of heart, blindenesse of minde, worse then that wherewith he smote the sinfull Sodomites, when from all quarters they pressed to break into Lots house, and take the two Angels, Gen. 19. to prevent this evill do we our utmost.

8. For our own souls sakes, admit not unmeet men to communicate in these holy mysteries: that this may be the more effec­tuall, Let us observe two things.

• 1. The duty required of us.
• 2. The danger incurred by us.

The duty that the danger may be pre­vented.

The danger if that the duty be neg­lected.

We must herein either come under [Page 281] duty, or under danger, our duty is to give this blessed bread to children, not to dogs, Mat. 7.6. Give not holy things to dogs, nor cast ye your pearls to swine, least they trample them under feet, and turn again, and rent you. Here are persons of two sorts described, dogs and swine, matters of two sorts proposed, holy things and pearls, actions of two sorts prohibited, give not neither cast, and reasons of two sorts rendred, least they tramp [...]e them un­der their feet, and turn again and rent you. Some by dogs understand Infidels and un­beleevers, by swine sectaries and here­ticks, by holy things the two Sacraments Baptisme and the Lords Supper, by pearls the mysticall sence of Scriptures, &c. O­thers by dogs understand men erroneous in their judgements and opinions, by swine, men vitious in their practice and conversations, by pearls Gospel-cordials, by holy things bread and wine [...]n the Sup­per sanctified for a holy use, which we ought not to give to such persons upon those perils.

1. Of pollution to the things, least they trample them under feet.

2. Of affliction to our selves, and turn again and rent you. We read of two Do­natist [Page 282] who coming to Thipasa, Opiat. Mel­tuit lib. 2. cont. parenia­num cent. 4. cap. 6. a city of Mauritania, and entring where the Sa­crament was administring, took the bread and gave it to their dogs, but those very dogs immediatly growing mad turned upon their own Masters, rending and tear­ing them with their teeth. God knows how sorely we may suffer from those sin­full men, to whom we give this holy Sa­crament. We know the severe punish­ment cast upon Eve, who not only her self eat the forbidden fruit, but in that she gave her husband Adam to eat thereof, Gen. 3.12, 16, O let not us suffer sinfull men to sit and eat with Gods Saints at the table of the Lord, least thereby we draw down upon our selves much sin and sorrow, when despairing Iudas came making his miserable moan to the high-Priests, saying, I have betraied the innocent bloud, they sleight­ed him answering, what is that to us? Look thou to that, no, was it nothing to them? did not they give him money to do it? If an unworthy receiver shall come trembling to us, and cry I have betraied in­nocent bloud, shall we put it off with a what is that to us? when we put that into their hands whereby it is done, surely just blame abides us. If any man under the [Page 283] Law left his pit open, so that his neigh­bours beast falling into it, was harmed by it, he must be responsible for it: if we under the Gospel shall leave this Ordi­nance open to all, so that those who are more like beasts then men, come to it, and are prejudiced by it, must not we answer for it? Let us all upon whom this charge is laid, set our selves to the utmost to op­pose the approach of such persons to the Table of the Lord, Come, let us up, and be doing, what is to be done, and how I re­duce to two heads. 1. For matter we must minde some actions. 2. For manner we must minde some cautions. The actions for matter we are to minde, are two.

• 1. We must examine carefully.
• 2, We must determine faithfully.

We must examine that we may deter­mine, and we must determ [...]ne when we have examined. We must search before we censure, and look in before we lift out, Thus did God with fallen Adam, before he turns him out of Paradise from eating of the tree of life, he comes to him que­stioning of him, Gen. 3. Adam where art thou? who told thee thou wert naked? Hast thou eat of the tree that I forbad? what is it that thou hast done? and after [Page 284] he dooms him, and drives him out: before we cast any out of the Congregation, or put any from this bread of life, we are to examine exactly, to try the truth of things that we may be sure to binde those on earth that God will binde in Heaven, Mat. 16.19. It is the observation of Cyril upon Ioh. 18.12. how the Jews first took Christ and bound him, and after inquired the causes against him, &c, an ill pattern for us to follow, before we binde let us beat out truth, and see if there be sufficient cause that require such a judiciary course, let us know what is not sufficient matter to warrant such an Ecclesiastick censure in these four things.

1. Every declamation is not enough. Against some person there may be a flying report, a running noise we may not passe our censure upon. God heard a cry to Heaven of Sodoms sin, yet before he pro­ceeds to judgement, read what he resolves, I will go down now and see, whether they have done altogether according to that cry which is come unto me, and if not that I may know. Gen. 18.21, Every rumour will not bear out a censure, but let us exa­mine and see, and so proceed.

2. Every accusation is not enough, there [Page 285] may not only be a talk abroad, but one may come in and personally accuse ano­ther, yet that not sufficient to put one [...]ut or presently by the Sacrament. Its not a mans justifying himself, nor anothers ac­cusing him, that can well bottome this businesse: Iulian who after proved the A­postate, one Delphidius accusing another before him, which he could not prove, the party denying the fact, Delphidius ans­wers, if it be sufficient to deny what is laid to ones charge, who shall be found guilty? Iulian answers, And if it be sufficient to be accused, who can be innocent?

3. Every imagination is not enough: not only what is said by some others, but we our selves may suspect a man for such a matter, yet suspicion not warrant sus­pension, many things are which seem not to be, and many things may seem to us to be, which yet indeed are not: we may think both the guilty innocent, and the in­nocent guilty, therefore we must not ca­sheer before we inquire,Culpa lata Culpa levis, but be able to convince before we condemn.

4. Every aberration is not enough, no man will put his servant out of his family, or his son from his Table, for every small offence. There be lighter and lesser evils, [Page 286] whereupon in this case we cannot cast out little sins, do make men liable to great personall dangers, though not to these mi­nisteriall censures. The smallest sins that are unrepented of, idle words, and the like, will bring a man under the judgement of Christ, Mat. 12.36. though not this judgement of the Church. Christ for those will shut men out of Heaven, and cast them down to the Devil at the last day, but we must not herein shut Heaven a­gainst men, or deliver them up to the De­vil for every errour in judgement or prac­tise, yet when evils grosser and greater be fiercely professed, fouly practised, and fully proved, we have just matter to con­clude upon, and to exclude such sinners from society with Saints in the Supper of the Lord. The cautions which for the man­ner we are to minde, shall come forth in fourthings. Our putting herein by, and cast­ing out, must be carried on.

1. With deliberation, beware that in such censures we be not praecipitate to do any thing hastily, but see that our procee­dings be well considered, and all our pro­gresses prudentially poized. This Church censure must not be like Ioabs sword, which upon every motion was wont of [Page 287] it self to fall suddenly out of it's sheath, but deliberately drawn out by degrees. Its observeable when God was to take the Prodigall into his house, he ran, Luk. 15.20. When to turn Adam out of Para­dise, he walked on in the garden, Gen 3.8. his motion herein was more slow, we must not cast out or cut-off, but gradually and with good advice.

2. With detestation abhorring not the person of the offender, but the condition of the offence: not as it said of one, He hated the tyrant not the tyranny, but what we do herein, be it with hatred against the sin, not the man. Not abhorring them that are evill, but abhorring that which is evill. Rom. 12.9. The Apostle in the for­mer verses having spoken of gifts and go­vernments in the Church, he then ads this, to guide the managing of all [...]n a meet way to love the persons of men unfainedly, but to hate the evill practices of men abun­dantly: Abhor that which is evill. The Greek word imports extream detestation, [...]. which is aggravated by the composition, as Chrysostome observes, w [...]o also refers this 9. verse to those before, to order all therein praescribed, so Rollock also under­stands the verse.

Look likewise that we detest that evill or any degrees thereunto in our selves, for which we contest against others: that we suffer not any of that in our selves which we censure in others.

3. With moderation, Beware while we pursue sinfull actions in others, we be not transported with sinfull passions our selves, of wrath and anger, but manifest­ing a spirit of meeknesse.Sic vigilet moderatio ut non do [...]mim disciplina. Aug. The snuffers of the Tabernacle were made of pure gold: so Church-censures must be kept pure, bur­ning with fervour, not blacked with anger. let not us be so moderate as to let Disci­pline sleep, or therein to be slight, for so a moderation of censures, may prove the murdering of sinners, not cutting off the gangreen-limb is the death of the man.

4. With lamentation, Beware that we be not hardened against men in our hearts, though we finde them hardened before us in their sins. We read of a Judge that ne­ver pronounced a judiciary sentence of death, but tears fell faster from his eyes, then words from his mouth, when the incorrigiblenesse of men call by an Eccle­siasticall sentence to cut men off, and put them away from among us, its not un­meet for the tears of our eyes to expresse [Page 289] the Troubles of our hearts, and to let ex­ecution of censures be with expressions of sorrow, so shall we manage this matter meetly.

Dilexi virū qui cum cor­pore soluere­tur magis de statu Ecclae­siarum quam de propr [...]s vel negotijs an­gebatur.The civill Magistrate who is to reform abuses in worship, to keep pure the holy things of God, that all be carried piously and peaceably in the Church, is herein to bring in his help. I love the man, he is more solicitous to reform the Church then to preserve himself, &c. saies Ambrose of Theodosius. Magdeburg. c [...]nt. 5. I have read of Anastatius the Emperour, how God [...]hot him to death with a hot Thunder-bolt, because he was lukewarm for the Church, and not zealous to root out the Arrian party. That unmeet persons be put away from these precious things of God, let likewise the Magistrate be fervent. Zanchy in an E­pistle to Prince Frederick the third, does much quicken his zeal, and beseech his as­sistance in this, God turning Adam out of Paradise, did not only set Cherubims at the garden, to keep the tree of life, but also a flaming sword to turn every way, Gen. 3.24.

The Christian Magistrate is to be a nur­sing Father, and a nursing Mother to the Church and Children of God, Isa, 49.23. [Page 289] Now a great part of the nurses care is to see to the food of the childe,Magistratus si malus ten­tator tum est. Si bonus nu­ritorinus est &c. Aug. serm. 6. de verbis Domi­ni, Sec. Mat. that the childe have its fitting food, and that which is good and wholsome, and that dogs come not in to eat up the childrens milk. The Christian Magistrate is to feed the Church imperatively, and causatively by requiring others so to do: he is to command that the breasts be drawn out for the children of the Church to suck, and to forbid that no black mouths be laid to this blessed breast:Custos utri­us (que) tabulae. Three Tables he ought to be a carefull keeper of, the first and second Ta­ble, and a third to wit the Lords Table, that Gods olive plants may peaceably sit about it, and wicked ones debarred from it: if he ought to extend his care, that the first Table be well kept, then the last as a branch of that: must he not suffer such as would advance a breaden God, and may he endure such as abuse the bread of God: must he be against those who blas­pheme the name of the Lord, and not a­gainst those who prophane the Table of the Lord? doth he well to remove cruci­fixes out of the Church, and shall he let crucifiers alone in the Church? Sons of Belial, Deficie [...] coniunctione magistrat [...] potest aliquod Ecclesia ex­tra ordinem facere quod ordinarie non potest: & de­ficiente eccle­sia a suo effi­cio potest ma­gistratus ex­tra ordinem procurare ut Ecclesia ad officium re­deat, &c. Iun. Anima. in Bellar. de Concil. lib 1. c. 12. no. 18. Nulla est res tam Ecclesi­astica quin aliqua ratio­ne pertineat ad iurisdic­tionem ma­gistratus nec ulla causa tam secularis modo ab Ec­clesiae mem­bro praestetur quin quaete­nus obser­vantiam er­ga Deum res­picis pertine­re possit ad Ecclesiasti­cam guber­nationem, Ames. Med. Theol. lib. 2. cap. 17. who as much as in them lies by a sinfull receiving, crucifie the Lord of life. [Page 290] The care and courage both of Magistrate and Minister is no more then need in this matter. If Church-officers be defective in their duties, the Magistrate must put out the more vigour and valour to preserve the Ordinance pure: as if the Magistrate be remisse, the Church-officers ought to be the more active to beat back Sacrament abusers, and if in this either withdraw their duty, the other must stir the more ex­traordinary. But a mutuall conjunction is most excellent.

The work is great, yet might there be this twofold union, no doubts, nor diffi­culties should make me despair, to wit,

• A union of power.
• A union of spirits.

As the two milk kine went together the same way to carry on the Ark of God, so if these two, Magistracy and Ministry go together to help on the government of Christ, and this needfull discipline which concerns the Sacrament, if hands and hearts may join in this, how well will things be? let not one put it off to the other, but both concurre as the cause re­quires, which will be well pleasing to God, and profitable to the Churches of Christ.

I proceed to persons more private,Sort. 2. of whom there is also somewhat required, that this pure and holy Ordinance may be kept up, and carried on in its purity and holinesse, that unmeet men may be remo­ved, and good discipline promoted, their duty I reduce to two heads.

1. They are no give their free con­sents.

2. They are to make their just com­plaints.

Their free consents they are to give when by Church-officers there is an ex­ecution of due censures, and indeed the aversenesse of people hereto, may much prejudice the practice of Discipline here­in. Augustine writing against the Dona­tists, saies that in some Churches the body of the people was so corrupt that they would not assent to the execution of cen­sures, which hindered the casting out of offenders, but herein peoples forwardness may prove a great furtherance. Cyprian writing to Cornelius a Roman Bishop de­clares how ready the people were to ap­prove the excommunicating and casting out of the lapsi, those in time of persecuti­on had fallen from the faith, though very loth to yeeld their consents for the recei­ving [Page 292] of them in, though they professed re­pentance.

Zanch. de redemp. in pr [...]ce. 4. lib. 1. pag. 756. Zanchy speaking of that question, by whom excommunication is to be exerci­sed among other things, in answer com­pares the government of the Church to the Romane Common-wealth, which had the dictators, the Senate, and the Quirites, the most difficult things were determined by the former,Pa [...]eus de Excom. poris. 5. & in 1 Cor. 5. with the consent of the latter, and he shews that the Church government in respect of Christ is a monarchy in res­pect of the Presbyters censuring an Aristo­craty, and in respect of the people con­senting a democraty, which in the case he concludes requisite.Musen. loc. com. de mi­nistris verbi Dei, in tit. de potestate mi­nistrorum pag. 377. Pareus proposing some conclusions concerning the same cen­sure in the Church, saies that though the Pastors and Presbyters for order sake, are to have the chief place, yet they must call on the Congregation for their concurring consent. So Musculus in his common places speaks much to this purpose. The people do greatly fail in their duties, when they withdraw their consents, especially when things be put to the vote. The Saints are said to judge the world, 1 Cor. 6, 2. In that they shall be as witnesses, assisters, observers, approvers of the judgement, [Page 293] Christ shall passe at the last day, and Cal­vin saies well to the case,Hoc addo illam esse le­gitimam in excommuni­cando homine progressionē si non soli se­niores scorsim id faciant sed approbante Ecclesia in eum modum ut plebis multitudo non regat actionem sed observet us [...]estis & cu­stos. Institu. lib. 4. Qui proximi mala conspi­ciunt & si­lentio praete­reunt quasi conspectu vulneribus usum medi­caminis sub­trahunt. The people are not by the multitude to overpower any just proceeding against offenders, but what the Elders orderly do, they are to attest, and approve, and thereby also the judge­ment is theirs, and private Christians must consent either to the casting out, or to the coming in of offenders, to consent to their admittance is sad, The Jews stoned Stephen, but Paul stood by, and consented to his death, Act. 22.20. Wicked men herein crucifie Christ, and others consent to his death who will not consent to re­strain them from that which is the cause of his death, yea

2. People are to make their complaints and to call for just discipline Isa. 59.4. When they see or hear of foul offences, not to conceal them, but seek their redresse, Augustine speaks well, They that see their neighbours sins, and are silent, and so no censure take place, is as if they should see ulcerous sores, and withhold the use of meet medicines.

Hereby also they pull upon themselves the burthen of other mens sins, Lev. 5.1. If a soul sin and hear the voice of swearing and is a witnesse whether he hath seen it [Page 294] or known it, if he do not utter it, then shall he bear his iniquity,

If a man hears words of treason against a prince, and discovers it not to some Ma­gistrate in 24. hours, himself is judged guilty of treason, what then to conceal words of blasphemy and treason, against the most high God, Pro. 29.24. whoso is partner with a theef, hates his own soul, he heareth cursing, and bewrays it not, Mar. 1. Its a sin to be an ea [...]-witnesse of blasphemy, and not wilingly bewray it,

2. That he which is so silent, makes him­self partner with that sinner whom he so concealeth, Lev. 29.14. Before the blas­phemer was stoned, all that heard his blas­phemy were to come, and lay their hands on his head, why? sure to discharge them­selves of that guilt which else they had contracted by hearing of him, if they had not declared against him. Ever minde that Gospel command Mat. 18.17. Tell the Church, inform Church-officers of Church-offenders.

Christians that will quit themselves as becomes them, must be carefull herein, o­therwise themselves will suffer. Here may a great question fall in, viz.

Object. How a prophane person present at the [Page 295] Sacrament doth defile and infect others? To which I answer.

Not physically, but morally, Answ. not the bare presence of sinners with us, but the prevalence of some sin upon us, two things attend sin, fault and filth, blame and blot, where there is fault there follows filth, and where there is filth there is first some fault whereof the defiled party is guilty, as now when prophane persons partake in the Sacrament, godly christians who com­municate, may come in fault, and under guilt two waies.

• Efficiently.
• Deficiently.

1. Efficiently, when they say or do what they ought not in reference there­unto, as if in their mindes they approve their presence, much more if with their mouths they plead for their admittance, speak, yea urge arguments that may make for such promiscuous mixtures, and lay down what may encourage the coming hereto of carnall men without any disci­plinary difference, this contracts guilt, and then

2. Deficiently, when private Christi­ans neglect to say and do what they ought.

Ʋt rue ad c [...]nam acce­dam non scru­tandum est qua quis (que) conscientiae ad eam mecū accedat sed de mea ipsius conscientia mihi labo­randum est. Ita [...] & cum adulteris, & cum homici­dis & cum sceleratissi­mis quibus­vis, modo nulla mea culp [...] sit, Quod non placet non nocet. Si adcoenam castus & sce­leris purus accessero, ni­hil illorum impuritas mihi nocue­rit dicam eti­am amplius si vel Turcam vel Iudaeum pastor quis­piam adm [...]t­ [...]eret modo quantum in me est agit [...] tota illius facti culpa in illum re­cideret, nec ego propterea cunctanter ad mensam Domini ac­cessero. &c. Beza Ep. 2. pag 28. 29.In this case consider there is a fourfold duty required of particular Christians, which if they discharge they come not under any fault or guilt, let who will be present, but if they fail of those duties (I do not say fail in) therein they sin, and therewith are defiled.

1. Duty is towards the sin it self, of such mens partaking, that is to dislike it, and in their hearts to hate it, I hate the work of them that turn aside, saies David, Psa. 101.3. it shall not cleave to me, as if he should say, If my heart rise not against such sins, if I should not dislike and hate them, some blot would cleave to me, but now not.

2. Duty towards God, to pray and mourn in praier for the presence of such men at this precious Ordinance: Mary the mother of Christ, his Disciples and friends saw Christ despitefully used, and crucified on the crosse, yet it was no sin of theirs, no evill cleaved to them, for it grieved their hearts, and so when Gods Saints do sorrowfully lament the sin of such as crucifie Christ at his Supper, there is no defilement fals on them, they are free and shall receive signes of savour, and Gods marks of mercy, Eze. 9.4.

[Page 297]3, Duty towards such miserable men as do in their prophanensse approach the Table of the Lord, that is, to exhort, ad­monish, reprove them, Eph. 5.11. Have no fellowship with the unfruitfull works of darknesse, but rather reprove them; im­plying strongly, that if there be a repro­ving of them, there is no fellowship with them: and so there is no infection by them.

4. Duty is towards governours, to wit to inform them of such offenders, thus the Christians in Corinth, and Thessalonica did inform the Apostle of such in those Churches, 1 Cor. 11. [...]8, 2 Thes. 3.11. let these duties be observed, and you are free. Beza excellently in this case concludes, that let wicked men be present at the Sa­crament, yet Gods Saints become not filthy because not faulty, having done their duty, they are not guilty: no sinne, no soil.

Having complained to God and men against offenders, and in their places done to the utmost to keep of such unmeet men, there is no sin whereof they are guilty, nor soil wherewith they are filthy. Those in authority that will not discharge their duty, must bear the blame, and wear the [Page 298] blot, prophane men are to be put by, and cast out, yet if to doe it be not my office, it being not done, it is not my offence.

The Apostle tels the Church of Co­rinth, that the incestuous person let alone, would be as a little leaven to sour the whole lump, 1 Cor. 5.7. If we suppose a present infection upon the Church, then it was thus. The publike Officers were defiled because they had not put away that wicked man from among them. The pri­vate members were polluted, because they had not mourned, or made means that he which had done this deed might be taken from among them, vers. 2. so that if pri­vate Christians doe not complain, and seek the removall of unmeet men, then thereby they are defiled, but if they mourn to God and men, that such may be taken away, however they are free, both from fault and filth: if wicked ones be with them at the Table of the Lord, they are not thereby defiled. I [...] is not the na­ked presence of prophane men can here­in pollute the people of God, for if that alone were infectious, these things would follow.

1. It would be so in one ordinance as well as in another, it would be as ha­zardous [Page 299] to have them present at the hear­ing of the word, as at the partaking of the Sacrament.

2. It would be so by one sinner as well as by another, it would be as prejudiciall for a close hypocrite to be present, as ano­ther wicked man. Then the presence of Judas at the first administration cast de­filement on all the disciples, whereas sup­posing him present, we will not think all them defiled thereby. When Judas with the rest were all together at Supper, Joh. 13. Christ saith unto the disciples, yea are clean, but not all, vers. 10.11. The unclean one, made not the rest unclean.

3. It would be so at one season, as well as at another, how should Gods Saints ever meet with any safety or security, if the sole presence of any one unsanctified man should alway prove such a pre­judice.

4. It would be so to one Christian as well as to another, harm hereby to him that hath been most diligent in his duty, as well as to him that hath been most remisse, but let private persons be perswaded to pursue their duty, and they shall escape all danger. Execution of Church censures is not to be by any private member, or [Page 300] single Officer. I would they were cut off that trouble you, saith Paul, Gal. 5.12. He did not undertake to doe it alone, 1 Cor. 5.4. When ye are gathered together, and my Spirit, in the name, and wi [...]h the power of Christ, to deliver such a one to satan. Let us each go as far as we can, if others will not concurre, we leave the sin at their door.

Against this course severall objections lye crosse which I shall in the next place seek to remove.

Object. Object. Though men have been wick­ed and prophane, yet suppose they come and professe their repentance for sin past, and promise amendment for future, must not such be received to the Supper of the Lord? Yes sure.

Answ. Answ. 1. Suppose they have been pro­phane and yet professe no repentance for any evil past, nor promise any redresse for future, but stand as stocks and stones, stu­pid and senselesse, miserable men, not commiserating their immeasurable misery, we may therefore mourn for them, be­cause they cannot mourn for themselves:Hoc plaugo quod te non plangis. Hieron. Tom 1. fol. 231. As once Jerome condoled the obdurate condition of Sabinian. Sure such must not be received to the Supper of the [Page 301] Lord, much lesse men resolved in their sinnes.

2. Suppose such professions and pro­mises as now they may make, have from them by former experiences ever proved false and fruitlesse, must we still trust bare words? God hath cast them down by sicknesse, they have said as much to get off of that bed, as now to get in to this board, to come out of that trouble, as now to come in to this Table; How sorry they had sinned? how resolved to re­form? As when Nebuchadnezzar besieged Jerusalem, the Jews promised to set their servants free, but no sooner had the King removed his siege, but they bring back their servants to bondage, Jer. 34.10, 11. So when God hath laid siege to them by some close affliction, they have professed fair, and promised much, but the siege once raised, they have returned to their wonted wickednesse, who would beleeve such lying words?

3. Suppose they professe and promise, yet in their professions and promises, they manifest monstrous Ignorance, and there­by are found unfit? They professe repen­tance, but cannot tell what repentance is, they say they are sorry for sin, and yet [Page 302] can give no account what sin is, or what God is they have sinned against, they promise amendment for future, igno­rantly taking it for grant, they can ei­ther by their own power amend, or pro­cure power from God at their pleasure. Luther reports of one Sta [...]pitius a Ger­mane Divine, that he oft promised God, and vowed against a particular lust, but was as frequently foiled: he after disco­vered, how being ignorant of his weak­nesse to perform all his promises had been passed in self-confidence, &c. where­upon he miscarried. Carnall men in their making promises to reform their whole lives, we may easily finde how grossely ignorant, and so self-confident they be, how little they know of their own infir­mitie, and inability to any good, &c. how they know nothing of fetching grace by the way of the covenant of Gods grace in Christ: So while we should let them in for their promises, we must keep them out for their ignorance, this being more foul, then the other fair.

4. Suppose sinfull men professe and promise, yet in their open protestations they have their secret reservations, they sometimes say well, but O that there [Page 303] were in them such a heart, Deut. 5.29.

Such men in their professions and pro­mises,Aug. conf. lib. 8. cap. 7. are like Austin once in his suppli­cations and praiers, he acknowledges he praied against concupiscence,Malebam expleri, quam extingui. but with a fear, God should hear him in his praiers, and that secretly he desired rather to ful­fill his corruptions, then God fulfill his petitions: so they promse but with fear God should hold them to their promises, professe their repentance, but are afraid God should force them indeed to repent, their hearts still go after their wicked­nesse: so that what ever is uttered, untill their condition be altered, there is but little weight in such words, whereupon to accept them to the Supper of the Lord.

5. Suppose they so professe repent­ance, and promise amendment, as accor­ding to the rules of the word they may be judged indeed to repent, to be inge­nious, and reall, then they ought not to be kept back, yea if for any scandall they stand excommunicate, they ought to be absolved and received into this commu­nion of Saints, as soon as such repent­ance appears.

I have met with a story, and it is a sad [Page 304] one: Dionysius B. of Alexandria, writing to Fabius B. of Antioch, reports of one Serapion, a man who a long time lived (viz. in the Church of Alexandria) without blame, but after in persecution denied the faith, yet at length was sorely afflicted for his sin, made mournfull com­plaints, entreated to be received to the Supper of the Lord, with sore and bitter cries, but none gave ear, and being still kept off, the old man fal; into a dan­gerous disease, and for some daies lay senselesse, but then coming to himself a­gain,Vid. Euseb. lib. 6. cap. 43. O how he weeps because he had been denied the Sacrament of Christ, yet with sad blames of himself for his sin, he gives up the ghost, and dies. God forbid if men be sincerely sorrowfull, and seri­ously minde amendment, that they should be refused from the Table of the Lord, nay we shall rather encourage their com­ing, and glorifie God in them.

Object. Object. Though men have been vile and vain, yet let them come to this Table, God can in a moment [...]hange their hearts, and so make them meet for this Supper.

Answ. Answ. 1. We doubt not of the power of God, but that God can in a moment [Page 305] make a mighty change upon the hearts of the most miserable men, yet that God then will doe so, what warrant to ex­pect it?

There is a twofold power of God.Scaligor. Exerci [...]a. 365 Sect. 8.

Absolute and Actuall.

By the former God is able to doe all things.

By the later he doth no more then a­grees with his will,Voluntas [...] ­ius potesta [...] eius. for his will and pow­er hold equall pace, neither are these two properties in God, as those two disciples of Christ, going to the sepulchre, one out-running the other, Joh. 20. Now that wicked men may come to the Lords Table, and that God will there, by his power, make such a present change:Zanch, lib. 3. ca. 3. d [...] Nat. Dei. What ground to expect it?

Neither do I speak here but of Gods operative will, which ever concurres with his actuall power, and that these should then meet to effect this matter in a moment, why should we think? Consider­ing these things.

1. God reveals no hints of such a thing in his word, which is the transcribed copy of his will, and the ordinary rule of his works.

2. The common course of Gods work­ings [Page 306] towards the creature have not been ordinarily instantaneous, God could have made the world in a moment, but he took six daies to do it in. God could expedite all his pleasure in an instant, both in us and for us, but he takes time to ac­complish his purpose.

3. State right the case of carnall men in this mighty and marvellous change, how wide the terms are asunder, to bring from nature to grace, from death to life, wherein God usually goes by degrees, as the subject whereon he works is made capable to receive his impressions, Joh. 16.12. Men, the worse they are, the longer setled in sin, the more they oppose grace, and are crossely indisposed thereunto, the more slowly comes in and goes on the great work of God in the change of their estates.

In naturall generations, the more vast the creature, the more slow the producti­on, an Elephant ten years in the womb, for a man grown up great and grosse in sin and wickednesse, yet to have such a good change all of a suddain is a rare wonder. Christ when he raised Lazarus from death to life, that had lien but four daies in the grave, he groans, and over [Page 307] the grave he groans again, Lazarus comes not presently forth, Joh. 11. and shall men who have lien many years rotting in their sins, have such a sudden resurrection? I remember a question Austin propounds, whether they whom Christ shall finde a­live at the last day, shall not die at all, or in their passage to Christ in the air, die and in­stantly live again? In answer he inclines to the latter, saying, such have their death, and be again with a marvellous celerity revived, but this seems otherwise, 1 Cor. 15.51. and so truly to think of men dead in their sins, yet in the day of a Sacrament, with a sudden celerity, to be made so alive by grace, as to meet Christ aright at his Table, is a mistake.

4. A wicked man at the Table of the Lord is out of his way, and out of Gods way too, viz.

Wherein God ordinarily works that mighty and marvellous change, for that is the way of his word, wherein by the ef­fectuall energie of the spirit of grace, Christ is formed in the soul, and the soul transformed by beholding the glory of the Lord in that glasse: 2 Cor. 3.18. and there­fore to admit a wicked man to the Table of the Lord, looking there for such an in­stant [Page 308] change to be wrought by God as to make him immediatly meet for the Lords Supper is senselesse, but

Lastly, To make men meet for the Ta­ble of the Lord, there must not only be something done in them, but by them, as there is work for God to do in men, so there is work for men to do towards God, now though God can do his work in an instant, yet men to do their work must have a time, as to examine themselves with reflects upon their sins to stir up soul-humblings and hungrings, &c. which they must do who would receive this Sup­per aright, there must not only be some workings of Gods grace in the man, but some co-workings of the man by the grace of God, which will re­quire time; some seeds, habits and prin­ciples of grace, God may instantly cast in, but for a man to act from those principles, and to draw out the due exercise of grace for a meet communicating, is not so easily or instantly done.

Object. This casting out and keep [...]ng men off from the Sacrament, will so provoke them, as may occasion sad tumults and troubles, and cause discords, disturbing the peace of places and persons,

Ans. Answ. 1.Potius quam aliquod reg­no & gloriae Christi dece­dat ruat non solum pax sed calum & terra. Melius est dissidium pietatis ortū causa, quam vitiosa con­cordia. Rather then any thing should fail or fall of the kingdome, glory, and go­vernment of Christ, let not only peace go, but heaven and earth goe too, saies Luther, and better is dissention for piety and purity sake, then corrupt communion and concord saies Hierom, when Christ was born Herod and all Jerusalem was troubled, Mat. 2.3. should not Christ therefore have come?

2, Why should any be provoked when this course is not till mens own wickednes procures it unto them? Christ whips the buyers and sellers out of the Temple, but the whip was made of their own cords, brought in to tie their breasts with, Ioh. 2.15.

Men put forth for their sins, must blame themselves. Its storied of Apollidorus the tyrant how he dreamt that the Scythians came and pluckt him out of his bed, pulled off his skin, and cast him into a seething caldron, where his own heart cried to him, Thy self is the cause of these thy sufferings. If men be put out, what they suffer is of themselves, Being their own sin is the cause, they should take it penitently, and it being the just punishment of their sin, they should take it patiently. Lam, 3.39.

[Page 310]3. If wicked men will be hereupon en­raged, they shall thereby add sin to sin. Its their sin to need this censure,Veniat veni­at verbum Domini & submittemus illi sexcenta si nobis essent colla. Baldas [...] minist. Ger. in Ep. ad Oe­colamp. and its their sin next not to submit to this censure, when they need it: as one to Oecolam­padius said of the Gospel of Christ, so should each one say of the Discipline of Christ, let it come, let it come, and we will submit, if we had hundreds of necks to put under, on the contrary sure such as in wrath rise up against it, whatever troubles to others they cause, it will be to themselves in the close, as Samsons foxes who set the Philistian fields on fire, them­selves perished probably in the flame, Iud. 15.4.

4. It is far better to occa [...]ion wrath in the bad, then grief to the good. Let men in their wickednesse be received to the Supper of the Lord, and we thereby cause a double sorrow to Gods dear Saints, its their sorrow to think of the sins such men have committed, and it is again their sorrow to see such men admitted in their sins. We may suppose one for: will be dis­pleased, better offend many bad then one good, Mat. 18 6. He that offends one of the least that beleeves in me, better a mil­stone were hanged about his neck, and he [Page 311] drowned in the depth of the Sea, from the greek its aggravable more fully, [...]. import­ing, such a milstone, not light and little, that a mans hand can turn, but one so great and heavy, as requires the strength of a horse to stir it, yet better to have this hung about a mans neck and drowned therewith, &c. then to offend the mea­nest member of Christ.

5. While we avoid provoking of men, and occasioning troubles from them, we shall be sure to provoke God, and cause worse troubles from him, yea hereby we may come to suffer sore both from God and men. We read of the Jews in Con­stantines time,Chrys. in orat. contra Iudaeos. when they sought to bring in their ceremonies Christ had cast out, and to build up their old Temple, the Lord had thrown down,Amb. lib. 5. Ep, 2 [...]. the Emperour with his army, slew many, and made slaves of the rest: yet after in Iulians time attempting the same worse befell them, God fought against them from Heaven, flung bals of fire that broke their work, burnt their tools in their hands, and coats on their backs.

If we yet will bring in such persons or things to corrupt the worship of God, as are begun to be cast out, and build up old [Page 312] customes in corrupt communions, that are in part thrown down,Gehennan de c [...]elo misit [...] Sal. in Gen, 19.24. though a sword be already upon us, yet more miseries may remain even from men, if not far worse for God to fight against us, to fling hell-fire from Heaven into our hearts, to have controversies with our consciences, if not with our kingdome, to set them in a bur­ning flame will be fearfull, better the fury of men fall upon us in the discharge of our duties, then the anger of the Lord, in the neglect of the same.

Object. Object. O but there are many bad, and we are but few, how shall we dare to de­bar them?

Answ. Answ. 1. Are they many? the more harm and hazard for them, to be at the Sacrament, one dead fly marrs the oint­ment, one Achan troubles all Israel, what then to have a box full of flies? a camp full of Achans? multitude of sinners is the magnitude of sin.

2. Are they already many i [...] if they be indulged and let alone they will be more: when we see heaps of weeds and nettles in a garden, we pluck them up, least seeding and rooting they more encrease: let these alone and our Congregations will become like the sluggards field, Pro. 24.31. nettles [Page 313] covering the face thereof, and thorns thick in every corner.

3. Are they many? there may be the more hope by our fervent and faithfull endeavour in this Discipline to do good to some: though among many its likely there will be those who thereupon will be hardened in their sin, and more desperate­ly enraged: yet some other thereby may be humbled for their sin, and effectually converted, that as he said, If I had not pe­rished I had perished, so some man may say, If I had not been cast out, I had been cast out, If I had not been delivered to Satan, I had not been delivered from Sa­tan, thus where there be many sinfull, we may the more hope hereby, to be a means of much good to some, which is the end of such censures, 1 Cor. 5.5.

4. Are they many? yet there be more with us, then against us, as Hezekiah quickned the courage of his servants, when a numerous host of Assyrians came against them, 2 Chro. 32.7, 8. With us is the Lord our God to help us, and one God is more then many thousand men, Josephus re­ports of Herod the King, that in a speech he once made to his army,Iosephus l, 15. cap. 8. he had among o­thers this quickning Passage, perhaps some [Page 314] of you will say, that right is on our side, but the greater number on the other side, ah! how unworthy is such an expression of my followers, for those with whom ju­stice is, with those also God is, there nei­ther wants multitude nor fortitude, Think we in this case how Christ for our encou­ragement saies the same to us, and bids us set one God against many thousand sin­ners.

Object. But they are great men that offend, and are unfit, and how dare we put them in this by?

Answ. Answ. Be they great men sinning, the greater is their sin, and the more harm is thereby done.

In a word if the least letter be blotted, its the lesse legible, but if the vowels there­in be defaced its all marred. Great men saies Augustine in the world,Aug. de civ. Dei, l. 4. c. 3. are as vow­els in a word, if they be blurred with sin, the more mischeif is done, the more meet to be restrained, the more cause to keep them from the Table of the Lord.

2. Are they great? this may be a means to make them good, and O how great will that good be, when greatnesse and goodnesse meets. The good examples of great men are to others as the party-co­loured [Page 315] sticks to Jacobs sheep, Gen 30.39. causing them to bring forth the like, Let us herein what ever men be, take the course Christ hath appointed, powerfull it may prove for the good of the greatest men, who being themselves good, may occasion much good in many others.

3. Are they great? there hath been as great as they kept off in the present case. Ambrose in this stoutly withstood the Emperour Theodosius, Qui secutu [...] es errantem sequere poe­nitentem Theodorit Hist. l. 4. c. 17. he pressing that he might partake, excusing his own foul fact, by Davids doing the like, to which Am­brose replies Thou hast followed David transgressing, follow David repenting, and then think thou of the Table of the Lord.

4. Are they great that will be offended, if they be refused? there is greater then they that will be incensed, if they be re­ceived: Better displease mighty men then an Almighty God, Luther hath some such like expression as this,Nihil est tentatio vel universi mundi & to­tius inferni in unum con­flata ad eam quā Deus contrarius homini poni­tur. If all the troubles of the whole world, and all the powers of Hell were mustered together against us, it were nothing to this, to have the great God become contrary to us.

5. The greater the men be, the greater will all our zeal appear to be for God, [Page 316] while we withstand them, and herein pro­test against them; a little fire will fasten upon straw, and small sticks, but a great fire seizes on the greatest blocks.

Lastly, Wicked men being many and mighty, the more need of united strength against them, all in office to agree in a close accord: Magistrate and Minister conclude as Joab and Abishai, 1 Chron. 19.12.

Object. Object. But they are my kinde neigh­bours, and good customers, I am loath to appear against them.

Answ. Answ. 1. See if you can a forehand pre­vent publike censures, by private admo­nition.

2. Better hazard a good customer then hazard a good conscience, peace in thy heart will be beteer then pounds in thy chest.

3. They are not kinde and good to thee if they would have thee neglect duty,Qui phr [...]ne­ticum ligat & qui le­thargicum excitat ambo­bus molestus sed ambos a­mat & verè amicus est. Aug. de ver. D [...]m. Serm. 59. and so sin for their sake.

4. If they be kinde and good to thee, be thou so to them, are they kinde and good to thy body and outward estate? be thou kinde and good to their souls and spirituall estates.

If to a Sacrament thou sufferest them [Page 317] to come in their sins, and thereby damn their souls, art thou kinde and good to them? nay is not this great unkindnesse? wilt thou so serve a friend?Meli [...]r est misericordia punicus quam crude­litas parcens. Correptiones amici grata sunt acul [...]o [...] habens dolo­rem non ha­bent comp [...]n­gimur censo­rijs sed de­lectamur be­nevolentijs. Ambros. Better is cor­recting mercy then sparing cruelty, saith Ambrose.

5. Thou maiest not, as thou fearest, hereby loose them, but gain them rather, that by this they may become better neighbours and friends then before, and a day may come, such a one as thou now hold'st back, may say to thee, as once David to Abigail, 1 Sam. 25.32. Blessed be God, and blessed be thou, and blessed be thy advice which kept me from being guilty of Christs innocent bloud. Let the righteous so smite me: The wounds of a friend are better then the kisses of a foe, Psal. 141.5. Prov. 27.6.

Object. Object. But if I say or doe any thing to keep such off from the Sacrament, it will be accounted malice spite and ha­tred.

Answ. Answ. 1. Eccles. 11.4. He that observes the winde shall not sow, and he that regards the clouds shall not reap. He that medi­tates discouragements, neglects duties. But

2. If thou saiest and doest nothing in [Page 318] this case the wicked will make an ill con­struction, they will conclude you are like to them, and like well of them, as Psal. 50.21. These things, saith God to the wicked, thou hast done, and I kept silence, and thou thoughtest I was altogether such a one as thy self, but I will reprove thee &c. so do you appear against them least they so conclude.

3. Better they charge you with malice and hatred of them, then God with love to them, and helping of them in their wicked waies,Noli frater, noli obsecro non te decet etsi aliquem forte deceat: si tamen quic­quam deceat malos Emeri­tum certe non decet defen­dere Optatum in malu. Aug. ep. 168. ad Emeris. 2 Chron. 19.2. O saith the Seer to Jehoshaphat when he had com­plied with Ahab, Shouldst thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord. A wicked man, as a man, is to be loved, but as wicked it's meet to hate him: It ill becomes any to be wicked, and it will worse become you any way to defend their wickednesse, which you doe when you omit your duty, and will not declare or proceed against them.

But to prevent such a charge of malice,

1. Neither say or doe more against one than another, but be impartiall against all, spare neither friend nor foe.

2. Doe not make too much haste, be­fore [Page 319] there is just cause, nor delay too long when the cause is just: When a matter hath lien long unquestioned, or uncomplained of, and after brought out, it's more suspitious of spite, therefore act timely herein.

3. Doe all you can,Sive clames, dilectione clames, sive corrigas, di­lectione cor­rigas ad di­sciplinam: fi­ant omnia di­ctante chari­tate. Aug. in Ioh. Tract. 7. in all other offices of love to them, and friendly courtesies for them, though in this you are against them, and for your own satisfaction doe this all in love, complain in love, and doe not seek private revenge, in publike cen­sures: Jehu's fault in this was foul, Hos. 1.4. and when your own hearts can wit­nesse what bowels of compassion you bear to them, minde not what contrary cla­mours are made by them.

Object. Object. But I shall be accounted a busie body let me only inform against them.

Answ. Answ. Better the world account thee a busie body, then God and his Church esteem thee an idle body that will not act any thing towards the publike good.

The just reproach of a busie-body you shall not need fear, only observe these rules.

1. Doe not stirre thus for every small matter, but what is grosse and scanda­lous, [Page 320] Eccles. 7.21. Take no heed to all words spoken, &c.

2. Doe not strive for a publike penalty till thou seest private means prevails not Matth. 18.15, 16. Then tell the Church.

3. Doe not move furthe [...] then the com­passe of thy own place, let thy oars row within thy own boat, [...], Comp [...]sita vox ab alie­no & Episco­po, i e. In­spector [...]. Eras not busie in other mens matters, 1 Pet 4.15.1 Pet. 4.15. Keep within thy own orb, and therein with all agility act to the utmost. No element we say is heavy in its proper place, let no Christian, publike or private, move heavily in his own place or station, but bestirre your selves for God in this case of Christ.

Object. Object. But I am entreated to let such a one passe to the Sacrament, and not restrain or complain, and how shall I deny?

Answ. Answ. God commands and desires the contrary, how canst thou deny him?

You cannot dispense wit a duties upon any entreaties. Let me give you a famous instance, that something sutes this case. I have read of Charles the Emperour, and two great persons once in this Kingdom, Cranmer and Ridley, soliciting King Ed­ward the sixth,Act. and Mon. 2. pag. 553. that his sister, the Lady Mary might have the Sacrament in the [Page 321] popish way, he stood out denying and pleading the cause with them, they still pressing their carnall arguments, he burst out into bitter tears, sobbing and be­seeching them to say no more, where­upon they went their way, professing the young King had more Divinity in his little finger, then they in their whole bodies.

The more purely the Sacrament is cele­brated, the more unmeet are all impure persons to approach thereunto, no per­swasions therefore should procure our allowance thereof, hereby our Christia­nity, fidelity, fervency, and sincerity, will be the more eminently set forth, when a­gainst all entreaties, we resolutely resist their admittance unto the holy Table of the Lord, and when against all discou­ragements we zealously persist in purging Sacraments and Assemblies from what is impure and impertinent.

Lastly, Object. O but this disciplinary course in the Church, of casting out the scandalous, and keeping out the irreligious, hath di­vers times been attempted, but the work found so hard and hazardous, accompani­ed with so great dangers and difficulties, as it hath been laid by with laughter from [Page 322] some, and left off with shame and sorrow in others.

Answ. Be it granted that this businesse of Ex­communication, and sequestration from the Sacrament,Theolog pro­plem loc. 112. de excom. pag. 340. have been oft attempted, but poorly prospered.

In some Churches of Germany, it was, as Aretius observe, by some studiously endeavoured, but the work was hindered, the promoters discouraged, and all va­nished without any good successe. In this Land, what endeavours have been to reduce this discipline, they that are ac­quainted with the history of times can tell. But what of this?

1. There have been times when this hath been enterprized and prospered, and those the first and best times: How pros­perous and vigorous this course was in the times both of Origen and Cyprian, Origen con­tra cels lib. 3. Cyprian ep. 12. & 55. & 59. 64. & ep. 68. instan­ces are plain and plentifull [...]n their learn­ed writings: How severe and strict Di­scipline was then against scandall, and to debarre the scandalous from the commu­nion and Church-fellowship, is clear, with the good successes therein, and issues thereof, though in these last and worst times, oppositions have been high, and in­terruptions great.

[Page 323]2. Good things through opposition have for a time ceased, yet after, most happily succeeded, established and flou­rished. The building in Ezras and Ne­hemiahs time, by power and policy, by reproaches, lies and disgraces, was whol­ly for a while interrupted, yet afterwards effectually finished.

3. The more frustrate former attempts have been, the more glorious may be the effects for future, the more glory may rise to God, and rest on us, it will the rather be our crown and comfort to possesse that which others reached after, but could not attain to, Gen. 38. We reade when Tamar was in travell with her Twins, that one put forth his hand, and hopes was he would be by and by born, but he drew back, and in stead another came forth, who for his violent breaking out, was called Pharez, A Breach: yet after his brother that appeared first, was born, his name was called Zarah, his birth being as the rising of the sun, with facility and beauty, so the Hebrew word is interpreted by some. When good Discipline hath been at the birth, what opposite breakings out hath there been? how hath it been forced back? yet when [Page 324] it shall come forth, it may be called Zarah, it will be to the congregations of Christ, as the rising of a glorious sur. When the sun sets, night follows, and then all the wilde beasts with boldnesse creep forth, but when the sun rises, they are forced out of the open field, and made [...]o ly down in their dens.

4. This course hath been undertaken, but broken off, the causes whereupon may well be enquired.

Psal. 104.22.1. A cause in offenders may be pro­posed.

2. A cause in Reformers may be sup­posed.

In offenders the cause hath been more positive.

In Reformers the cause hath been more privative.

Offenders so various, violent, desperate and disobedient, not bowing their necks to the yoke of Jesus Christ, but as an ex­cesse of evil in them, so a defect of good in others. Reformers who have begun this businesse have ceased the service.

1. For want of diligence, loath to take pains to pursue it, and unweariedly to a­bide by it.

2. For want of patience [...]o endure the [Page 325] difficulties wherewith they have been be­set in the onset of service.

3. For want of prudence, wisely with discretion, caution and moderation to manage this matter.

4. For want of concord not cordially agreeing to carry on this course, officers and offices, differing, the swords civil and Ecclesiasticall clashing.

5. For want of courage, sin in others hath been above zeal in them. Suppose upon some of these causes the work hath ceased, its no warrant for us: let us be diligent, patient, prudent, let us have concord, courage to carry on this work of God. Luther speaks excellently to Melancton, who was apt to be disheart­ned with doubts from difficulties and fears, from foes, and so to cease the service they had undertaken. If the work be not good, why did we ever own it, if it be good, why should we ever decline it? Why, saith he, should we fear the con­quered world, that have Christ the con­querour on our side?

Are we in respect of our places to ap­pear for God against sinners? let not our fear be above our faith and fervor: what if the work be hard and hazardous? The [Page 326] King of Navarre once told Beza, Pelago se non ita com­missurus, quin quando liberet pedem referre posset that in the matters of Religion and Reforma­tion, he would launch no further to sea then he might be sure to return safe to haven, if the windes and waters were rough, Beware we of this and let us re­solve to sail on what ever we suffer.

I conclude with these two propo­salls.

1. The greatest opposition against any good course is ordinarily at the entrance. It is, and ever hath been the main and most elaborate designe of the world, as S^t Cyprian observes,Cyprian Serm. de stel­la & magis. to strangle Christ in his cradle, and kill him [...]n his infancy, when he begins to be shaped and formed as in the first conversion of a sinner, and reformation of a Church, let us therefore now look for no lesse.

2. The more opposition there is against any good course, the likelier at length to succeed.

In Dioclesians time under whom was the last and worst of the 10. Persecutions, though then Christian Religion was more desperately opposed then ever,Russin yet it prospered and prevailed more then ever, so that Dioclesian himself observing the more he sought to blot cut the Name [Page 327] of Christ, it became more legible, and to block up the way of Christ, it became more passible, and what ever of Christ he thought to root out, it rooted the deeper, and rose the higher: thereupon he resolved to engage no further, but re­tired to a private life.

This discipline of Christ that concerns the Sacrament, let us pursue it, prosper it shall, though it goes on hardly and hea­vily a while, let us maintain our places, and keep our ground against sinners, as the starres in their courses fought against Sisera. The cause is the Lords: The comfort will be ours: The good to Gods Church will be great. Take away the drosse from the silver and there shall come forth a fair vessel for the finer, Prov. 25.4.

The exhortation next is to you (my dear neighbours and friends) freely to submit your selves to good government, herein, Heb. 13.17. Obey them that have the rule over you, and submit your selves. The Apostle uses two words to set forth the duty of people to their Pastors, Obey and Submit: there being two sort of things which they ought to come under, their Sermons, their censures, obey them [Page 328] Preaching, submit to them punishing: obey them in the course of sound doctrine, submit to them in the course of just disci­pline. I have read of Ambrose, that once being about to leave the Church of Millain, the people of the place flocked about him, laid hold of him, protesting they had rather lose their lives, then lose their Pastor, beseeching him to re­main and promote among them, the Gospel and government of Jesus Christ, professing and promising their ready sub­mission thereunto.

The like let me beseech you to, whom I dearly love in the Lord, that Sacramen­tall discipline to which you are to submit, I referre to 3. heads.

• 1. To be examined whether fit.
• 2. To be refused if found unfit.
• 3. To be directed you may be fit.

1. You are to submit to meet examina­tion, this is agreed, all are not meet to be admitted to the holy Table of the Lord, many for ignorance, as also for other wick­ednesse, ought to be debarred, but after things well weighed and proved: Now must we try and so take heed whom we re­fuse? and must we not try to take heed whom we embrace? must we examine least [Page 329] we erre in rejecting, and had not we need examine, least we erre in admitting? An unmeet man hath more wrong to the Sa­crament to be accepted, then a meet man from it to be debarred: let a good man be refused, he suffers that which God will sanctifie, and it may be sufficient for him to have that mentally, which he can­not have Sacramentally, God accepts his desire, and will supply his Sacrament-ab­sence with the more of his own presence: let a wicked man be received, he commits that sin, and contracts that guilt, which had he been suspended, had been pre­vented. Submit then to this necessary course of due examination and triall be­fore the Sacrament, for the discovery of your necessary knowledge or debar­rable ignorance, in that point. I principally presse it.

1. In houshold government, it is the duty of domestick rulers, to examine such as are under their chaage.Pareus in loc. It was Abra­hams praise to have so many catechised servants in his family, Gen. 14.14. servants well instructed in matters of Religion, so the word is rendered.

The words that I command thee, thou shalt talk of them when thou sittest in thy [Page 330] house, and thou shalt teacht them diligent­ly to thy children. Deut. 6.7,

The Hebrew word is, thou shalt whet or sharpen them to thy child [...]en, by repeat­ing them, and causing them to repeat, as in a catecheticall way: and are not those who are Governours in the Church, and have others under charge, to extend care in this kinde?

2. In civill courts triall must first be made, and then sentence passed, witnesses exa­mined, than the innocent cleared, and offenders punished, Titles tried, evidences produced, and proved, and after vardict given, &c. much more meet is this in all Church-proceedings, else a greater wrong may be done, in matters that concern the soul and spirituall estate, then in things that only refer to ehe world,

3. In other callings those that are to deal with you in inferiour matters, you al­low to examine and question you, the Phy­sician before he gives you physick asks ma­ny things, you willingly answer, and open your griefs, and as well as you can tell the whole state of your bodies, and may not he that watcheth for your souls, and seeks your spirituall cure, enquire and ex­amine?

[Page 331]4. In other cases you are content to come under the questions of others, though those upon whom you may be accidental­ly cast: If you loose your waies in a jour­ney, if any that may direct you enquire, whence you come? whether you go? &c. If you lose your estates by casualtie, if any that may supply you, enquire your case, examine your wants, your answers are ready, and will you be a verse herein that tends to your internall and eternall good?

5. Unwillingnesse hereunto its an ar­gument of an ill estate, he that is loth to have his house searcht, its a sign he hath therein some ill gotten goods. Its a suspi­cion a mans gold is not weight, being loth to have it brought to the scales, On the contrary, it is a comfortable evidence of a hopefull condition, to submit to triall and examination. A good scholar that hath it in him is willing to be examined, though a dunce or non-proficient have no minde to that matter.

6. The undergoing of this, may be your peace and comfort, your praise and pro­fit, hereby we may be able to give testi­mony of you, and of that meetnesse we finde in you, to communicate in the Sup­per [Page 332] of the Lord, whereby both your selves and others may be the more satisfied, your confidence and comforts encreased, your knowledge and experience enlarged, and others by your means encouraged.

The posing and examining a good Scho­lar is his advantage, discovers his reading, adds to his learning, he comes off with applause and honour.

7. Better be examined by men before, then to be questioned by the Lord, and your own awakened consciences at the Sacrament, or after: for God to finde you out and fall upon you there, as on him without the wedding garments Mat. 22. with a Friend how com'st thou in hither? how durst thou presume to this precious Ordinance? or as God came upon Adam, when he had eaten forbidden fruit, with where art thou? what hast thou done? Here are questions will more amaze, then any your Minister can put. Saul boasted he had done the Commandement of God, O but the sheep bleated, and the oxen lowed, a man thinks all is well, he hath been at the Sacrament of Christ, but by and by his conscience bleats and lows a­gainst him, a worse businesse then an exa­mination or suspension.

[Page 333]8. Why should not you give an account to them, that must give an account for you? Heb. 13.17. Its the Apostles argu­ment to urge peoples submission to their Pastors, they watch for your souls as they that must give an account: God will one day enquire, and Christ will question with us, what our care hath been of you, our pains with you, our praiers for you; We must be more exactly answerable to God for souls, then ever Jacob was counteable to Laban for sheep: and may not we take an acount, who must give an ac­count?

9. We require no more then what hath been the practice of the best Reformed Churches,Consuetā est ut qui per a­tatem in (que) doctrina ca­techetica pro­fectum ad sae­cram coenam, primum ad­mittuntur, &c. Zepperas polit. Eccles. l. 3. c. 8. p. 721. If any were to be admitted to the Supper of the Lord, they were such as had been well instructed and examined in the doctrine of Catechisme, and their proficiency being found by some in office more privately, they were then presented to the whole Church, being required pub­likely to give testimony of their know­ledge, and make confession of their faith, and so come in to be accepted at the Table of the Lord.

10. Gods servants examined by adver­saries, have spoken freely with perill of [Page 334] life, to points of Faith, when they knew their answerings made way for their suffe­rings. Gordius a martyr being about to be examined before his adversaries, his friends advised him to conceal himself, and not let his tongue declare what he did in his heart beleeve, yes, saies he, its fit my tongue that was made for God, should speak for God, though it be with the losse of my life, I will give an account of my faith, if called thereunto. O what sad examinings Gods Saints have patiently suffered, Read that little book of Martyrs the 11. of the Hebrews, some were tor­tured, examined upon the rack, ver. 35. Others were tried with c [...]uell mockings and scourgings, ver, 36. Thus was Paul examined, when every question was with a blow that drew blood, Act. 22.24. 2 Cor. 11, 24, 25. yet admirable were the answers he gave, and confessions he made, of which we read both, Act. 24. and Act. 25. at large, yea Christ himself gave ex­cellent answers, even to betraying questi­ons, Mat. 22.35, 36. and before Pontius Pilate, witnessed a good confession, 2 Tim, 6.13. and will not you do this in a friendly way?

11, and lastly, see if the word of God [Page 335] do not warrant some to examine, and o­thers to answer in discovering cases, Rev. 2.2. I know thy works, saies the Lord, unto the Church of Ephesus, how thou canst not bear them that are evill, what then? why cast them out? before triall be made, no, thou hast tried them, which say they are Apostles, and are not: tried them exami­ned them, as some reads it, pierced into them as the Greek word imports, [...] a [...]. by close-searching questions: and this the Angel of the Church practised, and was praised for, what the Lord commends he com­mands, 1 Pet, 3.15. Be alway ready to give an answer to him that asks a reason of your hope, with meeknes and fear. To confes Christ the Gospel clearly requires, Luk. 12.8. Cyprian puts a difference between confession and profession. To professe is for a Christian of his own accord, to utter his own belief: To confesse, its to make answer to demands, made by those in au­thority, who question our Creed.

We finde a threefold confession in Scrip­ture.

A confession of praise, Heb. 13.15.

A confession of sin, 1 Ioh. 1.9.

A confession of Faith, Rom. 10.10. With the heart man beleeves, and with the [Page 336] mouth confession is made, to wit, the tongue confesseth what the heart beleeves. If we doe not confesse the faith, we deny the faith: being examined of our faith in Christ, if we do not confesse him, we deny him: Mat. 10.33. He that confesses me before men, him will I confesse before my father in Heaven: but he that denies me before men, him will I deny before my Father in Heaven. There are but these two, him that confesses, and him that de­nies. Cyprian tels of some who loth to deny, yet lother to die, accepted from the Magistrates, scrolls testimoniall of their abnegation, though they did not expresly deny him, yet they not expresly confest him, they were enjoined publike repen­tance, as those that denied him, Phil. 2.11. Every tongue shall confesse that Iesus is the Lord, all shall speak it out together as the greek word notes, and so when ex­amined by such as be over you, you must freely confesse, yea you ought before your acceptance to this holy Supper, willingly to undergo, and cheerfully to answer, as examination is made.

Object, But this examining and questi­oning of men and women, and requir­ing their answers, will bring back auri­cular [Page 337] confession of use in popish times.

Answ Why so? sure were it not through ignorance (to charge no deeper) this ar­gument would never have been urged, Its their ignorance not knowing what that auricular confession of old was: and its their ignorance or not knowing what that confession is, which we in this case call for.

Confession indeed we desire,Non dico ut confitearis conservo tuo peccata tua dicito Deo, qui curet ea, Chrys. in Psa. 50. but no way such as in popish times was practi­sed, and long since exploded, and expel­led.

That Sacramentall or auricular confes­sion.

1. It was of sins only.

2. Of all secret sins, even inward thoughts.

3. It was done privately in the ears of the Priest only.

But now the examining of people, and the confession we expect thereupon,

1. It is not so much of sins and iniqui­ties, as of needfull qualities and abilities, to render you meet for this Supper of the Lord. We enquire of your knowledge, faith, repentance. &c.

Its not bad fruit but good fruit that we [Page 338] look for and ask after.Quid mihi est cum ho­minibus ut audiantsecre­tas confessio­nes meas quosi sanitu­ri sint animae languores m [...]os? Aug. Agnoscitreus Ignoscis Deus

2. Suppose search be made for sin, and we call to confession, its not of secret sins known only to God. The inward evils of the heart they are only offensive to God, and its enough to confesse them to God, Psa. 32.5. What have any to do to hear your private confessions, who cannot cure your inward distempers? God gives re­mission, to him make confession, 1 Io. 1.9. yet

La quae con­serentiam gravant ex­ponere Eccle­sia nostra consulit con­solationis gratiâ, Che. part. 25.3. The confession we mean in this matter, is not to be made in the ears of the Minister alone. Tis true there may be some case wherein confession to one single in secret, may be meet, as when some close sin lies heavy upon conscience, and dreadfully distresses the minde, but then

1. We do not bring in such a confes­sion by any coaction, but the party is here­in free not forced, nor

2. Do we limit it to a particular man, but one skilfull, faithfull, and pitifull, to open the troubled heart unto, and when ease can no way else be had,Solatium vi­ta habere cui pectus a peri­as. happy is he that hath a friend he can unbosome him­self unto: such a confession may some­times be meet before the communion, [Page 339] which as it is not to be too far extended,Haec confes­sio nec nimi [...] laxanda, nec nimis astrin­genda est. Carol. Imp. so neither wholly neglected, excepting this case, the confession we intend is not required to be made to the Pastor private­ly, or any other particular person, but a confession either lesse or more publike: lesse publike as to the Pastors and their as­sistants convened for the managing of Ec­clesiasticall discipline, who ought to en­quire of scandals, and to be informed of the state of their flocks, Pro. 27.23. Mou­lin doth excellently commend this as a usuall practice among all the reformed Churches in France. Its trus there is a confession that sometimes ought to be made more publike, to wit, of mens pub­like sins, before they come to the Lords Supper, as in the Councell of Nice, Conc. Nic. can. 11. was prescribed to them, that in the persecution of Licinius had sacrificed to Idols,Euseb. Eccl. hist. l. 9. c. 38. The Emperour Philip that slew Gordianus ear­nestly desiring to partake of the Sacra­ment of the Supper, but was denied sill he stood in the place of the penitentiaries, and made publike recognition of his sin: and truly a confession either more or lesse publike of many, its meet to require,Confessio fa ad ostensionē panitentia non ad impe­trationem venia. not for the obtaining of pardon, but to testifie the truth of repentance, men that are not [Page 340] ashamed before others to professe their wickednesse and blasphemously to bark against Heaven,Non erubni profiteri blasphemias meas & latrate adversus te, Aug. conf. whoever hears: and shall such be ashamed to confesse their wicked­nesses in the hearing of others? to such I say, give glory to God, and make confessi­on of your sins unto men, Iosh. 7.19. Those whom John did admit to baptisme, being men they made confession of their sins, Mat. 3.6.Quisquis verbum con­fessionis in ore habet & in corde non habet, aut do­losus est aut vanus, qui vero in corde & non in [...]reant superbus aut timidus. Bern. and why may we not expect the same from such who upon conviction are to make confession, or to receive no allowance, to this Ordinance, because of their palpable pride and impenitency. O they that have lived without God in the world, ignorant of, and oppos [...]te to Christ, would they rush in, and not so much as meet with a question at door, not be exa­mined either concerning sin, or a Saviour, how they repent of the one, and what they beleeve of the other? It must not be.

Object. Object. But the Apostle bids every man examine himself, and so eat and drink, and is not that sufficient?

Answ. Answ. True, Self-examination is a necessary antecedent to the Sacrament, but what hope is there that they will exa­mine themselves, who when others in a friendly way would examine them, [Page 341] they are unwilling yea, and unable to an­swer.

2. Men must examine themselves that they may the more promptly and prudent­ly answer, when they are examined by others: you will be the more apt and able to give an account to others, having first taken an account of your selves,

3. All are apt through self-love to deal sleightly with themselves, in examination of themselves, and so the more need to be examined by others. A man is loth to dig into himself, but willing enough to indulge himself.

4. Men through self-deceit are prone to presume and conceive all is well, no need to examine: He that is first in his own cause seems just, but his neighbour comes and searches him, Pro. 18.17. seems just and innocent, not only to others, but to himself, and in his own esteem, till another comes, and discovers that where­of he was not aware. In civill law it is said to be a rule, who might be presumed par­ties (as house-hold witnesses) their te­stimony is invalid and ineffectuall. Truly a poor testimony hath that man in mat­ters of his soul, that hath only the witness of his own deceived heart, seduced by [Page 342] the subtleties of Satan, assuring all is well let others examine, and they may witnesse, but they cannot give testimony, except they first take triall.

5. However others examine you, yet you must examine your selves, however you examine your selves, yet its meet o­thers examine you also, some must exa­mine you to give themselves and others satisfaction with whom you are to join, you must examine your selves that in your selves you may be the more fully satisfied, that into the fellowship of Saints you are fit to be joined, We must examine whe­ther you are meet in the court, and ac­count of the Church: you must examine whether you are meet in the sight, court, and account of God, we must examine your knowledge in points of religion, you must examine whether that knowledge we praise and approve, be sanctifying and soul-seasoning and saving or no, we must examine so much and so far as matters may be knowable to us, you must examine what further may be known by you, to wit, the estate of your hearts towards God, which we cannot search, nor shall we judge, God indeed searcheth and jud­geth your hearts and thoughts, we do not.

There are three things God reserves to himself.

The revenging of wrongs, Deute. 32.35.

The glory of events, Pro. 16.33.

The searching of hearts, Ier. 17.10, yet though no man can search anothers heart, each man may, and must search his own heart, Psa. 77.6. I commune with my own heart, and my spirit made diligent search, I swept my own spirit with a besome of triall, as its rendred by some, and this as at other times you ought to do, so especi­ally upon a Sacrament approach.Io. Buxdorf. Sinag. Iuda. cap. 11. As the Jews before the Passeover use to make an exact search into every corner of the house for leaven, so must you before this Supper search into every corner of your hearts for sin, and yet still submit to the triall of o­thers, that we may examine and see whe­ther you are furnished with those qualities which are of ntcessary use in this Ordi­nance. The Romane fencers before they were to enter the theater, in a gladiatory combat, were wont to carry their wea­pons they were to use first to the gover­nour, for him to prove them, and allow them, as fit for that exercise.

Its meet your knowledge, your faith, [Page 344] and such like graces, which you are to use at the Table of the Lord, be proved and tried by such as are appointed thereunto, to see it they are such as are fit for this Or­dinance. When Iosephs Officers came to search Iacobs sons for their Masters cup, Gen. 44. they all took down their sacks and willingly submitted themselves thereunto, ver. 11.12. so do you when the Officers of Jesus Christ be to search and examine you in this case, yeeld your selves thereunto with willingnesse of minde.

Object. Object. But this is to be dealt with like children, what, must we be cate­chized?

Answ. Ans. 1. Too many are as children, and therefore its fit that they should be dealt with like children.

1. As children for wilfulnesse and stubbornesse they need rods of correction, 1 Cor. 4.21. What will you, shall I come to you with a rod? A rod of Church disci­pline, they were worthy therewith to be chastened.

2, As children for weaknesse and igno­rance they need words of instruction, in the very rudiments of religion: need of milk and not of strong meat. Rudimenta quibus pueri erudiuntur, Heb. 5.13. need to be taught in catecheticall princi­ples, [Page 345] so as to answer back again with a lively voice, whereby such principles may be the more piercing, and take the deeper impression, as the word to catechize, imports, taken from the ecchoing of a voice, or whetting of a knife forward and back again, gives it a sharper edge, and makes it more easie to cut, and such a course of catechizing is of good use in the Church, 1 Cor. 14.19. [...]. In the Church I had rather speak five words wherewith I may catechize others, so the Greek reades it, Gal. 6.6. Let him that is catechized com­municate to him that catechizeth, it is the same word in the Originall.

2. You must be all like little children in a laudable sense, or no entrance into life everlasting, Matth. 18.3. Except ye be converted and become as little children, you cannot enter into the kingdom of heaven, that is, you must be humble, lowly, tra­ctable, submissive to rules of good disci­pl ne, which when once you be, you will not refuse to be instructed or catechized in the knowledge of God, or any thing that concerns your good. [...] We reade how Theophilus was catechized, Luk. 14. and so Apollos, Act. 18.25. and it was their ho­nour, not their shame so to be.

[Page 346]3. We shall not deal with you herein as children, but with respect to your age and place, and you may ca [...]l it not exami­ning or catechizing of you, but a friendly conferring and discoursing with you a­bout God, his being and working, and will, made known in holy Scriptures, a­bout man, his innocency, apostacy, and recovery; his generation, of God, his degeneration in Adam, and his regenera­tion in Christ, concerning the Sacrament, &c. Let us speak together in a sweet and loving way of these things.

Object. Object. There is no such questioning or examining before the other Sacrament, why before this?

Answ. Answ. Those who were grown men, having been bred up in paganisme and af­ter converted to the Christian faith, be­fore they were baptized, they were ex­amined, and had such like questions as these put to them.

Dost thou renounce the devil? I doe renounce. Dost thou beleive in Christ? I doe beleeve. Dost thou promise obedi­ence to the Gospel? I promise. So Philip examined the Eunuch, then baptized him, Act 8.

2. The same vertually is yet done to in­fants, [Page 347] being we inquire of their parents or others in their behalf.

3. We actually examine persons grown up, before a Sacrament, because through years they are able to answer, which in­fants are not, and reason for them why they should, which for infants is not, they having given outward offence, manifested visible and audible ignorance and vanity, therefore meet they give open testimo­ny of their knowledge, faith, obedi­ence, &c.

4. Some difference is between the two Sacraments, that may satisfie in this as is already shown.

Secondly, Tryall being thus taken, and you found unfit for the Table of the Lord, you are to be refused, and so remain, sub­mitting your selves thereunto, untill you are duly prepared for a meet partaking thereat: and surely such men will fall un­der a great evil hereupon, who shall not patiently submit hereunto, if any shall oppose herein, the evil will be found to be great.

1. In respect of the causes whence it will proceed.

2. In respect of the effects which it will produce.

An opposition, or non-submission to a just censure in this, It must proceed from some evil of sin, as suppose pride and ignorance, or the like. A double error is ordinary in the judgements of men, ei­ther they think all generally are de jure to receive the Sacrament, and so dislike if any be put by, or if not all, yet they think so well of themselves, that each one of them for their parts ought of right to receive, and so storm at a restraint, as a wrong. If notice be given of a Sacra­ment, each one is apt to conceive him­self fit to be a guest: As when Haman heard of one to be raised to honour, he presently thought himself was the man, Ester 6 6. When men hear, that from the Sacrament some are to be debarred, they say not as the disciples, Is it I? Is it I? or as those, Act. 2.37, What shall we doe? But as Peter to Christ concerning John, What shall this man doe? Men have ordi­narily, either a low esteem of the Sacra­ment, or a high esteem of themselves, they think the ordinance may well descend to them, or they well ascend to the ordi­nance: being ignorant of the worthi­nesse of the Sacrament, and the unworthi­nesse of themselves, and so are highly [Page 349] displeased when they are justly debarred. This also will produce sad evils, both of sinne and punishment, men that will not patiently subject themselves to just cen­sures, they thereby aggravate their sins, and bring themselves more under some sad stroak from God.Socrat. Schol lib. 1. cap. 25. Church history reports of Arius that wretched heretick,Alexander B. Constanti­nople. how much he was incensed against Alex­der, for casting him out, and denying to admit him to communion,Eusebius B. Nicomedia, Arius stirred up Eusebius who threatned Alexander, that if he did not take him in by such a day, himself should be cast out from his place and banished, and such a one should suc­ceed him, who should admit Arius to Church-fellowship. Holy Alexander goes into the Church, cries to God in praier to prevent such a ones admission, and be­hold in the evening of that day Arius was taken away by an execrable judgement in his sudden death. The good man pres­sed God with tears before the Commu­nion-Table that he might not come there, God struck him with a dreadfull blow, his bloud and bowels gushing out, he in­stantly died. Men that will not submit themselves to meet chastisements, pull down upon themselves more dreadfull [Page 350] punishments, submit your selves there­fore, that you may be sure to escape all such destroying evils.

Object. Object. But if others religious and pi­ous be at the Lords Table present, we hope al will be well with us for their sakes.

Answ. Answ. 1 Grant the presence there of good people, yet never the better for you, either to prevent your sin or your punish­ment. As the bare presence of the bad cannot make the Sacrament bad to the good, no more can the bare presence of the good make the Sacrament good to the bad.

Naturalists write, that the Unicorn comes to the water, puts in his horn, and then all the beasts follow, and drink to­gether without danger, its not applica­ble here, the same Sacrament, physick to the good, poison to the bad for all that therein, the one to God acceptable, yet the other abominable. Though Moses and Samuel stood before me, my heart can­not be toward this people, cast them out of my sight let them go forth, Jer. 15.1.

2. It may prove the worse for you, sin thereby the more increased, God there­by the more incensed, not only because of what you partake of, but also because [Page 351] of whom you partake with, for God re­quires all corrupt mixtures to be removed, as from his service, so from his servants. The man that crope in among the wed­ding guests, without the wedding gar­ment, Matth. 22. O the fury that fell up­on him there, Binde him hand and foot, take him away, cast him into outer dark­nesse, where shall be weeping and gnashing of teeth, vers. 13. Better bear a Sacra­ment-suspension, then to hazard such a sad rejection.

Object. Object. But this is strictnesse too much to be striven for, and nicenesse more then need.

Answ. Answ. Not so, as may be easily seen, For,

1. Think we how exact the very heathens have been even in their sacrifices to keep off persons prophane with a procul hinc. Tu geniter cape sacra man [...] patri­os (que) pen [...]es: M [...] bell [...] ex­tento digressū & caede re­centi, Aterectare nefas donec me flumin [...] vivo, A [...] ­ero— Virg. 2. Aemad, That saying of Aeneas, in the Poet, to his father when he came from the warre, is a clear proof, Father doe you meddle with the sacrifices, but as for me its a sinfull thing to touch them till I have wasted my self in the fountain: Hence the heathens had one, ever appointed to cry out to the people, when they came to sacrifice, All you that are unclean, be gon, &c.

[Page 352]2. Consider not only what hath been the light of nature in the hearts of men, but what is the strength of nature in the bodies of healthy men: such vapours and humours as are obnoxius and peccant, nature ejects and works out of the body, and the more forcible nature is, the fewer of such distempers it leaves: see how each part herein helps it self: the head by sneezing, the lungs by coffing, the veins by swearing, the stomack by vomiting, &c. and shall not a strict course be allowed in the Church to remove what offends with submission thereunto?

3. The exactnesse of former ages in this service of the Sacrament hath exceed­ed.Origen in. Levit. Hom. 13. Origen cals the bread and the cup in the Lords Supper, The holy of holies, unto which only holy ones are admitted, the un­holy excluded. Chrysost. in epist. ad Heb. Hom. 17. And Chrysostom reports, that in the Primitive times, when ever this Sacrament was administred, a Deacon stood up and cried in the open Assembly, Holy things to Holy men, Holy things to Holy men: thereby debarring all others unholy, and raising the hearts of the holy.

4. This is the highest service under the Gospel, and so requires the more axactnes, [Page 353] the next thing to be done is drinking wine with Christ in his Fathers kingdom, Mat. 26.29.

Object. Object. But this refusing us from the Sacrament, will be a great shame to us, How shall we bear it?

Answ. Answ. 1. Bare refusall from the Sacra­ment is not a shame, but to deserve to be refused, therein lies the shame. Shame accompanies sin, as the black shadow the body: where there is no sin there is no shame. If through a miscarriage of the keies, a man be unjustly suspended, it's his affliction, but not his sin, and so no just cause of his shame: but when a man for his sin is deservedly put by, that is a just ground of shame. Negatively, for you not to have necessary graces, this is your shame, you have long had the means of knowledge, yet some of you have not the knowledge of God, I speak this to your shame, 1 Cor. 15.24. You have heard many Sermons of faith in Christ, and yet you beleeve not, this is your shame. Positively to practice con­trary courses, to pursue sin and wicked­nesse, whereby you are made unmeet for this holy Ordinance, this is your shame.

[Page 354]2 For such as are under ignorance or scandall to be accepted to the Sacrament, would be a far greater shame, then their putting by can be, because that only would be a shame to themselves, but this a shame to many more. A shame to the governours and government, to ad­mit such unmeet men. A shame to the whole Congregation among whom they are admitted. Now is it not farre fitter for shame to fall upon a pr [...]vate person, then upon a publike Congregation? and is it not more meet that an offender should bear his own shame, then others innocent to be cast under it? It's said, 1 Cor. 11.14. that its a shame for a man to wear long hair; or to nourish his hair long, so in the Greek: Now when a man will not suffer his long uncomly locks to be cut off, [...]. he nourishes them, and that is his shame: When a man shall nourish his filthy lusts, and by mortification not en­dure them to be cut off, it [...]s his shame, when Church Officers with the rasor of discipline shall not cut off offenders, but indulge and nourish them it is their shame. Better for transgressours to abide blushing under their own shame by suffer­ing a just censure, then for o [...]hers to un­dergo [Page 355] the shame of sinfull slacknesse to censure when the cause is just.

3. It will not only be a shame to you to be put by the Lords Table for your sins, but it will be a soul shame for you to appear at the Table of the Lord in your sins. Brethren, I ask you, saith Au­gustine, Is it a shame to go and sit at the table of an earthly Lord, August. de Temp. with filthy cloaths and dirty hands, and is it not a shame to be at the Table of this heavenly Lord, with unhallowed hearts, unsubdued lusts, and unreformed lives? the other is a shame be­fore men, this a shame before God, Angels and Saints. Would not you think it a shame to sit naked of bodily garments at an ordinary feast among neighbours? and is it not a shame to appear naked of all soul attire at this extraordinary ban­quet in the presence of the Lord and his holy Angels? O what silencing shame and confusion of face was that man struck with, who was found at the wedding, without a wedding garment, Matth. 22.12. but for a man to be found there, all filthy and defiled with sinfull pollutions, who can utter that shame? If the linen upon the Communion Table were black and foul, the bread mouldy, the wine-cup [Page 356] all dusty, &c. would not you cry shame upon some? and will it not be a shame for your selves to be there all soiled with sin? You would have the vessels there made clean, saith Chrysostom, for your use, and should not you there be more clean for the Lords use?

4. If you think of shame to be put forth from the Sacrament, and from a few of Gods servants in communion on earth, among whom you may be after received, think then what a shame it will be at the last day, to be shut out of hea­ven, and from the society there of Saints and Angels for ever. For Christ at that day to say,Chrysost. Hom. ad pop. Antioch. Depart from me, a thing more terrible, saith Chrysostom, then a thou­sand hels. O then to be cast off by Christ with an I know you not, to have the door of heaven shut upon you, so as no argu­ments will ever open it, will not this be a shame? Yet this prove your portion among other sins, for this sin of unworthy receiving the Sacramnnt.

5. To be put here to shame may be your advantage for future: If men sin and suffer for the same, it is good to be ashamed, it is a shamefull sin to be a shamelesse man, for to be as Caligula [Page 357] was, who said of himself, he loved no­thing better in himself, then that he could not be ashamed: O how much doth it move God to wrath, to finde sinfull men without shame, Jer. 3.3. but on the con­trary how well was God pleased when he saw Ephraim ashamed? Jer. 31.19.Quantum displices Deo immunditia peccati, in tantum pla­cet Deo cru­biscentia pa­nitentis. Bern. So much the more as God hath been displeased with the blacknesse of sin, the more will he be well pleased at the blushing of the sinner, and bringing of him to a peniten­tiall shame. He that hath not been asha­med to commit sin, had need take the more shame in his repentance for sin, and indeed one end of Church censures is to make men ashamed. If any obey not our word by this Epistle, note that man, and have no company with him, that he may be asha­med, 2 Thes. 3.14.

Object. Object. But the refusing us from the Sacrament, will not only be a shame to us among men, but a very great trouble to us in our selves.

Answ. Answ. 1. Disparagement among men, and disquietment in your selves, would you avoid them in this case? O then re­move the cause aforehand, be not such as for your sins may deserve this censure that brings trouble and shame: Be not [Page 358] ignorant and scandalous: Be not oppo­site and obstinate, Search for wisdom as for silver, and knowledge as for hid trea­sures, Prov. 2.4. and then adde to your knowledge temperance, and to temperance, patience, and to patience, brotherly kinde­nesse, 2 Pet. 1.5, 6, so shal you finde friendly acceptance at this Supper, both from God and men, and so escape all such shame and trouble.

2. You say the putting you from the Sacrament will be a trouble to you, and truly good reason it should, for we hope such a censure you shall never lye under, unlesse drawn down by your own sinfull deserts, and being justly punished it's meet you be troubled: To lye under cen­sures and sufferings for sin insensible, is an addition to sin, and an ill condition in the sinner.

3. Your trouble of minde hereupon may prove very profitable, such troubles may bring forth sweet cures and comforts to your souls.

The Angel troubled the waters, and then it cured those that stept in, Joh. 5.4. Its the Lords method and manner to trouble mens mindes first, and then come with healing in his wings, Malach. 4.2. [Page 359] Your trouble for being put by one Sacra­ment, may be a means to prepare you for many, and that there may be so good effects of such troubles, take ye heed of these things in trouble.

1 Beware your wrath do not over­come your grief, that that fire in you doe not dry up this water, that anger in you against such as have censured you, do not prevail above sorrow in you, who by them be so censured.

2. Beware you be not more affected with the censure for your sin, then with the sin for which you come under censure. Let not the penalty so much afflict as your iniquity: be more disquieted at your transgression, then at your suspension.

3. Beware your dolour do not prevent your labour, that sorrow do not so swal­low you, as to hinder your seeking of God, and setting about all good means for your amendment, 2 Cor. 2.7.

4. Whereas you speak of trouble, to be kept off from the Sacrament, know this, that for you in your sins to re­ceive the Sacrament, will bring about in time a far worse trouble to your souls: woefull trouble may well arise upon your receiving, as your selves will say, if you [Page 360] consider two things that you may expect when ever you so receive.

1. You will fall short of the greatest good.

2. You will fall under the greatest evill.

Is not this ground of trouble to come to the Supper of the Lord, and to go with­out the Lord of the Supper to eat the bread of the Lord, not the bread which is the Lord? God not give you any of his son to eat, you misse the main meat at the Table,

Its said of the Ravens, they feed not their own young, till they be feathered black, as themselves be black: but by a strange providence they a [...]e preserved, Psa. 147.9. Men not black but bright, holy as God is holy, in a Sacrament such God will feed, now for you to have only a little bread and wine, no [...] a crum of Christ, nor the least drop of his bloud, this will one day undoubtedly trouble, for no Christ no crown, none of his bloud on earth, none of his blisse in heaven.

2. The evill you will come under of sin and punishment will encrease your trou­ble. An unworthy eating and drinking at the Lords Table, to use the Apostles phrase consider

[Page 361]1. What is criminall in it.1 Cor. 11.27. Superblaillic quia homo potius in sua quam in Dei potestate esse dilexit, Fur­tum, q [...]ia quod non suū raptavit, sa­crilegium quia quod sanctum ali­enavit, homi­ciduum, quia seipsum prae­cipitavit, for­nicatio quia integritas hu­mana serpen­tina persuasi­one corrupta est, &c. Aug. Enchir. ad Laurent, c, 45 Placitum su­giendum ubi ab osculo in­cipitur bellū & p [...]pacis indicium pa­cis rumpitur sacramentū. Aug. Sacrilegium quasi sacri­ladium. Tribus modu committi po­test velin personamvel in locum. vel in rem, Aqul. 2. 2ae. Qu. [...]9.

2. What is penall upon it. The fault and the guilt.

For the fault or offence its foul, though few think so, As that sinfull eating of A­dam in Paradise may seem but a small matter in the judgement of man, but in the eye of God a whole volume of iniqui­ty was in it, pride, disobedience, rebellion, treason, theft, sacriledge, murder, and many other sins, lay in the belly of this mother sin, as Austin well observes: so this sinfull eating in the Sacrament, may seem to some a small offence, but in that so many sins meet, as make it exceeding sinfull. Here is pride, else no man in his wickednesse would so presume, and here is rebellion and treason against Christ his crown and dignity, a fair pretence there is indeed of love and loyalty to Jesus Christ but it is but like the treason of Judas which was brought on by a kisse, and so the fact more soul, their hands and lips adore him, but their hearts and lives ab­hor him. Here is theft and sacriledge. To take away the communion cup, or the linen from the communion Table: O that we will say were horrible and a high offence, what then to take bread and wine [Page 362] set apart and sanctified by the Lord,Quicu [...] (que) cum peccat [...] mortali hoc sacramen­t [...] sumiti [...] ­currit sacri­legium tan­quam sacra­menti viola­tor. Aquin. 3^a. pa. for this holy use with wicked and unwashen hands? Read that close c [...]tting quaery, Rom. 2.22. Thou that abhor rest Idols, dost thou commit sacriledge? Remember A­chan with his wedge of gold, and Babilo­nish garment, but to rob God and sacri­legiously to venter on these holy things of God is worse, and here are murders more cruell, then any Chronicle can compare: for Samson to destroy himself, though therewith he destroied the enemies of God some dispute the fact, but here for a man to kill himself,Adorantes Dominum ne (que) ita ut est dignum ea viventes non senti [...]us so reos fieri Do­minicae mor­tis, &c. Ans and therewith likewise as much as in him lies, the dea [...] son of God: O matchlesse murder, O tremble over that in the 1 Cor. 11, 27.29. but [...]aving spoken somewhat before of Adams eating the forbidden fruit, what a dreadfull sin was that; let me a little further compare that and this, The fruit of that tree some con­ceive was sacramentall, wh [...]ch made the fact more fearfull, to prophane Gods Or­dinance by a sinful sacriledge, but however lay these two sinfull eatings together, and this may seem in some things to exceed that.

That was against God a creatour, this against Christ a redeemer, now its more [Page 363] to redeem a soul then to create a world.Bonum gra­tia unius est maeius quam bonum natu­ra totius uni­versi Aquin. 12^ae. Qu. 113. Art. 9. That was against the word of the Lord: this against the blood of the Lord, there was guilt of the blood of man, but no guilt of the blood of Christ. That struck at the covenant of works: this with wrong reflects on the covenant of free grace, that sinfull eating was but once done, this oft, even as oft as wicked men receive.

The ingemination of sin, is the aggra­vation of sin. That being the first sin of man, there was no sin the punishment of which might affright from it: this is a following sin, and sad judgements have been already inflicted even for the same sin, to warn others from it, 1 Cor. 11.30. For this cause many sick and weak, and many sleep in death: However by a vir­tuall influence and reference, that sin had a large extent, yet in person it was actually done but by few: but this sinfull eating is actually done by many in their own per­sons, and multitude of sinners, it encreases the magnitude of sin; That was the occa­sion of Christs coming into the world, which though it was for his abasement, yet for his advancement also, together with much glory to God, and good to his Church, by the birth and death of [Page 364] Christ: hence some have said, O happy sin, &c. but O the dishonours done to God and Christ, by this eating, O who would not fear to fall under this sin, If I should further compare this sin with all the pardonable sins of the sons of Adam, Cruciate, damnate, tor­quete, atteri­te, nos quoti­es a vobis me­timur toties plures effici­mur; nam sanguis Chri­stianorum semen Eccle­sia est, Tert. Apologet. would not this transcend?

Amongst them can there be a greater then oppression and persecution of Gods people to death, yet by means of such bloudsheds the Church hath more flou­rished? that bloud hath been seed, but here the guilt of Christs bloud who doth not quake to carry? The beating and kil­ling and stoning the servants is some what, but this is the heir let us kill him, that is worse. For Iulian to take his own blood falling from him, and cast i [...] up as into the face of Christ, was wofull: but for a wic­ked communicant to take Christs own bloud as it were from his heart, and fling it into the face of Christ, O fearfull.

I proceed in short to [...]hat which is penall.

Dreadfull dooms do a [...]tend this sin, besides what after follows. When the Or­dinances were more carnall, the punish­ments upon disobeyers and abusers were more corporall: now those are more spi­rituall, [Page 365] these are so also.Peccatum quod i [...]stū videtur habet paenam pedis­sequam, [...] nemo de ad­misso nisi ae­maritudiu [...] doleat, aut cacitate non doleat, Aug. Blindenesse of minde, hardnesse of heart, and a reprobate sense for present, and damnation hereafter for ever, 1 Cor. 11.29. He eats and drinks damnation. Damnation? what hels of horrour are in that one word, no tongue cantell. A curious painter desired to draw out the tortures of the Spanish In­quisition, took a board and all besmeared it with bloud, intimating, they were un­expressible.

So to declare what are the torments of eternall damnation is impossible.Qui discor­dat a Christo nunquam manducat carnem eius nec bibit san­guinem: etsi tantae rei Sa­cramentum ad iudicium suae perditio­nis quotid è accipit. O fear, and fly, think if God should set upon you at the Sacrament, and there seal this damnation to your souls: and assure your selves your sin herein it will be so great, God will remember it in judgement both here and hereafter: For a small sip of wine in a Sacrament-cup, O the dreadfull cups of Gods wrath whereof you must ever afterwards drink, in all which this sin of unworthy receiving the Sacrament,Non est pana supra Israe­lem in qua non sit uncia vituli. will bring in the most bitter ingredient. The Jews have a proverb That there is no punishment comes upon Israel in which there is not one ounce of the golden calf, meaning, that that was so great a sin, that in every plague God remembred, that that [Page 366] had an influence into every trouble that befell them, so may you expect that in every punishment you shall after fall under, there will still be an ounce in it of a polluted Sacrament, this will add to all your troubles on earth, and torments in hell.

When you shall come to this holy Or­dinance,Hildebrand. dictus Geo. 7. and not consider what it requires, when you neither can or will answer ac­cording to what it commands, what can you expect but a dreadfull damnation to follow? I have read of a Pope who de­manding of the Eucharist resolution of divers questions, as the Gentiles were wont to do of their Idols, and receiving n [...] answer, cast the Eucharist into the fire. O fearfull prophanenesse! If you receive the Sacrament again and again, yet having no regard to answer that holy administra­tion with a holy conversation, and God thereupon fling your immortall souls into infernall flames. O righteous vengeance, or if God do not presently cast down your souls to hell, suppose he brings up hell into your souls by terrour of conscience, cast into that case of Judas when he had betraied the innocent bloud, you must not think to fall under so great a sin, but you [Page 367] must also fall vnder some greivous judge­ment. It hath been a custome when any was charged with a crime,Corpus Do­mini nostri Iesu Christi sittibi ad pro­bationem. The Sacrament was given him with these words, Let the body of our Lord Jesus be to thee a triall of thy innocency or guiltinesse. Upon this ground supposing that some eminent judgement would soon seize upon the guil­ty: You come to the Sacrament, God se­cretly saies, The bread thou eatest, and wine thou drinkest this day, let it be to thee in the effect, as thou art in thy estate. Be it unto thee in its working, as thou art in thy walking, what would this produce? You may be amazed to meditate. O then rather then run this hazard, submit to this censure of refusall from the Table of the Lord, Better endure such a just cha­stisement, then fall under such sin and pu­nishment.

3. Submit your selves to be directed in such waies, whereby the worst of you may yet become meet, and worthy to commu­nicate at this holy Table of the Lord.

And what I call you herein to consider, I reduce to two heads.

• 1. To encourage your submission.
• 2, To enlarge the direction.

Your submission may be encouraged to [Page 368] the use of good means by such motives as these.

First, Though you have [...]een most un­meet and unworthy, and therefore justly refused, yet using such means, you not only possibly may, but certainly shall become so meet and worthy, as to be readily re­ceived. The Apostle first wrot to the Corinthians, to put away from commu­nion among them the incestuous person, and after wrot to them to receive him into their society again, 2 Cor. 2.7. being prepared by penitentiall workings, for that whereof he was before unworthy. It was the error of the Novatians and Donatists of old, That such as were cast out of the Church for adultery or aposta­cy in times of persecution were never to be restored:Aug. lib 5. cont. Dona. Cypr. lib. 4. Epist. 22. which opinion both Au­gustine and Cyprian reproves. One simus who run out of the family of Philemon, yet after being reformed, we reade how affectionately Paul writes to receive him in again. As there may be just cause for mens casting out, so there may be cause as just for their taking in again.

Secondly, Though in the case of the Sacrament, you can by no means be meet or worthy in respect of a worthinesse of [Page 369] adequation, yet there be waies whereby ye may be worthy, in respect of worthi­nesse of approbation, such is the transcen­dent excellency of the Ordinance, you can never be absolutely meet or worthy, yet you may be accepted so; meet and worthy in the account both of God and good men, and for this doe you strive to be accounted worthy of the Sacrament of Christ as to be accounted worthy of the kingdom of God, 2 Thes. 1.5.

Thirdly, Though you may not by the means you use become immediately so meet and worthy, as some others are of this Ordinance, yet you may be so meet and worthy as to deal safely in this service, as David had divers Worthies, and all did well in the warres, though some did ex­cell the rest, 2 Sam. 23.19.

Fourthly, Though some will not sub­mit to the means, but remain unmeet and unworthy, yet if others of you will go the right way to work, you shall be em­braced, notwithstanding as men meet and worthy; those that will not, either they must be forbid, or approach at their own peril, while they are eating and drinking at the Table, they may expect an hand-wri­ting upon the wall, as appeared to Bel­shazar, [Page 370] when abusing the vessels of the Lord, with a Mene Mene Tekel, &c. and better a power to forbid them, then this peril to abide them, plunging them into a perplexed posture, how ever you shall be found to have so much weight and worth as to meet with a sweet welcome at the Table of the Lord.

Fifthly, Though you have had some trouble and sorrow being cast out for your unworthinesse, the greater will be the joy and comfort, when you shall come so in, as to be accounted worthy. The prodigall out from his fathers house, was sore afflicted, but O the meat, mirth and musick that was made at his return, father and friends, they all rejoice: O the joy to Pastor and people, upon your admittance, what think yo [...] will then be the comfort to you your selves? When the Sacrament to them that be in the gall of bitternesse, shall be as the bitternesse of gall, it shall be to you far sweeter then the hony and the hony comb.

Sixtly, Though the very means you are to use to be esteemed meet and worthy at this Table, be very tedious, troublesome, painfull and unpleasing to the flesh for present, yet the spirituall good you shall [Page 371] after gain, will abundantly recompence. I reade of one about to suffer martyrdom, putting one leg into the fire, cries, the flesh shrinks and saies, Thou fool wilt thou burn and need not? the spirit answers, Hell fire is hotter, wilt thou venture that? The flesh saith, Wilt thou leave thy friends? The spirit answers, Christ and his Saints society is better, &c. When you are about such means as may make you meet for a Sacrament. The flesh perhaps will say, Wilt thou put self to shame, and sin to death? The spirit may well answer, To eat and drink damnation is worser, The flesh say, Wilt thou forsake thy old lusts and lovers? The spirit may answer, Com­munion with Christ and his members is better.

It was an excellent courage in Ignatius, I am the wheat that the teeth of beasts must grinde, it matters not, Iren lib. 5. Contr. Val. so I may be pure bread for my masters tooth; let fire, racks and pullies, yea and all the torments of hell come upon me, so I may win Christ: Thus doe you resolve though it cost you bl [...]h­ings of face, breakings and bleedings of heart, cuttings of soul, and killings of sin, yet you will willingly under go all to gain Christ, that he may be the pure [Page 372] bread whereof you may eat at his Table, and that will excellently answer for all, thus though some of the means it may be you must use to be made mee: and worthy to partake at the Table of the Lord, be tedious to the flesh, and contrary to na­ture corrupt, yet there is that in Christ will well answer the cost, O then submit to such means, whereby you may be ac­counted meet and worthy, [...]oth of God and men that are good.

That God may account you so, in the way of his mercy.

That men may account you so, in the way of their charity.

And seeing I have begu [...] to discourse to you, who may be refused even by men as unworthy and unmeet, I shall declare to you how you may be received, even of men as meet and worthy.

To direct you herein, two things I pro­pose for your practise.

• 1. Sorrowfully to confesse evil past.
• 2. Seriously to promise good for fu­tu [...].
  Nemo eru bescat paeni­tentiam age­re qui non e­rubuit pani­tenda com­mi [...]ere.

Scandalls and open evils whereby you have given publike offence, thereof you must make penitent and publike confessi­on, such as have not been ashamed to [Page 373] practise and commit sin openly, should never be ashamed to repent and confesse sin openly, saith Augustine. Its no shame publikely to passe from evil to good, as Ambrose once spoke to Valentinian. We reade of one Eccebolius in the primitive times, after a sad revolt, comes to the congregation, where once he was a mem­ber, cast himself upon the threshold, with tears crying to the people as they passed in, Tread, Calcate me salem insipi­dum. Euseb. lib. 7. cap. 1. tread upon me unsavoury salt, &c. It might rend the most rocky heart to read the penitentiall expressions and confessions of Origen, as translated by Jerom, and related by Eusebius, who being excommunicate for his deniall of Christ, miserably bewails it,Nihil est quod pudori esse debeat nisi non fate­ri. Ambr. de paenit. lib, 1. cap. 16. lib. 2. cap. 10. Aug. in lib. 50. Homil. Hom. 49. Cyprian. lib. 3. Epist. 17. Origen. Hom. 2. in Psal. 37. passionatly pressing the people to pray for him. Am­brose in his 1. book of Repentance, and chap. 16. excellently opens this, perswade­ing offenders to publike bewailing their offences, and not to be ashamed, except not to confesse their sins, and to beseech the whole Church to pray for them, and so to admit to communion. Augustine and Cyprian before him, and Origen before them both, clearly declare, that in their times, such was the course of the Church in this case, and Zozomen fully affirms [Page 374] the same order in use.Rei terram sese pro nos abijciunt cū planctu & lamentatione, Episcopus oc­curret cum lachrymis & ad parimen­tum lamen­tando prevol­vitur & uni­versa Eccle­sia multitudo lachrym is suffunditur. Zozom lib. 7. cap. 16. They, saith he, that have offended come forth into the midst of the people, and fall down flat, with weeping and lamentation to the ground. The Minister comes to him with tears, and falls down also, and the whole mul­titude of the Church is poured over and over with tears, &c. Thus the Emperour Theodosius, who having commanded a massacre in the city of Thessalonica (up­on the murder of one of his servants) when seven thousand in the space of three hours were butchered, was after requi­red,Ruffin. lib. 2. cap. 18. and did manifest his publike repen­tance in the presence of all the people, and this before he could be admitted to the Lords Table. The publike peniten­tiall confessions of King David, in the businesse of Bathsheba and matter of Ʋriah, remains upon record, from whence M^r Hildersham on Psalm. 51. doth abundantly presse this practise in the Church, both from Scripture and reason, to whom I refere those, who in this would be more fully informed, and that others to this may be more effectually-inforced. There is only one thing I conceive may most probably be questioned by some, viz.

Whether it be not sufficient for men to confesse their sins in secret to God only?

Answ. To clear truth in this, there is something to be granted, and something to be denied.

We grant that mens confessing their sins to God in secret, it is to be preferred for a threefold cause.

1. Because thereof is ever an absolute necessity.

2. Because therein is the more certain sincerity.

3. Because thereby is more spirituall commodity.

The necessity is hereof absolute, its not possible for any man to doe well in the things of God, that will not confesse his sins in secret unto God. Sincerity is more certain. In confessing our sins to God publikely before men, we are more prone to play the hypocrites, secretly argues more uprightnesse, commodity more spi­rituall; that wherein man is most plain, therewith God is most pleased, and that wherewith God is most pleased, thereby man is most profited. O the peace and pardon God speaks to the soul that in secret sincerely sighs out confession of sin, notwithstanding we deny that con­fession [Page 376] of sins in secret to God alone is all that is required, there are cases where­in more is called for, to wit, to confesse sins to God before men, yea to confesse sins against God unto men; and sure then to confesse unto men such s [...]ns and tres­passes as are against men, may well be practised amongst men.

To acquaint you with some cases, con­sider sins whether against God or men, are of two sorts, either private or pub­like. Private sins known to God, but unknown to men, yet must be confessed to men in a two fold case; as first, in case they so burden the conscience as no ease is had; its some medicinable cure of heart grief, [...]. Nazian. eig. [...]arm. ad Episc. to pour out words to the air, faith Nazianzen, much more to pitifull and faithfull friends, Jam. 5.16. 2. In case the evil of a private sin so redounds to the hurt of many, that God pursues it to bring it to light; It ought publikely to be confessed, Josh. 7.19. But then publike sins, or sins known to men more or lesse, must be confessed publikely as they be known and doe offend. If an offence be given to a particular Christian, the offen­der must confesse it, Luk. 17.4. If thy bro­ther trespasse against thee, and turn again, [Page 377] saying, I repent, that is, confesse his sin and expresse his sorrow for the same, thou shalt forgive him; sure then if an offence be given to a Congregation, the offender must accordingly frame his confession, and so seek his reconciliation, and after received to communion.Concil. Nic. can. 1 [...]. They were in­joined by the Council of Nice, who had sacrificed to idols in the persecution of Licinius, to make their publike confession, or no admition.

2. It is meet you publikely promise good for future. In the book of Nehe­miah we reade of the people of Israel, having by sinfull mixtures soiled them­selves, they first publikely confessed their sins, chap. 9.2. and next they entred into an oath with a curse, to walk in Gods law, to observe and doe his command­ments, chap. 10.29. Publikely swearing themselves to God, and then after they went and offered great sacrifices, with great rejoicings, chap. 12.43. An oath ex­cellent to keep you off from sin, and keep you in to God. [...]. Septum. The word in Greek for an oath, is derived of a Greek word that signifies a hedge, which if once a man have set about himself, he must not break thorow. An oath is either assertory, [Page 378] whereby men witnesse truth to what is in doubt, or promissory, whereby men ob­lige themselves to what is their duty. Such an oath David publikely p [...]omises him­self to God by Psa. 119.106. and this is seasonable to do upon a Sacrament occasi­on thereby to attain the more free admis­sion.

Si nihil con­tra adferatur admittitur quidem fed non nisi so­lenni pactio­ne cum Deo & cum Ec­clesia, Spondet vero Ecclesia se ambulaturū prout sanctā illam com­munionem decet, disci­plinae illius Ecclesiae sub­iacere velle, &c. Qui ad sa­cram coenam primum ad­mittu [...]tur fidei confessio­nem coram totā Ecclesiâ publicè edant, Zep [...]pol. Ec. l. 1. c. 14 p, 158Thus M. Parker a man of eminency for learning and holinesse, who though born in England lived and died beyond sea who reports the practice of reformed Churches, not to take any to the Lords Table, but with a publike promise.

Yea with him Zepperus and other ap­proved writers witnesse the same, from whom I shall further acquaint you, with what is required in the best reformed Churches of all that come to commu­nicate at the Table of the Lord, in two things.

A publike acknowledgement of true faith.

A publike engagement unto good life.

Confession of faults of some.

Confession of faith of all.

But of this Confession I have spoken before.

I shall only counsell you thus to engage to good life, and so be received to Sacra­mentall society.

In Athens every one that was admitted to the freedome of the city,Pugnabo pro sacr [...] & fo­lus & simul cum alijs, Melanc. came to a pub­like place, and engaged by oath to main­tain holy things alone, and with others, and shall any shun this pious practice, to possesse this priviledge in the Church. The German Princes by solemn promi­ses, protested they would cleave to the Gospel preached by Luther (and hence they were first called Protestants) taking the Sacrament thereupon. Iustin Martyr who lived about 150. [...] Apol. 2 reports of three things required of such as were to the Sacrament received, newnesse of birth, soundnes in faith, and promise of good life.

Isa. 56.6, 7. The sons of the stranger that shall join themselves to the Lord, to love him and serve hom: and shall take hold of me by covenant, them will I bring to my holy mountain, and make them joyfull in my house of praier, their sacrifices will I accept.

But as for you that are yet in your sins, whether more open or secret: O how fain would I prescribe you all some course whereby you may not only passe with [Page 380] men, but with God, as a people proved and approved of the Lord for this preci­ous Ordinance. For truly if you are such as are only received of men, but rejected of God, your case is sad; suppose a man should be debarred from thi [...] Table,Quid obest homuni, si est de illa tabu­la delere ve­li [...] humana ignorantia quem de libro viventium non delet in iqua consci­entia? Aug. yea thrown out of the Church unjustly, when yet his heart is right and straight, his con­science clear and clean towards God, what reall hurt hath he? God makes it up, but suppose a man shall be embraced and brought in, yet God abhors: for his heart is wreched, and his conscience is foul towards God, and what good hath he? The man in the Gospel without the wedding garment, the servants admitted him, and they laid no restraints upon him, they saw nothing that c [...]ld for cen­sure, but takes him in without scruple: O but the Master of the Feast comes and findes him naked, he commands him to be bound hand and foot and cast into utter darknesse, ah poor man I whatever liber­ty he had to come in, yet for want of a wedding garment on his back, he cannot get out, but with chains and fe [...]ters on his feet, Mat. 22.11, 12, 13. Est, 6 the last, its said The Kings chamberlains hasted to bring Haman in to the banquet, which Es­ter [Page 381] had prepared: but in the 7. chapter we finde, that he being there, when the King came to know the wickednesse of his heart, and bloudinesse of his minde, in con­spiring the death of his Queen and all her kindreds, its said, The Kings wrath was up at the banquet of wine, and he rose in a rage, and would not rest satisfied, till Haman was had out and hanged up,

You may be such as Gods Ministers may think so well of as to hast you in to this banquet, which the Lord hath prepared, but yet God that knows the wickednesse of your hearts, and sees here as it were a conspiracy against the life of his son, and that while you are eating and drinking, you are guilty of Christs body and bloud, Gods wrath is up at this banquet of wine, while Haman was at the banquet, Ester stands up and petitions the King, that if she found any favour in his eyes, O let my life be given me, &c. for I and my people are to be slain by means of this wicked Haman, &c. O for Christ Jesus to stand up before his Father the King, and accuse you, while you are at the Sacrament, If ever I have found favour in thy sight now preserve me from wicked hands, think how hereupon the wrath of this great King will be up, and [Page 382] what ruine to your souls is like to ensue: well learn how to prevent his in time, you know that for want of [...] setled go­vernment we have been long kept without this blessed Sacrament: I hope there are among you, who lament after the Lord: and the Lord hasten the desires of your hearts, and the Lord help us to prepare for what we desire, I have already shewed you what more towards men (when called thereunto) you ought outwardly and o­penly to do. I shall now tell you what also towards God, both outwardly and in­wardly you ought to be, that herein God may account you meet to communi­cate.

The directions I shall give you, I shall take from that course which good King Hezekiah prescribed to the Priests and the people in his time to prepare them for the Passeover, which they had been then long without, Read 2 Chron. 29. and the 30. chapt. Accordingly there are two things required.

• 1. To be humbled.
• 2. To be hallowed.

Your hearts must be humbled, as those of Asher, Manasseh, and Zebulun, 2 Chr. 30.11, who at home humbled themselves [Page 383] and then came up to Jerusalem to cele­brate the Passeover. In private I pray you, practice soul-humbling duties, that so you may be prepared for the Supper of the Lord.

I speak to you who are for present im­penitent, stiffenecked, and stonehearted, the Lord give you to be humbled for two things, that by your sinfulnesse this sweet Sacrament of the Supper of the Lord,

• 1. It hath been corrupted, and
• 2. It hath been interrupted,

You have corrupted the holy Sacrament of the Lord, Tit. 1.15. to the pure all things are pure, but to the impure and them that are defiled all is made unclean. Though holy things have not sanctified you, yet you have polluted holy things, their sin was foul, Mal. 1.12. That said the Table of the Lord was polluted, O what is their sin then that do not say the Table of the Lord is polluted but yet they have oft pol­luted, and by sin defiled the same? O what a dreadfull thing it was Numb. 19, 13. To defile the Tabernacle of the Lord, and is it now nothing to have defiled the Table of the Lord? look how the Prophet complains, Isa, 28.8. All places are full [Page 384] of filthy vomits, yea the Tables are un­clean: for men to defile their own Tables is ill, O what then to defile the Table of the Lord? 1 Sam. 2.17. by reason of the sins of Elies sons, men abhorred the offer­ings of the Lord: Sacrifice which the Lord commanded was abhorred of men, like a lothsome thing, because of their sin by whom the Sacrifice was offered:Incensi odor de immundo­rum manibus rep [...]datus est pro faetore, & iram non fratiam pra sumptio me­ruit, Cypr. de can. Dom. this is bad, but what is it when the Lord shall abhor his own offering? consider the first of Isay, Incense from men of foul hands and hearts, is an abominatio [...] to the Lord. In stead of a sweet smell, it hath a stinking savour, and provokes God to wrath, to cause the Lord to loath his own Ordi­nance, O sad! O be humbled deeply be­fore God for this.

Again as through your sins you have cor­rupted, so you have interrupted this holy service, for this also be humbled.

The former hath been the cause of the latter: water that runs into narrow pipes, while all is kept clean, it passeth freely: but when the water is thick and muddy, and pipes and passages foul, then the course of the water is stopt, pure and good bloud, goes easily into all parts of the body, and into every vein: but when the bloud is [Page 385] corrupted, its free course is hindered: O its our corruption of, that hath caused an interruption in the course of the Sacra­ment, O the fearfull defilements of this pure Ordinance, in all the parts of the Kingdome.

The Lord remove all our mud that these waters of the Sanctuary may run clearly and freely. The Lord cure our corruptions that so there be no obstructions, but as a Sacrament, so Christs bloud in the Sacra­ment may passe abundantly. O let us look back and weep bitterly in that we have thus broken off the way of this Ordinance: O how God was displeased with those that trod down the pastures, and fouled the waters with their filthy feet, that so his flock could not eat or drink, Ezek. 34.18, 19. O must not God needs be angry with you, who by your sins have pud­led this water, have stained and so stopt these streams of God? Gen. 26. we read that Isack had no wels open to water his flocks, for the Philistims had stopt up all the wels of water, which were digged in the daies of Abraham his Father: your sins and the sins of the land have stopt up these wels of water, that the flocks of Christ in divers Congregations of the [Page 386] Kingdome have at this day no where to drink, Ier. 5.24, 25. yet say they not in their hearts, let us fear the Lord that gives rain, and reservs to us the appointed weeks of the harvest. Though your iniquities have turned away those things, and your sins have withholden good things from you: O that you would yet fear the Lord, who gives you the rain of his word, and can reserve again for you the appointed months for the Sacrament, though for a while your iniquities have turned away those things, and your sins have hindred such good things from you.

Nay by this means Gods dear children have been deprived of their bread, this refreshing food of their souls, A sad case in the book of the Lamentations, when children have cried to their Mothers for bread, and they had none to give them: little infants have laid their hands in their mothers bosomes, but could finde no milk in their breasts: what soundings, faint­ings, and fallings down in the streets of the City, &c. Read the 2. of the Lamen. 6.12. and is not this heart-lamenting matter when the poer hungring Saints and servants of God have cried for this bread, and their Ministers not know how [Page 387] to give it them? Divers poor Congrega­tions have neither Ministry of the word, nor administration of Sacraments, Cant. 8.8. We have a little sister, and she hath no breasts, what shall we do for our sister? The God of Heaven help in this case, and there be others who have only one breast, the word preached, but not the Sacrament administred.Amazones veint qui mazam non habent. A­mazones a [...] i.e. mamma du­citur nomen. Hinc Servi­ [...] notat A­mazones A taliano uni mammas vo­cari. history reports to the praise of those warlike women of Scythia, that they cut off one breast, that they might the more dexteriously draw their bows in battle, and only one breast left to bring up their chil­dren. I cannot but record this on the con­trary with grief (and with tears more rea­dy to fall from my eyes, then words from my mouth) to think of Congregations like women with one breast: Its a joy to a good Minister as to a loving Mother, when there is two full breasts to draw out for the childe to suck, and its a trouble when one is dry. The Lord fill both our breasts with good milk: O let us be hum­bled that our sins have done us this wrong, I fear the other breast should be taken, a­way too, for our wantonnesse, worldli­nesse, way wardnesse, wickednesse, the good Lord prevent. O mourn in secret for your sins, that have so corrupted and interrup­ted [Page 388] the course of the Sacrament.

I have before told you what publike sorrows, publike sinners are to expresse, O now learn what private remorse ought to abound between God and all your souls. Bodily wounds are worst when bleed most inwardly: but wounds of godly sorrow are best, that bleed more in the heart, then is wept out at the eyes: O go aside and cry, strike Lord, Lord strike this stony heart of mine, that out of this hard rock waters of sorrow may gush: publike sorrow with­out private, argues hypocrisie, and is ne­ver pleasing to God, as she that hath rot­ten inwards,Magis culpa digna est quae ad laudein lachrymas fundit quam quae pulchri­tudinis causa coloribi [...] fa­ciem suam pingit. Chry. Home [...]. in Mat. a black heart, but paints her self with colours, that she may have a beautifull face, is hatefull to God: but more abominable is he or she that hath a hard unbroken heart, yet can water the cheeks in the presence of others with tears, Mal. 2.13. They covered the Altar of God with tears, yet in heart were impenitent sinners, and God abhorred their sacrifice. Would you be accepted of God at the Sa­crament? O go first and deep much in secret, and mourn because you can mourn no more, the more the hear [...] is thus torn the more entire it is,Non est cor integrum nisi sit scissum and the more meet to receive Sacrament sweets. This is the [Page 389] first thing, Be humbled.

2. Be hallowed, you must be sancti­fied and holy as many of you as would be meet for this holy service, 2 Chro. 29.15, 17. 2 Chro. 30.15. see what sanctifying there was of persons and things, to prepare for the Passeover, O do you consider what sanctity and holinesse is required to prepare you for the Supper of the Lord.

Now in this hallowing lies a twofold holinesse, both which must concurre, that you may be holy, and so fit for this holy businesse.

• 1. Relative.
• 2, Positive.

Relative holinesse takes in two things.

• 1. A separation from sin.
• 2, A dedication to God.

1. You must be separate, Est. 6. you read how the Passeover being to be kept, it is said that all such as had separated themselves from the filthinesse of the hea­then of the land, did eat, and kept the feast seven daies with joy, and we see how Ezra after exhorts, chapt. 10.10, 11. He stands up and saies to the people of Israel, Ye have indeed transgressed, yet now make confession unto the Lord your God, [Page 390] and do his pleasure, and separate your selves from the people of the land, and all the Congregation answered with a loud voice, so must we do, and so do you, O se­parate yee your selves from sinfull courses and company. There is a good Schisme and separation that cuts asunder the cords of corruption, that breaks the brother­hoods of wicked men, though there is a schisme and separation, that is very bad, which breaks the bonds of Christian unity, and rends Christians from society one with another. Christ will separate at the last day, but who? The sheep from the goats, and not the sheep one from another, who are they which dare do that now which Christ himself will not do? nay dare do that which Christ himself hath undone, Christ came down from Heaven to break down wals of separation, Eph. 2.14. and they build them up again. All the time Christ walked upon earth, he did not leave behinde him the least footsteps of such se­parations, as of late hath been every where peremptorily practised, Nor yet any of the Apostles that came after him, we read, Act. 19 9, that when Paul had for three months, been preaching publikely at E­phesus, Divers were hardned and blas­phemed [Page 391] the way of the Gospel, then he departed from them, and separated the Disciples. He separated the Disciples from them that blasphemed, not the Disciples one from another, and this after they were hardened, and so became incurable, 2 Cor. 6.17. Come out from among them, and be ye separate, from whom? There were some in Corinth continued professed Ido­laters, those who were converted to the Christian faith, must come out from a­mong them and be separate, for what a­greement, saith he, hath the Temple of God with Idols? ver. 16. so separate, I beseech you, as to cease all sinfull converse with prophane men, if you love to live among dead mens tombs, you are not fit for the Table of the Lord. In this Supper as the Elements, so the Communicants must be separate from common and corrupt uses.

2. You must dedicate and devote your selves to God, 2 Chr. 29.31. Then He­zekiah said, now you have consecrated your selves unto the Lord, come near, and bring sacrifices and thanksofferings into the house of the Lord, 2. Chro. 30.8. Be not stiffe-necked as your Fathers, but yeeld up your selves to the Lord, and then [Page 392] enter into his Sanctuary to serve the Lord. Thus doe you resigne up your selves unto God, and then come to this holy Table: all and each of you I exhort, O give thy self to God, and that

• Truly without dissembling
• Timely without delaying, and
• Totally without dividing.

An unsound Christian is as the false mother in the Kings, that would have the childe divided, he is loath to give himself wholly to God: whereas a sincere Chri­stian takes these two parts, body and soul, and doth as the poor widow in the Gos­pel with her two mites, Luk. 21.3. throws them both together into the Lords trea­sury, devotes them both to the Lords service: when you are willing to go, and put all into the treasury of the Lord, then you are fit to come to the Table of the Lord. I suppose when you shall be at this Supper, you will desire to have both Elements, bread and wine, and both things signified, Christs body and bloud, O then give both body and soul to God: If you would not have a half Sacrament, nor a half Saviour, O let not God have a half soul, and a half service, but give your selves wholly to God, 2 Cor. 8.5. [Page 393] O thus separate your selves from all sor­did uses, and consecrate your selves to God, for all holy purposes, that you may be meet for the Table of the Lord, O arise with the prodigall, Luk. 15.Luk. 15.18. (Surgam) quia [...]acebat (& ib [...]) quia longè aberat (ad patrem meum) quia sub principe percorum e­rat. Aug. and leave feeding with the devils swine, and come home (how distant soever you are) to God, and sue to be one of his ser­vants, for ever to live in the bonds of obedience, then you shall have bread e­nough, and meat enough to your bread, a whole fatted calf, vers. 17.23. Thus much for that relative holinesse required. I proceed to positive holinesse,Sanctitas duplex, semi­nalis & ger­minalis. in respect of which you ought to be holy also, and this is two fold, Habituall and Actuall.

1. Habituall holinesse, that is, the in­fusion of such divine graces whereby you may be fitted for the service of God, whereunto you are devoted:Anima & spiritus, i. e. [...]. my praier is with the Apostle, 1 Thes. 5.23. The Lord sanctifie you throughout in soul, in body, in spirit, Matth. 13.33. The parable tels us of the woman that took her leaven and laid it in three measures of meat, till the whole was leavened: The Lord lay such a holy leaven of grace in these three parts, body, soul and spirit, that the whole man in each of you may be leavened, and [Page 394] you may be sanctified throughout, that God by his Spirit would come down and break a box of holy spiknard in your hearts, that the whole house might be filled with the sweetnesse of that odour, Joh. 12.3. That God would pour that holy oil upon your heads, that may run down to your beards, and to the skirts of your garments, that you may be all over anointed of God, Psalm. 133.2. 2 Cor. 1.21. That your hives may be full of the hony of heaven, your hearts filled with the graces of God, and then

2. Actuall holinesse: To make you meet communicants, its not enough to have grace in you, but there must be a holy exercise of all those graces in you, ready to put forth in all practicall im­ploiments and improvements. Souldiers while they lye still in their quarters are of little use, and doe little good, but when they are drawn out and march forth in their ranks and places, then they be fit to go upon service, and ready to encounter an enemy in the field: while graces lye idle in the heart, they are to little purpose or profit, but graces drawn out in exer­cise, are prepared to any holy service.

When ever you are to come to a Sa­crament, [Page 395] you must strike up a call, and beat a march to your graces aforehand, and so come and close with Christ in this ordinance.Non semper sancti sunt qui loca san­ctorū tenent sed sancti sunt qui san­ctorum opera sanctè exer­cent. Hier. O know that you cannot in this, or in any other ordinance, act holily without this actuall holinesse, such a holi­nesse you ought to set awork in all your works, even in common actions, in ordi­nary eatings and drinkings, you ought to hold forth holinesse, much more when you come to eat and drink in the Sacrament. Zach. 14.20, 21. Its prophesied, how up­on every pot in Judah and in Jerusalem, should be written Holinesse to the Lord, much more on the pots in the Lords house. O I beseech you be holy, and indeed ho­ly: a visible sanctity, though inward hy­pocrisie, may give you admittance among men, but there must be holinesse with uprightnesse, or you can have no ac­ceptance with God. In a mans body,Melior est in corpore digi­tus vivus quam oculus vitreus. Aug. in Psal. 130. when each part must act in its place, the lit­tle finger that hath life, is fitter for service then the glasse eye that is only for orna­ment: and truly when Christians shal be to act in this Supper-service, its better to be a sincere Rahab, then an unsound Judas, Christ-man may permit him, but Christ-God abhorres him. An hypocrite in his [Page 396] most glorious work is abomitable to God, whereas a true Christian in his poorest imploiment findes favour in his eyes. O doe not appear only, but be in heart re­ally holy, you that intend the holy Table of the Lord. An hypocrite in this busi­nesse may pretend great tendernesse and strictnesse, O how afraid least any guilty of Christs bloud, should partake with him at the Sacrament, when yet the guilt of Christs bloud may lye upon his own soul without sense,Matth. 27 6. Qualis haec innocentiae simulatio, pe­cuniam san­guinis non mittere in ar­cam, & ipsū sanguinem mittere in conscientiā? August. Ioh. 18.28. for his hidden and secret sins: as those Jews, when Judas restored his thirty pieces, Matth. 27.6. they would by no means have the price of Christs bloud lye in a chest, when yet the guilt of this bloud lay on their hearts without any remorse, O grosse. They would not defile themselves by coming into the common Hall on the preparation day to the Passeover, but to imbrue their hands in Christs innocent bloud they scrupled not. O they must not eat in vessels un­purified, O what washing of pots and pans, but the meat they eat [...]n these was polluted with oppression and intempe­rance, Matth. 23.25. Woe to you scribes pharisees hypocrites, ye make clean the out­side of the cup and platter, but within all [Page 397] is full of bribery and excesse. O for Gods sake see you be sanctified and holy,Quid tuum altare? me [...] tua spiritua­lis. Quid spirituale tu­um sacrifici­um? omnis bo­na operati [...]. Quod t [...]um Templum? mundum cor in quo Deus habitare a­mat. Chrys. both within and without: You are not fit for the holy Table of the Lord, till you are indeed the holy Temples of the Lord. Be humble, be holy, these must passe inse­parably upon you: first be humble, then hallowed, a building of holinesse is not set up in the heart, but the strong holds of the devil, by true and through hum­blings of heart are battered and beaten down. The Jewish Rabbins report,Vide Hier. ad Fabiolum de 42 man­s [...]nibu [...] man­sione. i. that the same night that Israel departed out of Egypt towards Canaan, all the Idols and Idolatrous temples in Egypt, by lightening and earthquake were bro­ken down: and truly at that very time when men goe forth from their naturall estate towards heaven, in a way of holi­nesse, all the synagogues of satan and idols of jealousie in them, are by soul-enlightenings, and sorrowfull-heartqua­kings broken down: O I beseech you submit to this way of God with you, and work of God in you, as ever you desire to be seen with acceptance at the Supper of the Lord. To conclude, Its reported of M^r Bolton now with God, calling for his children on his death-bed after some [Page 398] speech to them, he ends, and I hope there is none of you will dare meet me at Christs tribunall in an unregenerate estate: O that I might thus close my counsel to you, I hope there is none of you will dare meet me at the Lords Table in a sinfull estate. If yet you will unhumbled and unhallowed, come into this tent, and as Sisera, Judg. 4.19, 21. take the milk and the butter, I have told you of the nail and the ham­mer. The Lord is free and I am free, the hazard be upon your own heads.

The last branch of the exhortation re­ferres to such of you as are the sincere servants of God, and true disciples of Christ: seeing the transaction of this Sup­per-service of right belong [...] unto you, see that you transact this service of the Lords Supper aright, to which end I shall la­bour with your souls in things of two sorts, viz.

• 1. To propose some nforcing per­swasions.
• 2. To prescribe some informing di­rections.

The arguments whereby I shall quicken your care in this case follows.

1. Consider the necessity of a right celebrating this Supper, its needfull that [Page 399] in a meet manner you be made partakers thereof, and that from a twofold cause.

• 1. Because Christs words command it.
  Necessitus praecepti. Necessi [...] medij.
• 2. Because your wants require it.

Christ in expresse words commands that this service by his servants be done. Doe this in remembrance of me, Luk. 22.19. wherein Christ doth not only injoin the action, Doe this, but declares the reason, In remembrance of me, the more to en­courage Christian obedience. I have read of one who willingly fetched water near two miles every day,Cassianus. lib. 4. c. 24. for a whole year together, to pour upon a dry dead stick, upon the bare command of a Supe­riour, when no reason could be given for the thing: how ready then should you be to obey the command of Jesus Christ in this service of the Sacrament, when he gives for the action so sufficient a rea­son? Doe this, that thereby you may re­member me. Yea besides this the duty is necessary, by reason of your own neces­sities, There is a great difference be­tween the Saints being on earth and their being in heaven, hereafter in heaven you shall be so abundantly filled with the immediate presence of God and Christ, [Page 400] as to want no Sacramentall supplies, or any communion-cordials, neither souls or bodies shall ever feel the least hunger or thirst there. Christ Jesus before his death was hungry and thirsty, needing meat to eat, or water to drink, Mat. 4.2. Joh. 4.6. but after his resurrection, though we reade he did eat, yet it was as a work of potency,August. not of necessity.

After the resurrection, and in the state of glorification, we shall not be necessi­tated out of hunger or thirst to eat or drink, hunger and thirst suppose a vacuity, emptinesse, or absence of what the appe­tite desires, and so a perplexity, trouble and pain to the party thereupon, which is not suteable to the full satisfactions and perfections of heaven, but pertinent to our indigent estate here on earth, while we are in this wildernesse world, we shall have our wildernesse-wants, as our bo­dies so our souls will need their severall meals.

Every Christian here is a traveller, his way may be rough, and his journey will be long from earth to heaven, from mor­tality to immortality, and so need of frequent refreshments at the Table of the Lord.

Every Christian is a souldier, his battels may be hot, his enemies will be great, he had need have good diet in his quarters, that may chear his spirits, and keep up strength and courage. Our Father Abra­ham having fought with those conquering Kings, Gen. 14. rescued Lot, and recove­red all the spoil,Glass, Philol, sacra, pa. 423 Melchizedec brings him out bread and wine, considering his want after so hard a work: Some make this a type of the Eucharist, and the truth is we may allude thereunto, for after our con­flicts and combats, we the children of A­braham shall much need such bread and wine, and Christ our Melchisedec hath herein mercifully provided for us, we need the Sacrament though not as a Saviour, yet as a means of salvation, let not any attribute too much to the Ordinance, not yet too little. We need Christ as an agent, and the Sacrament as an instrument, we need no more but Christ in a way of merit to procure good for us,Via duplex meriti & me­dij. yet we need the Sacrament as a way of means to convey good to us, in the supply of our wants. And are not our wants many that are to be supplied? our weaknesses many that are to be supported? our enemies mighty that are to be subdued? Are we not soon [Page 402] seduced, easily conquered, hardly reco­vered? Are we not fainting under crosses, feeble in our graces, fickle in our purposes, and frail in all our performances? needing Sacramentall-succours, and corroborat­ing-cordials: so we see what need there is aright to celebrate this Supper, and so­lemnize this holy service, Two things I suppose may hereupon be questioned.

1. About the long omission of this Or­dinance in many places.

2. About the free exercise of this Or­dinance by many persons.

1. Is it necessary? why then hath this service in severall places been so long neg­lected? Object.

Answ. Answ. 1. There were times when the Sacraments of old, viz. Circumcision and the Passeover, though of necessary use, yet had among the Jews their long intermis­sions, Josh. 5.2, 3, 4, 5. 2 Chr. 30.2.

2. The command of Christ to celebrate this Supper,Aquinas 12^ae quae. 71.5.5. is an affirmative command of which the rule hath been.

They binde to a perpetual preparation, and continued disposition, and to actuall observation and reall execution, as oft as good occasions are offered, Gods ser­vants cannot at all times be receiving the [Page 403] Sacrament, yet at all times they should be disposed towards it, breathing after it, complaining over the wide intervalls of it: The Sacrament is Christs chariot in and by which he rides into the souls of his servants, at the long delaies of which it becomes every Christian to cry as the mo­ther of Sisera, Iud. 5.28. Why is the chariot so long in coming? and why tarry the wheels of the chariot?

3. There are that think it better to de­lay an Ordinance of God, then to defile it, and that the delaying of it that we might not defile it, is better then the defiling of it, lest we should delay it. The delaying of it opposeth more directly, only the circumst­ance of time interrupting the frequency of it. The defiling of it opposes the very subst­ance or thing, corrupting, the purity of it. So to blemish the lustre is to abolish the life, and to deface the beauty, is to destroy the being. 4. The service of the Lords Sup­per, though it hath been suspended in some places, yet it hath been so supplied in o­thers, as that such who have had right to it, and been sensible of the want of it, have comfortably partaked in it, and hear­tily blessed God for it.

5. The servants of Christ when they [Page 404] have not found Sacraments actually in­stant by soul meditations, they have made Sacraments past to be present, as those beasts who are not ever tak ng in fresh food, yet they are ever chewing the cud, and as it were eating what they have eaten over and over again, Lev. 11.3. Deut. 14.8.

6. God may suffer this Ordinance to be long suspended that peoples need thereof may be the more apprehended, that by its long vacancy they may learn both its ex­cellency and its necessity. Of many good things we never so know the worth as by the want, nor feel the want as when the things are wanting. Mercies long conti­nued are much contemned, but having had their absence, we more pr [...]e their pre­sence, Amen in this.

Object. 2. To receive the Lords Supper, say it is necessary, yet we doubt some will resort to it, we shall not dare to join with, and therefore for us, is it not better to for­bear?

Answ 1. Perhaps some may be there which should not, only through your neg­lect, in that you know some scandalous evil by them, but will not complain of them, or orderly appear against them, yet your [Page 405] selves abstain for their sakes, whereby you run under a double blame.

1. To conceal their sin, which you ought to declare, Deut. 13.8. Pro. 29.24.

2. To forbear that service which you ought to perform, 1 Cor. 11.24.

Your selves will voluntarily keep out, rather then help to have others regularly cast out, and so fall under evils worser then whereof you are aware, but

2. Suppose no endeavours of yours be neglected, if yet unmeet men are admit­ted, you do not join with them, but they with you, for you to join with sinfull men in sinfull matters would bring guilt upon you, but if some bad men will join with you in good matters, it proves no preju­dice to you. To celebrate the Lords Sup­per is a work in it self exceeding good, and if others that ought not will come and go as far with you, as the outward act, its evill to them, but none to you, having to your power opposed their pre­sence.

3, Take heed you do not neglect an un­doubted duty, to escape an uncertain danger.

A perill meerly supposed will not war­rant the admitting a practice cleerly im­posed [Page 406] Let due discipline be vigilant and diligent to remove unmeet men, yet some may remain to be admitted, which you may imagine are meet to be refused, yet no sufficient objection against them can be produced, and so the harm you fear by them, is meerly supposed. It is not what our thoughts are of a thing, that makes it lawfull or sinfull, but what the thing really is in it self: Ʋzzah conceived he ought to stay up the ark, yet the action was evill, as he feels by the sequell, you may think for such a cause you ought to stay from the Sacrament, and yet offend God in forbearance, you omit a duty that is certainly required, to avoid a danger which is not certainly incurred: Unmeet men in Gods sight may be at this Table, and yet no reall perill or prejudice to you:See pag. Indignitas duplex est vel receptoris vel receptio­nis. but to make up a more full answer to this, you may finde something for satisfaction before,

2. I proceed to a second Argument to awaken your care for your right receiving the Sacrament, who are Christs servants indeed, which is to consider that an un­worthy partaking hereof by you is both possible and perillous.

1. Possible, towards this Ordinance [Page 407] there is a twofold unworthinesse.

One in respect of the men who are the partakers.

Another in respect of the manner of partaking.

The former is ever found among im­penitent sinners.

The latter may befall the Saints of God, and that from a twofold cause.

• 1. Because of their own negligence.
• 2. Because of their enemies diligence.

You that are Gods servants and chil­dren, yet through your own neglect may here become guilty of unworthy receiving two waies.

• 1. If you do not work out your du­ties.
• 2. If you do not work up your gra­ces.

If your duties be not by you wrought out before you come at the Table of the Lord, but like the foolish virgins you sleep, not trimming your lamps, or preparing your oil to meet Christ the bridegroom at this wedding Feast, you labour not in God, seeking soul-searching duties afore­hand. It is no marvell for a carnall man to say as he Luk. 16.3. I cannot dig, and to beg I am ashamed.

Not dig by serious examination.

Nor beg by ardent supplication.

For wicked men to have no minde to heart-digging duties, who cannot abide a soul-searching nor conscience-digging Ministry, this is no marvell, and for them to be as bad at begging, having no skill or will to presse God by praier to prepare them for the Table of the Lord; in this no wonder: but for any of Gods people not to put forth themselves seasonably in this digging and begging is abundantly blameworthy: for want of which they prove in receiving unworthy.

Again if your graces be not by you wrought up when you are come to the Table of the Lord, if you do not orderly act each grace in and at this Ordinance, rise up by faith, mount up in the spirit, seek to clasp Christ in Heaven, and to com­pare his throne with enflamed affections, but set soul-sluggish in this service, you be­come unworthy in receiving, through your own idlenesse and negligence.

2. This same may be helped further for­ward through your enemies industry and diligence. Satan to prevent your sweet, and procure your smart, hath his waies and wiles to work your wo, and to occasion [Page 409] miscarriage, See how the Devil dealt with Eve, she having a minde to taste the fruit, he puts her on eagerly to eat, allows her no time to pause, having made the motion, he plies it, gives her no leave to go aside to consider in her felf, consult with her husband, or enquire of God, but without any ado eat she must: so Satan may praecipitately hasten you upon the Sa­crament, hindering those antecedaneous duties, that should prepare thereunto, causing such sleightnesse before, and flat­nesse in, whereby you become in receiving yet more unworthy. This is possible.

And as it is possible, so it is perillous for any of the people of God, to partake unworthily at the Table of the Lord, con­sidering therein two things.

• 1. The concomitant sin.
• 2. The consequent judgement.

The sin of unworthy receiving is great by whomsoever it is, because it ever carries in company such a sin, as must needs add a sad aggravation to it, viz. A guiltinesse of Christs body and bloud, 1 Cor. 11.27. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and bloud of the Lord.

Now for any of you to be guilty of [Page 410] Christs bloud, there are two things that heighten the sin.

1. The eminency and greatnesse of his person.

2. The proximity and nearnesse of his relation.

Look we upon Christ, and his person is eminent both for greatnesse and good­nesse, upon his thigh is this name written, The King of Kings and Lord of Lords, Rev. 19.16. yea Christ is now a King in his throne crowned and exalted to the highest honour, Phil. 2.9. [...]o be guily of such a Kings bloud, is black especially for you who know how excellent he is, Cant. 5.10.16. and to whom he is so nearly re­lated, your friend, your kinsman, your husband, your brother, your Father: for a wife to be guilty of her husbands bloud, a son of his Fathers bloud, a fearfull sin. When Caesar was wounded to death in the Senate-house, Brutus coming for his blow, Caesar looks him in the face, [...]. saying, What and thou my son? how may the Lord look a Christian in the face, thus guilty of this bloudy fact, with a Wha [...] thou my son? We read of the son of Craesus, who though before dumb, yet seeing one about to stab his Father, cries out with a clear and shrill [Page 411] voice, O man kill not Craesus: [...] Herodo [...] & Aul. Gel. thus would it become Christians to cry to others in this case, but to do the thing themselves is dreadfull. For Christ to go shew his Father, lo these are the wounds that I re­ceived in the house of my friends, Zac, 13.6. Yea from the hands of my friends on a Sacrament-day. When the Iews shed Christs bloud, though they thought not of it, yet there was need of it, and good by it: hereby sins pardoned, souls purged, God pacified, but herein to be guilty of his bloud, what need? what good? Con­stantine going to war against Maximinus was struck with a leprosie all over,Ni [...]ephoru [...] Cali. l. 7. c. 33. some to seduce him from his religion, told him the only course for his cure, was to bath him in a pool, full of the warm blood of innocent children, wherewith he was ta­ken at the first, children gathered, execu­tioners prepared, the day appointed, but O the dreadfull cries of the Mothers, the Emperours minde changed, the thoughts of the thing amazed him, he resolves to abide the malady, and not to try such a medecine: O what an astonishing sin to be guilty of the innocent bloud of Christ? The judgement that follows is fearfull, 1 Cor. 11.29. He that eats and drinks un­worthily, [Page 412] eats and drinks judgement to himself, [...]. Zanch. in conf. su de Relig. Chrys. in cap. 16. [...]ph [...]. 10. Judgement, some would have the greek word to signifie rather temporall castigation, then eternall damnation, and applied to Gods people: that is more pro­per and so the Apostle after explains it, ver. 30. yet it may imply the utmost evill, as deserved Judgement to himself, He that is guilty so against Christ, the evill thereof redounds to himself, that is, not to any other man, say some: but so it may do, If I know an unworthy receiver, have some power to restrain him, yet do not, Evill will be to me if another knows, yet moves not to hinder such a sin, it may bring evill also on him, but the unworthy receiver eats the evill to himself, that is, no reall hurt rests upon Christ, though the man be guilty of Christs body and bloud, yet no proper violence or prejudice reacheth to Christ, but all the hurt is to himself.

The misery and mischief that ensues is to himself.

O do you fear unworthy eating and drinking at the Table of the Lord, It was a sinfull eating in the beginning of the world, that brought in worlds of misery upon all mankinde, it should make all men [Page 413] to the end of the world, awar both what and how they eat. I say not this to fright you from, but to cause you to be more cautelous in this holy service, wherein there is so great hazard of miscarriage, even a­mongst Gods own servants.

3. The utility of the Sacrament when received aright, should also quicken your desire thereof, and your care therein, There are some have found sweet fruit eve­ry moneth on this tree like that Rev. 22.2.

And indeed hereby is gain lying in a twofold good, which the faithtull may finde.

1. There is present good they may be possessed of.

2. There is future good they may be prepared for.

1. Gods people are sometimes actually possessed of much good, by a meet recei­ving this Sacrament, for hereby they pos­sesse Christ, and in him all good.Ille habe [...] omnia qui habet haben­tem omnia. The A­postle 2 Cor. 11.33. reports how when some sought him and desired to apprehend him, he was let down from a window in a basket, and so escaped their hands. Gods Saints in another sense seek Christ, and being desirous to apprehend him, he is [Page 414] let down as it were from the windows of Heaven, in the Sacrament, and they re­ceive him to the joy of their souls. D^r. Tailor the Martyr, blessed God for his pri­son, because there he got great soul advan­tage by, and sweet soul acquaintance with the Angel of God, M. Bradford, as he cals him.

O how may a Christian blesse God for this Sacrament, where he gains soul-ad­vantage, and most sweet acquaintance with Christ Jesus the dear son of God, who herein becomes what ever is good to the souls of Gods Saints. So that their hearts and lives upon receiving this holy Sacrament have been like the Egyptian fields upon the overflowing the river Ni­lus, flourishing and fruitfull: their souls have been as it were fatted with marrow, fired with zeal, fenced with courage, and filled with comforts, having feasted with Jesus Christ their dear Saviour in this Supper.

Hence at the Sacrament their souls have said as the Disciples when they were with Christ at his transfiguration in the mount: O its good being here, and in their desires have cried, Lord, evermore give us of this bread.

They refreshingly finde that every crum of this bread, every dram of this grace, every drop of this peace, which they re­ceive from Christ in a Sacrament, hath a sea of sweetnesse in it.

As the Jewish Rabbines were wont to say that upon every letter of the Law, there hangs mountains of profitable mat­ter, O the Ocean of benefit and comfort from a little of Christ in this Supper! here­by the poor have been enriched, the weak have been revived, the sad have been re­freshed, and such as have come militant, have gone triumphant away: longing for mother Sacrament day, when they might meet with such sweet morsels of mercy, and though (as one professeth) such had rather die then once eat at an Idols Table, yet are glad if they may oft eat at the table of the Lord, out of the sweet experience they have had of benefit by it, and com­fort in it.

Though they eat the bread of adversitie, and drink the waters of affliction, a Sacra­ment supper sweetens all, as one little spark of a troubled conscience can drink and dry up a sea of worldly comfort, so one spark of spirituall comfort from Christ in a Sacrament, is able to drink and dry [Page 416] up a sea of worldly sorrows and suffe­rings.

Let beleevers come to this conduit, and by faith turn the cock, and they may fill their pitchers up to the brim with wine: they may go away with their hearts us full of precious comforts, as ever they can hold, and is not this a marvellous mercy? especially when sad distresses have set upon their souls before: to com­fort up a distressed conscience, is a greater work in Luthers account, then to raise the dead to life: yet this may, and some­times is done to the souls o [...] Gods Saints in a Sacrament.

O what mountings of minde, in soul-solacing ascents, yea what heart-reviving converse hath an humble Christian with God and Christ in this precious Ordi­nance? wherein God opens his bosome, and Christ his bowels and bloud, and much makes himself known, Luk. 24:35. He was known of them in breaking bread, As he sate at meat with them, he took bread blessed it, brake it, and gave them, then were their eyes opened, and they knew him. O the illuminations, manifestations, conso­lations, confirmations, that Gods servants receive from Christ by and through a Sa­crament.

The comfortable communion a belee­ver hath with Christ in this Ordinance, is more worth then all the world.

That noble Marquesse being offered a great sum of money to go from Geneva to Italy answered,Galeacius Caracciolus. Let their money perish with them who prefer the riches of the earth before one daies communion with Iesus Christ. Eucharistia immortalita­tis alimonia, ad sanand [...]s infirmitates medicamen­tum, Cypr. de caena dom. Corpus Chri­sti est aegrit medicina, de­hiles confor­tans valentes delectans, languorem sanans & sa­nitatem ser­vani, Bern. O medicinam omnibus con­sulentem, om­nia tumentia comprimen­tem, omnia tabescentia reficientem, necessaria custodientem perdita repa­rantem de­prava [...]a cor­rigentem, Aug. de ago­ne Christi [...].

The communion a Christian hath with Christ upon one Sacrament-day, the com­fort fort of it is beyond compare, besides o­ther concurring comforts, and soul-sove­raign benefits that abound by this means, deseases cured, strength encreased, health preserved, hopes established.

The poor lame cripple, Act. 3. by means of the Apostle of Christ, was recovered his ancle bones, received strength, and re­ceiving strength he went away leaping and praising God: O thus a meet communi­cant findes and feels by the Sacrament of Christ for the salving and saving good of his soul: you have read of the woman who toucht Christs garment, what good she got, O to take aright Christs Sacra­ment, what benefit it brings, yea and the good it prepares for is admirable, all a beleevers pains before to prepare for the [Page 418] Sacrament is nothing to the future gains the Sacrament prepares his soul for.

Blazacium Plin, l. 18. c. 10History reports of a country in Africa where the peoples industry hath an abun­dant reward, for every bushel of seed they sow, they receives a 150. fold encrease af­ter, O consider your labour shall not be in vain, do what you can, plow and sow, be it in tears to fit your souls for the Sa­crament, the recompence first and last will be great.

Pet hoc fi [...] hom [...] ad acti­onem promp­tior ad labo­rem patienti­or ad amorē ardentior ad fatiendum velocior ad resistendum fortior, Bern. Te calicem sanguinis Christi bibere ut possis & ipse propter Christum sanguinem fundere, Cy. lab. 4. Ep. 6.The Sacrament be to you as Isaacks Gerar, Gen. 26.12. as Israels Canaan flowing with milk and hony. The Sacra­ment doth apt and dispose to be more di­ligent in service, Patient in suffering it pre­pares Christians both for the crosse and the crown, for the troubles of earth, and the triumphs of heaven: by drinking the bloud of Christ, we are made more coura­gious to shed our bloud for Christ Cyprian shews how the Martyrs in the primitive Church, when they were to appear before the cruell tyrants were wont to receive the Sacrament, and thereby they were fired with zeal and fervour, fil'd with faith and fortitude: thus Augu­stine also reports,Vid. Aug. in Ioh. Tract, 17 perhaps the Saints at the instant do not finde those [Page 419] springings of spirits, leapings of heart (as John Baptist in the womb) when not the mother of the Lord, but the Lord himself comes to them in a Sacrament, yet afterward they cannot but cry, [...] Archimedes & Andreas, Ioh. 1.41. I have found him, I have found him, at that pre­sent possibly not feel such sensible joies, yea suppose at the time of the Sacrament they should rather sit trembling with fear, and apprehensions of their own unwor­thinesse, &c. as Jobs children when they were eating and drinking wine in their eldest brothers house, the devil occasion­ed a great winde to blow upon the house: it may be that Gods children even at a Sacrament, when they are eating and drinking wine in their elder Brothers house, satan may raise such blustering windes of misgiving fears, and heart­trembling doubts, as may much molest them at that time, yet even thereby they are made more meet for future comforts, which afterward are so much the greater, their joies the fuller, and their faith the firmer, sooner or later you may expect to receive sweet soul commodities by a right receiving the Sacrament.

4. The excellency of the Sacrament in it self calls for the more exactnesse in [Page 420] the transaction of it, and to cause the more care in all your carriage about it. Excellent is this feast in two respects.

• 1. In respect of the master of it.
• 2. In respect of the matter of it.

For the master of this feast and author of this ordinance, it was Jesus Christ: when the souldier with his spear pierced Christs side, there came bloud and water; water representing baptisme,Vid. Aug. in Psal. 40. Chrys. in Ioh. hom. 48. & alij. and bloud the Sacrament of his Supper: Both Sacra­ments they issue out of Chris [...] and are set up by Christ. In reference to Sacraments old and new, there were three things re­quired.

• 1. To accomplish.
• 2. To abolish the Ancient.
• 3. To establish others in the room, and all this hath Christ done.
  Eiusdem po­testatis est constituere & destituere.

It was Christ that could take down the one and set up the other.

Its for him to institute [...] Sacrament, that can animate a Sacrament, put life and power into it, this only Christ.

Dat esse & operari.Its Christ that can set an ordinance a working, therefore fit to se [...] it up in its being: Well the Sacrament is of Christ, and therefore excellent. Manna was in it self an excellent food, and so much the [Page 421] more excellent, in that it came from God, and not by the ordinary course of nature: and is not this blessed Sacrament excellent, which comes from Christ who is God blessed for ever? Rom. 9.5.Caelum & Christus non patiuntur hyperbolen. Christ and Heaven are so excellent as they can never be set forth too far, O then this that proceeds from Christ is surely ex­cellent: O the preciousnesse of Christ, in compare of him, [...] quasi [...]. a Christian may well account all other things but drosse, dung, and dogs meat, Phil. 3.8.

The woman cloathed with the Sun treads the moon under her feet, Rev. 12.1.Siquis tem­poralia Chri­sto praeponat, non est in eo fundamentū Christus, Aug de civ. well if Christ be so excellent, the Sacrament which is Christs Ordinance hath in it a reall excellency.

2. Come to the matter of the Sacrament and in that respect its excellent; this is twofold.

• 1. The visible and externall, matter.
• 2. The invisible and internall matter.

For that which is outward and elemen­tary, to wit, bread and wine, O these are excellent; take them in their ordinary use, but then set apart for this holy purpose, they are more precious. As the consecrati­on of wood and leather, put greater ex­cellency upon them, then gold and silver [Page 422] had that were not consecrated.Panis est do­ctrinalis vi­ctualis sacra­mentalis.

Take but bread in its common use, and its of worth some would derive the latine word from a greek,Panema [...] multi indinem sa­lutum mag­nitudinam so­laminum plenitudinē omnium bo­norum. which [...]s very com­prehensive, and carries in it [...]ll for necessi­ty and abundancy that good is, O then for this Sacramentall bread which signifies and sets forth more and higher matters, and so the wine its an excellent creature to heal, to chear, refresh, and the like, take it in the Sacrament, it transcends for its signification sake.

But I rather speak to the spirituall mat­ter of the Sacrament, for that is surpassing precious, Come to the body and bloud of Jesus Christ: Christ (saies one) is not as a mother that puts forth her childe to nurse, but in the Sacrament he feeds us with his own precious bloud: whence is this O sweet Jesu that thou should give thy own bloud to drink?Ʋna guttula plus valet quam caelum & terra. Lu. O how precious is this bloud, 1 Pet. 1.19. One little drop more worth then heaven and earth, as the guilt of Christs bloud nothing more formidable to abide upon us, so the good of Christs bloud nothing more comfortable to ap­ply to us, It hath a justifying, sanctifying, mortifying, mollifying power, and there­fore of great price: The soul of man is ex­cellent, [Page 423] that is redeemed by Christs bloud,Magna res anima qua Christi san­guine re­dempta est, &c. Bero, and the bloud of Christ is excellent, that is able to redeem mans soul.

By this red sea of Christs bloud our souls passe to our promised Canaan, and all our spirituall enemies are drowned thereby: God hath his black book of our sins, but a red line of Christs bloud drawn thorow makes all unlegible: Lord saies one I am amazed, I know not what to do: but I put Christs bloud between thy wrath and my sins, and so forth, Christs bloud is the key that opens Heavens door, or else the very truth is, we were all shut out, thus you see the excellency of Christs bloud and that must needs be excellent, where the vertue and value of Christs bloud comes. O but see these excellent things as united in a Sacrament, the outward e­lements,Sanguis Christi cla­vis paradist. and heavenly graces bread and wine: Christs body and bloud, food both for soul and body. Behold in this Sacra­ment Christ and the creature join, Heaven and earth meets together.

The externall signes have their excel­lency, but the things signified do far sur­passe.

Bread and wine are things that admit mutation they alter and change, Christ [Page 424] is immutable, the same yesterday, to day, and for ever, Heb. 13.8. and that which is Christs is like Christ, not subject to change.

Bread and wine are things that admit diminution, the more is taken of them the lesse remains.

Alimonia haec non dist­ribuendo mi­nuitur sed po­tius mini­strando auge­tur. B [...]rn. Non esuri­entes animas sed esuriem ipsam pas cunt anima­rum. Pern. Psa. 107.9.Christ the spirituall food how many soever partakes, there is never the lesse left, whole Christ continues.

Bread and wine cannot feed the hun­gry and thirsty soul: Christ indeed is pre­cious for this spirituall purpose: Give me Christ or I die, saies the poor panting Saint: Earthly things will rather feed hunger, then feed the hungry, O but Christ his body and bloud sutes and satis­fies all such desires, that the most enlarged soul saith, I have enough in Jesus Christ.

Quid prodest regium ali­mentum si ad gehennam pascat. Tert.Bread and wine are precious things that may beseem a Princely Table, but yet thereof a man may eat and dr [...]nk and die eternally: what avails kingly fare, if it feeds, fits and fats for hell? O but now Christ is such food, such bread, as whoever receives him,Habit vitam aeternam scit in pretio in promisso in prim [...]ijs. lives for ever, Whoso eats my flesh and drinks my bloud hath eternall life, Joh. 6.54. he hath this life already.

In the outward elements it may be pos­sible to put poisonous ingredients,Interijs nefa­rie necatus veneno per infectum pa­nem sacrum &c. vide Platin. in [...]it Clemen. poyson may be conveyed into sacramentall bread or wine, to the death of the receiver, as we read of Henry the seventh, so murdered by a monck, Agrippina poisoned her hus­band Claudius, by mingling poison in the meat he most loved to eat: but now the spirituall food in the Sacrament is not ca­pable of any such harm or hazard to him that takes it;Credo vitam aeternam, & edo vitam a­ternam. such a one may say not only I beleeve life eternall, but I receive life eternall.

Thus we have the excellency of the whole Sacrament, and the surpassing ex­cellency of some part: O then let this move you to minde you how you go a­bout this matter.

The Sacrament is a rare and rich trea­sure, O seek it with all your souls:Quid est scriptura nisi quaedam a­moris epistola viventis Dei ad creaturam suam? Greg. Quid est Eu­charistia quaedam a­moris tessera morientis Christi ad Ecclesiā suā? What is the Scripture saies one but a love letter sent by the living God to his creature? I may add, what is the Sacrament but a love token given by a dying Christ unto his Church? A cabinet of jewels more worth then cubbords of plate? And is the Or­dinance so excellent? O how unseemly then to hang this jewell of gold in a swines snout: O then how Gods wrath must [Page 426] needs be provoked, to see prophane men presse upon this precious Ordinance: Hi­story will tell us what sad events have fol­lowed upon the insolencies of sinfull men against the things of God,Tacitus Hist. lib, 5. as for defiling the Lords Sabbath and his Sanctuary: O what then to prophane the Lords Sacra­ment, so pure and precious a treasure: nay we finde in antiquity of some polluting but the sepulchers of the Saints, resolving prophanely to take them up [...]o search for treasures, supposed to be hid therein, God made fire to rise out of the earth,Iosephus. Antiqu. l. 12 13. & lib. 11. cap. 11. and de­voured them on a sudden: O let herein transgressours tremble: If Gods wrath like fire breaks out of the earth, to consume such as wrong but the sepulchres of his Saints, what fire and flames of fury will God cause to come from Heaven to burn up such as abuse the Sacrament of his son? in which indeed are hid rich treasures of reall excellencies out of their reach.

Now then this being so excellent an Or­dinance, its meet none should meddle with it, but excellent men, and such are only Gods Saints in the sense of the word, Psa. 16.3.Gloriosius est nomen pieta­tis quam po­tastatis. Pro. 12.26.

Its only grace that doth truly ennoble. It was a good expression of Theodosius, [Page 427] that be esteemed himself more honourable in that he was a Christian, then that he was an Emperour, and more advanced to be a member of the Church of Christ, then to be a head of the greatest Empire in the world. Well then, gracious men are the most glorious men, and they that are Gods excellent servants are fit for this excellent Sacrament let others avoid, In this garden are divers rich flowers, not for spiders and frogs to creep on, but for Bees to suck hony out of.

5. And lastly, Ponder your propriety in this precious Ordinance: This Sacra­ment is yours, and all the precious pearls to be found in this Gospel-cabinet are yours: Mat. 7 6. Cast not your pearls, It may be the torment of Devils, the won­derment of Angels, and amazement of all wicked men, to meditate your peculiar propriety herein, and it ought to be your care and comfort to consider hereof, poor cottagers cannot abide inclosures, but would have all lie common, and not any man to any thing more right then another, but rich men are carefull to maintain their fences, and keep up their interests: Wic­ked men would have this Ordinance to lie open to all, and no fence about this [Page 428] field wherein Christ the treasure lies hid, like that in the parable, Mat. 13.44. yet it concerns Gods Saints to preserve the hedge, and to stand for their peculiar in­terest, and to minde two things in respect of their undoubted right towards this blessed Sacrament of the Lords last Sup­per.

• 1. The clearing of it, and
• 2. The claiming of it.

Certitudo du­plex, vel ob­iects, vel sub­iecti.As you have a sure title, so make your title sure; that as the thing is certain in it self, it may be so to you: this will en­flame your desire, provoke your care, and encrease your comfort.

You are not much taken when you look over the inventory of another mans goods; but let a rich mans last will and testament be brought, wherein you hear your selves have large legacies given, O then your affections are up, and you long to have that in your hands: [...]adem est ratio de non apparentibus & non exist­entibus. well, know what a legacy of love Chris [...] hath given you in his last will and Testament. This Sacrament of his death is yours, yet if you are ignorant of it, it is as if you had no such interest in it.

O endeavour to clear this estate, that your understandings may not be clouded with [Page 429] any darkning doubts,Demonstratio qua nihil re­linquit, aut inevidentiae in re, aut for­midinis in intellectu. and so take the Sacra­ment with trembling hands, and mis-gi­ving hearts, as if you had no part nor por­tion in this Gospel-priviledge, which is peculiarly yours by a double right.

• 1. By a right of promise.
• 2. By a right of purchase.

You may enter upon this Ordinance as your own by promise: See how Peter would encourage the converted Jews to the Sacrament of Baptisme, because the promise is to them, Act. 2.38, 39. and you may chalenge the Sacrament of the Supper, as your own by vertue of Gods promise, 1 Tim. 4.8.

The promises of God they are of two sorts.

Either such as concern the end of Faith.

Or such as concern the means helping to that end.

Now as by vertue of a promise, salva­tion as the end is yours, so by vertue of promise the Sacrament as a means helping to that end is yours;Qui destinat ad finem de­stinat ad me­diatenden­tia ad finem. for as means and end are both concluded in the purposes of God, so they be both included in the promises of God.

Gods promises of good to his people are [Page 430] considerable two waies.

Either as they are absolute and free, in respect of their first framing.

Or as they are conditionall in respect of their after fulfilling.

For the former as soon as ever we have right to the promise, which God hath of meer grace made, we have a true and reall right to that good to which the promise refers, but further when the condition of the promise required on our [...]art is faith­fully performed by us, and for present ef­fectually found in us, our right is more ratified, and becomes more perfect and compleat: take but one instance near the matter in hand.

There is a promise of filling the foul with constant supply of spirituall food upon condition the soul be kept up in a hungring and thirsting frame, Mat. 5.6. Blessed are they that hunger and thirst, Or, they that are hungring and thirsting, so the Greek runs, [...] after the participle of the present tense, intimating, that when ever this is found, the present dispositions of your souls, you are blessed, and may expect spirituall repletions as your own proper good by promise,

2. By right of purchase, and here let [Page 431] me guide your motion in three things.

1. Go out to Christs death, and behold therein the full attainment of all good for Gods Church.

Note here two things in the death of Christ,

Satisfaction, whereby the debt being paid,Solutio de­debiti redun­dantia merit [...] evil is removed.

Acquisition, there being an overplus of merit remaining, good thereby is pro­cured.

Christ did by his death merit all such good things for his Church, as the great love of himself and his Father thought fit to confer both in grace and glory.

2. Come back to the Sacrament, and there see a containment of all good in some kinde, which Christ by his death hath purchased whatever is savingly good for present or future, is some way either re­presented or transmitted or assured, in, by and through the Sacrament to the souls of Gods Saints.

The primary and generall good is union and communion with Christ: The secun­dary and particular are those rich mercies that arise from those depths and seas of grace and glory: peace and comfort which are from Christ as streams of honey [Page 432] from a rock begun on earth, and filled up in heaven. Then

3. Turn home to your selves, and there see what entertainment you may give to all this good, truly you may ap­ply all with joy, as your own portion, you may take both the lamp and the oil, both the golden pot and the heavenly Manna therein, as your own, by a purchased inte­rest, I mean the whole Sacrament, with the earthly and heavenly part, you may hence receive as your peculiar right: Such is the love of the Lord Jesus,Aug. in Psa. 102. lege de amore pelica­ni erga pul­lulos lan­guentes. that Pelican-like in his death he hath let out his own bloud, and in this Sacrament he applies his bloud with all the blessed benefits of his bloudy death, to heal and help up the droo­ping souls of his dear Saints, and they may close in with all these comforts, as their own by the foresaid right of promise and purchase.

Christs death is yours, therefore the Sacrament that shews his death. The Covenant is yours, therefore the seals of the covenant: You are of Gods Family, therefore the Family food is yours: You have right to a Sacrament when none administred,Ius ad rem, Ius in re. and when it is you have right in it. It is your bacquet and all [Page 433] therein is yours, Christ the vine is yours,Christus meus & omnia. therefore the grapes are yours, Christ once yours all is yours, Christ the main of the Sacrament is yours by an undoubted right two waies.

• By donation, and
• By relation.

Your right to Christ is clear, because he is freely given you of God.

As Christ hath a right to the Saints by vertue of Gods gift, Thine they were and thou gavest them me, Joh. 17.9, 11.Non ex de­bito sed ex dono. so the Saints have right also to Christ by vertue of Gods gift, Isa. 9.6. Beleevers have Christ given them of God four waies, whereby they receive a full right.

1.Christus da­tur nobis, da­tur prae nobis, datur prae nobis, datur in nobis. He is given before them as a pat­tern for their lives, 1 Pet. 2.21. Joh. 13.15.

2. He is given for them in the sacri­fice of his death. Galat. 2.20. Ephe. 5.2.

3. He is given to them in the Mi­nistry of the word, and of the Sacra­ments.

4. He is given in them by the ha­bitation of his holy spirit. 1 John. 3.24.

Surely then Christ is of right theirs, and [Page 434] the Sacrament their assured right. Whose such a lordship is, to him belongs the wri­tings, deeds, conveyances, priviled­ges, rites, and all immunities. So here.

2. Christ is your right by way of rela­tion:Relationes sunt minimae entitatis sed magna essi cadiae. Every relation carries some pro­priety in it, and priviledge with it: but none like that which is conjugall between man and wife: and this relation lies clear betwixt Christ and his Church, Hos. 2.19, 20. The marriage knot brings a mar­riage right: A mutuall interest to enjoy each other, both at bed and board: and doth not the spirituall cont [...]act between Christ and every believing Christian con­vey as much? O then know your right, and observe all good waies of a due en­trance upon, and partaking of, that which is your right.

I proceed then to those directions which are for your guidance about this great Ordinance. For by your carefull course in this way of the Sacrament, you may enjoy your right.

Now then consider as there are three times wherein your duty is concerned, so there are three things wherein your duty is contained.

The times towards this Sacrament that concerns the exercise of duty, are before, at, and after.

The things that contain your duties, which about this Sacrament are to be ex­ercised: are repentance, faith, and obe­dience.

• Repentance before.
• Faith in or at, and
• Obedience after.

When I place repentance before faith, I intend not thereby to state the method of Gods first working these in the conver­sion of a sinner: but only the manner of working these, in and by a converted Chri­stian upon this solemn occasion of recei­ving the Sacrament: we live in an age too apt to catch up disputes, and study rather to be polemicall then practicall Christi­ans.

I begin with repentance, the renewed practice of which is preparatory to this precious Ordinance.

Mark three things.D [...]cet [...]ratio Dominica nos esse quo­tidia nos pec­catores & to­tam vitam esse paeniten­tiam.

1. In generall the whole time of our life is to be a time of repentance. The Lords Praier (saith Luther) that leads us daily to pray for pardon of sins, teach­eth us that we are daily sinners, and that [Page 436] we ought all our daies to repent.Quid restat O peccator ni si ut in tota vita tua de­plores totam vitam tuam? Anselm in his meditations confesseth that all his life was either damnable for sin commit­ted, or unprofitable for good omitted, and at l [...]st concludes: O what then remains, but in our whole life to lament the sins of our whole life. This becomes all Chri­stians.

Aut iterati dolores cru­ciabunt [...]ani­tentem vitam meam aut cruciatus ae­terni vexa­bunt animam meam, Aug. [...] Ap [...]um est omne bonum loci [...] & tem­poribus su [...] & laudabilia quae (que) sordes cunt nisicon­grua sede po­tiantur.2. There are some particular seasons, when especially we should be in the pra­ctice of repentance.

Its wisdome in a Christian to under­stand, and then to apprehend the most meet times for the managing of meet matters. Its the Apostles counsell, Eph. 5.16. to buy up all the fairest opportunities, so the Greek, word renders it, to transact his necessary businesses in the best times. All the work we are to do in this world, the Lord hath fitted to prope [...] places and seasons, which if we do not observe, each good duty doth loose its beauty, Ecc. 3.11. see what is the praise of a man, Psa. 1.3. He brings forth his fruit in his season, his fruit, proper to his place, and in his season, in the due time for that fruit, [...]o then there are some more especiall seasons to set a­bout this work of repentance. There is a time to mourn, and a time to rejoice, a [Page 437] time to weep, and a time to laugh, Eccl. 3.3.

Before our receiving the Sacrament, is a fit season to set about the businesse of repentance: O then to put in practice the parts of repentance, are as apples of gold in pictures of silver, O then its good to set this work upon the wheels, then to be serious in the work of repentance will cause us to feel the want of the Ordinance, and by feeling the want, we after finde the worth.

Sharp things are apt to move appetite, and the more hungry we are the more meet we are for to feed [...]n the Sacrament,Cibis acc [...]ri­mu accresci­tur appetitus. Then the soul is in a fit posture by faith to take in Christ, when first by repentance it hath thrown out sin.

Where the burden of sin hath first cau­sed the bitter groans of repentance, there is a fitnesse to come in the Sacrament to Christ for deliverance,Illi ad Chri­stum vocan­tur qui sensu peccati pre­muntur & pro pacifican­da conscien­tia laborant, & illi soli sunt qui cum fructu ad Christum ve­niunt. Musc. in Mat. ca. 11. when repentance hath made the wound, then Christ in the Sacrament is ready to make the cure.

O then before you come to take the Sacrament of a broken Christ, go and pre­pare the sacrifice of a broken heart, Christs heart and side was pierced and stabd, to [Page 438] let out his bloud,Si vis Chri­stum cognos­cere si vi [...] ip­sum accipere sicut se fie­git, ita te frange Ber. Hom. de duo. disc. cuntibus ad Em, and shall not thy heart be pierced and struck to let in the bloud of Christ? I remember what is reported Ridly said to Latimer, when they were to suffer martyrdome for Christ. Come my brother, let us be content to take a hard breakfast, our dinner, and o [...]r Supper will be the sweeter: so are we to receive the Sacrament of Christ. O then, come my Brother let us be content, to take a bitter breakfast of heart-breaking repentance, the Lords Supper will be the sweeter, and our Supper with the Lord the more de­lightfull.

If we would finde Christ to our com­fort in the Sacrament, make a sorrowfull search for him before. Pharoahs daugh­ter being come down to the river to wash herself, she found Moses laid in an Ark of bulrushes. O let us go down first into the river of repentance, and wash our selves and then come and see, come and take up Christ in the ark of the Sacrament, in the elements of bread and wine: Joseph and Mary then found Christ in the Temple in the midst of the Doctors, when they had spent some time before, and sought him sorrowing, Luk. 2.48. Let every man in this matter minde these five things following.

[Page 439]1. Separation of himself: having a de­sire to come to the Sacrament, and there to enjoy Jesus Christ. Pro. 18.1. Separate thy self from thy company in the world, from thy calling in the world, from the cumbersome cares of the world, go aside from all, and be as if thou hadst no shop, no wife, no childe, &c. As Abraham going to sacrifice Isaak, leaves Sarah and ser­vants and all.

Its said of Sauls father, 1 Sam. 10.2. he left his thoughts of his Asses, and cried, what shall I do for my son? so do thou lay by all mindings of earthly matters, and say, O what shall I do for my soul? and what shall I do for my Saviour?

2. Scrutation of himself: O make in­quisition each into his own heart and life, before he approaches the Table of the Lord O look look to two things.

1. What sin there is opposite to a Sacra­ment.

2. What grace there is requisite for a Sacrament.

1. Go down into the sides of thy ship and seek out sleeping Jonah, and by re­pentance cast out sin, then thou art fit to come to this shore, Lay the Bible before thee, take the candle light of clear Scrip­ture [Page 440] with thee, and seek all the dark cor­ners of thy deceitfull heart, that is apt to colour and cover sin: I would not have you go to search for sin in your soul (that fals in your cellar,Psa 119.105. Ex hac lucer­na accende & tu lucer­nam ut uc­ceat interior oculus tuus qui lucerna est tui corpo­ris. who is ready to blow up all) without the lanthorn of Gods word, nor yet to take a dark lanthorn of obscure and doubtfull Scriptu [...]e to discover your sins and examine your selves by.

2. What grace requ [...]site for a Sacrament: O consider and see to that also, Luk. 14.28. which of you entending to build a tower, sits not down first and counts whether he hath sufficient to finish it, so if you intend to partake of Christ in a Sacrament, O sit down first and consider how you are ac­commodated for so great a businesse, with all usefull graces.

As souldiers when to go to a combat, then they look for their weapons, [...]ub up their armour, make all bright, and fi [...] for service; O so do you when to go to a Sacrament, see you have the whole armour of God, O rub up all your spirituall peeces, look all be clean, and well sco [...]red by re­pentance, and so fit for the Ordi­nance

3, Humiliation of himself, and for what he findes amisse, in respect of sin [Page 441] present, or grace absent. O this is indeed the main of repentance, when by repen­tance we have cast down our selves, then come and by faith take up Christ, Gen. 24. We reade of Rebek [...]h when she was a­mong the servants, she rode upon her Camel, but when she was to come near to Isaak, she light down to the ground and covered her face. So how ever mounted, yet when thou art to approach near Christ in the Sacrament, go down frow thy Camels back by soul humbling repentance, and cover thy face with shame, and so draw near, this is the way to receive, not only Christ, but the ful­nesse of Christ. If a man would convey water from a fountain in his field to a cistern in his house, he laies the leads and pipes low in the ground: Christ is the fountain thy soul is to receive the fulnesse of all grace from, and the sweetnesse of all peace in, through his ordinance, as the means of conveiance: O then see that thou humblest thy self to the ground, and lye low by unfained repentance. O do not you say repentance is a hard work, that is for them who still stick fast in their sins, and that have no principles of grace in their souls. Luther confesses that be­fore [Page 442] his conversion, he met not with a more displeasing word in all his study of divinity,Paenitens de peccato doset & de dolore gaudet. then Repent, but afterward he took delight in the work, to sorrow for his sin, and then rejoice in his sorrow; the like let it be with you.

Say not you have repented already; truly.

Homo ipsius paenitentiae panitere de­bet. Salu.1. We have need to repent of our re­pentance, not to repent because we have repented, but because our first repentance was no more, our penitentiall sorrows no greater. The smaller fine the Tenant paies at his first coming into a house, the more rent he must pay after, at usuall times: Alas, our repentance was so little at our first coming into Christ,Iuanis est pae­nitentia quā sequens cul­p [...] coinquinas quia nihil prosunt la­menta si re­plicae [...]ur pec­cata, & nil valet a malo veniam po­scere, si mala de novo velis iterare. Aug Iterùm pec­cavi Domine & iterum poenit [...]e me peccasse. that we had need have other times, before Sa­craments and the like, to enlarge our re­pentance.

2. We have oft sinned since our re­pentance: and sins after repentance are worst, and of them most need to repent. All your sins before conversion, not like those since: and will you come to a Sa­crament in them, without repenting of them? Having had sins after repentance, we had need have repentance after sin: O sad where sin is the last: Its good to [Page 443] have repentance follow sin,Paenitentia est mala prae­terita plan­gere & plan­genda iterùm non commit­tere. Ambr. Deus paenite­re dicitur non quia est in Deo com­mutatio pae­nitentia, sed quia ad mo­dum paniten­tis se habet. &c Aquin. in Rom. Luk 15.7. Gaudium in caelo non su­per uno pec­catore paeni­tentiam cogi­tante aut su­per uno pae­nitentiam di­cente sed su­per uno pae­nitentiam ae­gente. S ella. Deus est qui consolatur flentes curat dolentes, re­ficit paeniten­tes. Chrys. Nemo ad De­um precans & flens ac­cessit, qui nō, quod postula­vit, accepit. Chrysostom. but to have sin follow repentance, and so to remain, is miserable. O repent, repent.

If ever you think aright to receive the Sacrament, O prepare by repentance, doe not only as if you did repent, but repent indeed. Its well for us that God seems sometimes, as if he did repent, when yet there is no penitentiall change in God, no repenting grief in God, O but it will be ill for us to act only some­what like repentance, and not actually and in truth repent; O doe not only think of repentance, and have some words that way, but doe the work truly, and throughly, this shall cause joy in the heavens, and joy in your hearts. Our Sa­viour at the Marriage, Joh. 2. furnished the guests with plenty of wine, but the pots there, were first filled with water: O let us fill the pots of our hearts, with the water of repenting sorrows, and the Lord at the Sacrament will turn all into the wine of soul-reviving comforts.

4. Supplication unto God. Petition God with tears and praiers, O let us a­forehand send out our ships of praier to sea, God knows with what rich lading they may return upon a Sacrament day, [Page 444] then may they come like Bees laden with honey into the hives of our hearts, and fill us with combs of comfort. O pray, pray, and see that all your praiers carry fire and water in them, fire of zeal, and water of sorrow.

The more the waters of the deluge in­creased,Quanto est qui libet san­ctior & desi­der [...] sancti plenior tanto est in orando fletus uberior Aug. the higher was Noahs ark carri­ed: O these waters of repenting praiers, will raise thy heart to heaven, and the nearer thou are so brought to Christ, the fitter to receive him in a Sacrament: Go to God, and look backward upon that sin thou desirest God in the Sacrament to seal the pardon of, and grant thee power against look forward to the Christ, [...]e grace. that the Sacrament thy soul woul [...] fain partake of, and converse with, and beg with tears,Pr [...]ces sua­dent lachry­ma cogunt in vicibilem vincunt, omnipotentē ligant. Iero. the Lord cannot deny thee, thus thou shalt overcome God, and then come fetch Christ home in a Sacrament: God while thou art sitting at the Table, shall stand at heaven gates as it were, and say secretly to thy soul, thou hast sought Christ, be­hold, there he is, O then to have justice look out, and mercy plead, O let us em­brace this man, he hath abhorred himself [...] let us spare this man, he [...]ath not spared himself: let us now forgive him his sins, [Page 445] he hath with grief confessed his sins,Iustitia de cae [...]o prospicit misericordiae precat tan­quam Dei dice [...]tis, par­camus huic homini quiae ipse sibi non pepercit ig­noscamus quia ipse ag­noscit, & quia ipse conversus est ad puntendū peccaetum suū convertam [...]s & nos ad li­berandum eū Au. in Ps. 84 he hath turned himself by repentance against his sins, now give him deliverance from his sins, Christ shall plead with the Father, to be at peace, and O let us save that man, he hath condemned himself: At the bar of Gods ju­stice Christ shall plead his own bloud, and his death, that thou maist live: At the bar of Gods mercy Christ shall present thy tears, and praiers, and God then give his sweet smile upon thy soul.

O be encouraged therefore before you go to the Lords Supper, to cry to the Lord by praier, thus I passe the fourth thing re­quisite for every Christian that would meerly communicate, to wit, invocation or calling upon God by praier with the inmost affections as the word well im­ports.Invocaere quasi intus aut in se vo­care, Ansel.

5. Obligation of himself to God, this becomes every one, yea all that would partake aright, Jer. 50.4, 5. Going and weeping they shall go to seek the Lord, saying, Come, let us join our selves to the Lord in a perpetuall Covenant, O how seasonably may this practice be applied to a sacrament occasion? We read of Iacob Gen. 28. when he was to go to Padan-Aram to take a wife, how solemnly he [Page 446] vowed himself to God,Magnum quoddam est & salutare bonum, votū, at (que) aniorarū mosita [...]um fir [...] ­ma custodia intissimum (que) praefidium, Chrys. when you are to go to this holy Ordinance to take Christ, binde your selves to God, draw up the in­dentures and covenants aforehand, and then seal them in the Sacrament, when God seals his Covenant to you; O thus go to the Sacrament, your so [...]s being safely guarded, strongly armed, girt and bound up firm to God in holy vows and cove­nants.

Thus you have all the parts of renewed repentance, which every true Christian ought to practise, that prepares for the Sacrament: and I beseech you set to all this with lowly and humble hearts: hearts laid in the dust are fittest for Christ, Isa. 6 [...].2. Those herbs and flowers rise high­est in the Summer, and with the greatest beauty, that in the winter have shrunk lowest into the earth: and those Christi­ans are like to rise up highest with most glorious joyes in the Summer-day of a Sa­crament, who have before shrunk down lowest in the wet winter work of repen­tance. Jacobs sons when they went to E­gipt, they first met with rough usage, they were imprisoned, perplexed, and in great straits, but after Ioseph makes them a feast, gives them all messes of meat, they [Page 447] eat and drink and are merry with him, Ge. 43.31. Ioseph makes them first to remem­ber their sin, Gen. 4 [...].21. With bitterness of soul they consider their not regarding their brother in the bitter anguish of his soul; and then O what revivings of com­forts doth he afterwards cause.

Thus Christ our Ioseph will have us passe through some rough work of renewed re­pentance,Magna ama­ritudo pecca­ti, quae tantā amaritudinē peperit. have our souls imbittered in the remembrance of the bitternesse of his soul once for sin, and then comes this feast of fat things where they eat and drink, and are merry in the Lord. O the Benjamin messes of blessings and mercies, Christ there gives out to them, and so for ever gains their heart. Well, would you have those comforts given you in great measures at the communion? O then give your selves to this whole work of searching, sorrowing, fasting, praying, &c. Ester desires others, and resolves her self to fast and pray, and then saies she, I will go in to the King, If I perish, I perish; but O what favour she found, &c. let this be the course of every Christian, O repent,Esto parv [...] in oculis tuit ut si [...] magnus in oculis Dei, Aug. entreat, lie down, look up, and then say, now will I go in to Christ at his Supper, If I perish, I perish: but when thou hast [Page 446] been low in thy own eyes, thou shalt be high in his. To close I shall only desire when you have done what you can in this case, take care of your thoughts in two things.

• 1. That they do not sink too low, nor
• 2. That they do not rise too high.

Let them not be so low as to say, Though I go to this Supper, yet sha [...]l I not meet Christ: let them not be so high as to say, now I go and I cannot misse Christ, let me repent, weep, pray, promise, it's all in vain, Christ and I shall never come to close: however or whatever I have done, I shall go and come a Christlesse creature: Beware of this diffidence, or thus, I have now examined my self, acknowledged my sin, wept, praied, covenanted, therefore I cannot miscarry: my preparations have been such. I am sure to speed well, and to come back full of Christ from his Table. Beware of this confidence: It was a good observation of Augustine, he saies. Other vices are in sins,Caetera vitiae in peccatis su­perbia in re­ctè factis maximè ti­menda, Aug. but pride and high confi­dence is most apt to creep in upon duties well done: when we have much humbled our selves we be prone to grow proud in our selves thereupon to go to the commu­nion in the strength of our own prepara­tions, [Page 447] O go renouncing all empty, lowly, hungry, humble, self-denying, to this Sup­per of the Lord, and the Lord prosper you. Go as if you had not shed one tear, made one praier, thus shall the first work be well finished: viz. the work of repentance that goes before.

I proceed to the second thing requisite at the Sacrament, to wit, faith: it is true,Christus au­ditu est de­vorandus in­tellecturumi­nandus corde sitiendus: & fide digeren­dus Tert. de resurrect. there is use of other graces, and happy is the man that hath his quiver full of them; but I may say for faith, as David of Goli­ahs sword, There is none like that. The main of this Sacrament work lies upon faith: As fire is to the chimick, so is faith to the Communicant, there is nothing to be done without it; Faith saies to all that come to the Sacrament, as our Saviour said to his Disciples, Ioh. 15.5, without me you can do nothing, viz. pleasing to God, or profitable to your selves,Non dentes ad mordendū acuimus sed fide sincera panem sanctū frangimus & manduca­mus. Cypr. de caena Do. As the angels that came to destroy Sodom, said to Lot, We can do nothing thou thou art gone, Gen. 19, 22. so may Christians when they are met to receive the Sacrament say to faith, we can do nothing till thou art come, The faculties of the soul, the graces of the spi­rit, the promises of the Gospel, do nothing if no faith.

And 1. As this is one thing considera­ble that in the Sacrament nothing can be done without faith,

So also there is a second thing to be con­sidered, which is, that in the Sacrament all may be done by faith. As Luther saies of praier,Est quaedam omnipotentia precum. so may I say of faith, it hath a kinde of omnipotency in it, its able to do all things. There is nothing meet to be done at the Table of the Lord,Tantum pos­sumu [...] quan­tū credimus Cyp. but faith is able, and by faith we are able to do it. Read the 11. of the Hebrews, and see, if there be any thing in the whole course of a Christian, to which he is not fitted by faith, and then draw it to the particular case.

Well, but when I speak this of faith, in reference to the Sacrament, its meet to enquire two things as touching faith.

• 1. What Faith it must be.
• 2. What faith must do.

Faith which is of this concernment in the businesse of the Sacrament, it must carry with it these two pertinent pro­perties.

• 1. It must be a mans owr Faith.
• 2. It must be a mans actuall Faith,

Or the faith that is a mans own in act, [Page 449] not anothers faith: As the Prophet saies,Hab. 2.4. The just man lives, so say I, the just man receives by his faith, his soul receives be­nefit in the Sacrament by his faith:Dormit fides & Christus d [...]rm it. Aug. and not by a dead faith, or a dormant faith, but by a vigorous and lively faith, awa­kened to its work: It must be a Christi­ans own faith in exercise; and the more full of vivacity and activity a mans faith is in the Sacrament,Efficaecia Eu­charistiae non aequaliter se habet quoad omnes fidel [...]s sed pro ratio­ne fidei com­municantiū, Orig. the more is like to be his souls advantage by the Sacrament: the more agility in the one, the more efficacy in the other. Well then remember it must be thy own particular faith, and thy own practicall faith that is required in this of the Sacrament, to make thee an approved Communicant.

It is not required of all that partake in the Sacrament,Ad Dei dig­nitalem spe­ctat ut qui­bus fidem ae­tas denegat proptiā gra­tia concedàt prodesse alie­nam: nec Dei iustitia pro­priam ab his putat exigen­dam fidem. quos novi [...] propriam nullam haebes re culpā, Be. they should have the same strength of Faith, but its needfull they all have the same truth of Faith: each one a true faith of his own to set a work, though weak.

Suppose in receiving Infants to the Sa­crament of Baptisme, there is a respect had to the faith of others, though they have not actuall faith of their own, the case differs.

For first the greatnesse of Gods grace [Page 450] may admit them to the mercy of actuall baptizing, though the littlenesse of their age cannot admit them to the duty of a­ctuall beleeving, Christ by his spirit in Baptisme may comprehend them, though they by faith cannot at all apprehend Christ.

2. They have no actuall fault of their own, God may rather dispense [...] with the want of actuall faith of their own; as by faith they cannot actually imbrace, so by sin they do not actually oppose.

More might be added in the Infants be­half touching Baptisme.Ad nutriti­onem spiritu­alem requi­ritur non tā ­tum habitus & dispositio fidei; sedactus etiameius ex­ercitus & ex­ercitatiuita ut non omnes fideles semper digni sunt convivae in hac caena nisi fidem quam habent exer­cent, Am. ca. [...]. though they have no actuall faith of their own; but for us in the Sacrament of the Supper, it is ano­ther matter; Every one of us must have a proper faith of his own to imploy, not only the seed, habit and disposition of faith, but faith in its excited exercises. The praier which prevails at the throne of grace, Iam. 5.16. is an operative and working praier, so the Greek reads it, and truly the faith that avails at the Table of Christ, is an ener­geticall and actuall faith, stirred up to such workings as sutes the Sacrament: Moses hand lying in his bosome was le­prous, but at length pulling it forth, and stretching it out, it was made well: A­gain, [Page 451] O see at the Sacrament this hand of your faith lie not folded up, as it were, in your bosome, but stir it up and stretch it out, and then it shall be well with you. It is not the Hawk that sits still hood-winkt upon the fist, but the looking, flying hawk upon the wing that doth the service. O it is a winged working eye-viewing faith that will do us service in a Sactamant, as not a faith that lies still in our hearts as an idle habit, or like a sluggish servant in a house.

But I passe on, particularly to propose what faith is to do in the Sacrament, to wit Two waies,

• 1. Towards the Subject.
• 3. Towards the object.

The subject of faith is the heart or foul of a sincere Christian, towards which Faith at the Sacrament is to doe two things.

• 1. To empty it.
• 2. To open it.

To empty it of evill thoughts.

To open it in good desires.

1. Faith is to empty the Christians house of such ill guests as make their un­timely visits, his heart of those incursions of unmeet thoughts, that are apt to come [Page 452] in at the Sacrament, and if they be not cast out of the heart,Nihil est in nobis corde fugacius quod a nobis (a Deo etiam) toties recedit queties per pravas cogi­tationes de­fluit, Greg. will carry away the heart: The heart through these thoughts is apt to fly and fling off from God, and the businesse in hand: Satan a [...] such a time sets in, and suggests what he can, to draw out the minde in idle excursions, and im­pertinent cogitations, and the more the service is solemn, and the soul is serious, the more Satan is subtill and sedulous, Iob. 1.6. There was a day when sons of God came to present themselves before the Lord, and Satan came also amongst them: The Devil upon a Sacrament-day, will get in among the children of God, when in this great service, they come to present themselves before the Lord, to puzzle their hearts with improper thoughts: to some he comes in as a roaring lion,Magis vere­or serpentem gliscente [...] quam leonem rugientem. Iam. 1.14. [...]. Metaphora sumpta a pis­catoribus qui bamis suis es­cam placidā imponunt, tit pisces capian. with heart-amazing thoughts of a mans own unworthinesse by reason of sin, and wret­chednesse to meddle in such sacred myste­ries; to others as a cunning serpent (which is most common) with some heart taking thoughts of profit or pleasure; and so entice the soul aside from the ser­vice, as the fish is drawn on and at length pluckt out from its Element by an eye-al­luring bait, Iam. 1.14. Mat 12.47. we [Page 453] finde when Christ was in a place where he was earnestly set about his Fathers busines, one comes in to him, and saies, Behold thy mother and brethren stand without, desiring to speak with thee; but he would not away from his work: so thus when a Christian is fully bent in this blessed busi­nesse of God, Satan comes to the soul with a whisper, behold such a man, or such a matter of the world, a wife, a childe, a friend, again, stands without, desirous to speak with thee,Cor meum si­de fixum a Christo meo crucifixo ni­hil est quod trahat, Buce. and so get off the heart from the good in hand; but all such moti­ons, the power, practice and prevalence of this grace of faith ought to repell: As a ship at sea with a leak, as the water comes in, there is one pumps it out: the soul at a Sacrament would even soon be sunk, by sinfull and unseasonable thoughts, but faith helps cast them out: be the thoughts per­plexing? &c. Faith must hint that good from God, and love from Christ, as to expell them: Faith takes up a promise, and force them away; as Abraham by his hand drove away the b [...]rds, that would needs come to interrupt him in his service:Gen. 15.11. so a Christian by the hand of Faith, must drive out these disturbing thoughts from his soul at the Sacrament. Be t [...]e thoughts [Page 454] more pleasing, faith must catch up that in its hand from the word, a menace, a promise, a precept, the remembrance of which may cause him to bewail and to re­pell these thoughts from the heart, eye lifted up in a sad ejaculatio [...],Vellem fer­vire Domine sed cogitatio­nes non pati­untur, Lord, now how fain would I serve thee, and vain thoughts will not suffer me, Faith must declare that there is enough in the Ordi­nance, to take up all the thoughts: other matters to meditate upon more profitable, more comfortable, more needfull, more fruitfull: The death of Christ, the love of Christ, and the like: alas! for unbeleevers at the Sacrament,Excellous sensibile de­struit sensū. their mindes may be are amazed at the height of those mysteries that they think of nothing; as a Clock wound up beyond its ordinary pitch, stands still: or else their thoughts fall flat to the earth upon the bare bodily things, the bread and wine before t [...]em, or else they let them fly out upon some other vain object, or as foolish archers shoot away their arrows at randome, their thoughts running upon no particular thing. In belee­vers ill and vain thoughts in Sacrament time intrude, but faith turns them out, and takes in better: O let this be your care, Numb. 9.10, 13. A man in a journey was not [Page 455] to eat the Passeover, his minde and thoughts would be unsetled: O see your hearts be not in a journey but at home, minding the matter at hand, when you are at a Sacrament, and O stir up faith for your help in this case, to cast such bold guests out of the house of your hearts.

And as faith ought thus to empty the heart,Bonum quod vere credi­mur valde volumus. so

2. Faith must open the heart in holy desires. The affections of the soul are of two sorts.

Those wherein the soul is contracted, as in grief and fear.

Those wherein the soul is dilated, as in joy and desire.

And as in worldly greifs and fears, the soul is contracted by unbelief, so in spiri­tuall joys and desires,In desiderio illo pij animi suspiria ine­narribilia & gaudtum in­effabile mi­rificè coadu­nantur, suspi­ria inquam gaudium quae ne ipse quidem, qui ea sentit, po­test plenè e­narrare, Ro. in Ioh. the heart of a Chri­stian is, and ought to be dilated by the ex­ercise of Faith set faith on work at the Sa­crament, it will encourage a Christian in his desires, and so encrease desires in the Christian. O the promises, saies faith: that are to desires, and to such as hunger and thirst, Mat. 5.6. Ioh. 7.37. Thou hungrest and thirstest, saies faith to the soul, be of good comfort; O how wonderfully is the heart enlarged with desires unspeakable, [Page 456] and joyes unutterable hereby. This one key of faith unlocks all the doors about this house.

Faith gives the soul the sight and sense of it wants, and so springs desires after su­table supplies from God in Christ. Let a man have good in him,Ille non est bonus qui non vult esse me­lior. yet he findes the want of good, and desires to be better. Faith at the Sacrament doth well to bring and pre­sent to the soul, as it were a new fresh written bill of all its wants; and the soul findes want of power to support it, want of wisdome to direct it, want of mercy to preserve it, want of comfor [...] to refresh it, and the like. Then further faith reports the fullnesse of God through Christ, to make up all that is wanting to the utmost; thereupon the heart is stirred up, and stret­ched out, in strong desires for such enjoy­ments: O saies Iacob to his sons, why sit you gazing, and perishing in want? there is plenty of corn in Egypt, hast you down. O saies faith, there is abundance of all good in God; yea saies the soul by the Eccho of faith, In my father house is bread enough, and shall I perish for hunger? I now come for bread, will my Father give me a stone? no, no: I have sinned, yet I am a childe, and shall not I eat of the childrens [Page 457] bread? though I have forgot my duty,Et ubi nunc est pater ille, potentissimus, dulcissimus & liberalissi­mus nunquid potest obli­visci filium uteri sui? absit absit, Ber. parab. de fil. reg. will my father forget his bounty? no, no: O now how the soul is open in desires, now it pants, breaths, and even breaks with longing to bath it self in the blessed streams of Gods free grace, and Christ soveraign bloud. O when a Christians faith like Aarons rod, though before it hath been too too much as a dry stick, yet now at a Sacrament it buds and blossomes, and bears such good fruit of gracious desires; Blessed is it.

But secondly, See how faith is to work in reference to the object.

The object of faith is Christ, and in re­ference to Christ, faith at the Table of the Lord, ought to do two things.

• 1. To look out for Christ.
• 2. To lay hold of Christ.

Faith at the Lords Table must look to Christ, and set the soul into an unsatisfied way without Christ.

The two Maries when they came to the sepulchre of Christ, they saw the lin­nen lying, and there were Angels standing, but all this not content them, they lookt for the body of Jesus, and not seeing that, they were perpl [...]ed: They have taken a­way my Lord, saies one, and I know not [Page 458] where they have laid him: Amulus non valet quic­quam, haere­ditas est quā quarebam, Bern. de cae­na dom. I [...]. &c. I saies the An­gel, I know whom you seek, Iesus which was crucified. So a true Christian is at the Sacrament of Christ: let him see there Ministers standing, and the bread and wine presented, O that not content him. Its the body and bloud of Christ his faith looks for, Jesus of Nazareth which was crucified,

Valde pro­testatus sum me nolle sic satiari ab eo, Melch. Ada. in vit. Lu.The beleever saies concerning the out­ward elements, as Luther of worldly pre­ferments, I earnestly protest, I will not be put off with those things, Lord, saies A­braham, what wilt thou give me so long as I go childelesse? Gen. 15.1. so saies such a man, Lord what wilt thou give me if from this Sacrament I go Christlesse?Sicut mea non tibi pla­cent oblata nisi mecum, Sic honorum tu [...]rum con­templā [...]io re­ficit no [...] sed non satiat nisi tecum. Bern. Lord saies the soul, I know it is not some signes of good from me only, which will please thee, but thou requirest my self: so it is not the naked signes in this Sacrament can satisfie me, but I must have thee thy self or I die, if I live, Lord, my life will be a death, thou mad'st me for thy self, and if I may not now enjoy thy self,Fecisti nos Domine prote & inquietū est cor nostrū donec veniat ad te, Aug. my heart will be unquiet, and my life uncom­fortable, thus doth the soul seek Christ at the Sacrament, and thus it becomes a Chri­stian by faith to look for Christ. I have [Page 459] heard it reported credibly of a Christian man,Quid petis O Iudat ut De­us tribuat tibi panem? panē dat omnibus, dat quotidie dat semp [...]r. &c. Christum crucifixime crede Christū quaere, &c. Amb. Ps. 118 Serm. 18. who in the night dreaming the day of Judgement was come, was so possessed; that he rose and run out into the street, and looking up to heaven cried, where is my Christ? where is my Christ? O when indeed the Sacrament-daies come, a good Christian by faith is so affected, that in his heart he looks up, and in his secret thoughts cries, O where is my Christ? Quicquid mihi praeter illum est, dul­ce non est, quic quid mi­hi vult dare Dominus me­us auferat totum & se mihi dat, Au, Enar. 2. in Psa. 26, Christum ip­sum desidero accipere & non [...]d solum sed accedere ad sacro san­ctum eius la­teris vulnus, ostium arcae, quod factum est in latere, ut totus in­remus (que) ad [...]er Iesu, Bern. de a­more Dei, cap. 1. where is my Christ? To behold the cut­ward elements will content others, but Christ himself in them is he which a belee­ver looks for. When Iacob saw the chari­ots and the wagons which Ioseph had sent his spirit revived, but yet with the sight of these his minde was not satisfied; O saies he, my son Ioseph liveth, I will go see him before I die; he loves to look into that chariot wherein he may go see Ioseph his son.

A Christian when he sees the bread and the wine, those good creatures sent and set before him, his spirit may revive, but his faith works on, O saies he, my Saviour lives, now let me see him before I die, then he comes to clasp Christ as old Sime­on the babe in his arms, with [...] Lord now let thy servant depart in peace: O if now [Page 460] he might never return to [...]ee his house more,Apprehensio Christi per fidem duplex Alia est ori­ginalis quae apprehendi­tur ad un [...]o­nem de novo integrandam Alia est se­cundaria quā apprehenditur Christus ad consolationē ex unione percipiendā or to see wife or childe more, he could be content to go out of the world in that sweet enjoiment of Jesus Christ, which is the other thing faith at the Sa­crament doth towards Chr [...]st, viz.

2. It is to lay hold on Christ.

As little Zacheus in the sycamore tree sees Christ, and then soon comes down and takes Christ with joy into his house; so a beleever by a little faith sees Christ in a Sacrament, and then receives him into his heart with joy. When Gods Saints come to solace and satiate themselves with sweet Sacrament-comforts, they are not, they must not be satisfied by faith, only to set their eyes upon Christ,Cum ad men­sam Domini calestibus cibis satian­dus accedis corpus & sanguinem Christi, men tu oculis as­pice, cordis man [...] suscipe & haustu in­teriori assu­me, &c. Euse. Emisenus, but also to set their hearts upon Christ, not content only with the eye of the minde to look on Christ at a distance, but with the hand of the heart they labour to lay hold upon Christ, and to partake of his presence, and may they but finde such favour with God, herein to receive Christ as a gift from God, O what Hallelujahs and heavenly Hosannas are their souls ready to sing! We read, Mar. 6. how there was a day when King Herod made a Supper for his Cour­tiers and Captains, and Herodias dancing [Page 461] so pleased Herod, whereupon saies he to her, Ask what thou wilt, and I will give it thee, she being instructed of her mother, O give me, saies she, the head of John Bap­tist by and by in a charger, she craves Iohn Baptists head, rather then half a king­dome, The King to grant her request com­mands off the head of Iohn the Baptist, and gives it to her in a charger, which she takes and carries home to her mothers house with much joy. So there is a day when the great God makes a Supper for his children and servants, then the belee­ving soul secretly dances and pleaseth God, whererpon he profers, what wilt thou de­sire and I will give it thee? then the soul being prompted by this mother grace of faith cries and craves, O give me but now the body and bloud of Christ in this Ordi­nance, O a Christ rather then a Kingdome; neither is it grievous to God to have this the request,Et vos qui acceptu­ri estis sacra­mentum sal­vatoris pedes fide tenete, lachrimis la­vate, crine tergite corde tongite, Chr. in Mar, hom 14. but straightway he gives Christs body and bloud to the soul in the Sacrament, which by faith it receives as from the hands of God, and carries home with sweet comforts of heart, Cant. 3.4. O how the heart by faith hugs and kisses not only the face, but the feet of a cruci­fied Christ, being ready to wash them with [Page 462] tears of joy, yea and is willing to do fur­ther, like that woman in the 7. of Luke, who having washed Christs feet with the tears of her eyes, for a wiping towell she takes the hair of her head, now a Christi­an by faith flies high at Christ, comes up to Christ, and takes a conjugall hold and a Covenant hold of Jesus Christ, with a my beloved is mine, and I am his, Can. 2.16. Faith draws the soul in to Christ, and Christ into the soul: Faith it is a mount­ing grace, to meet Christ, Faith is an ea­ger grace to close in with Christ, Faith is as that Disciple which outran his fellow, and came first to the sepulchre to finde Christ. Faith stirs up much [...]ove to Christ and Christ bears much love to faith,Ad Eucha­ristiam acce­dimus ibi contempla­mur Christū pendentem in cruce, Ibi in sinis Chri­sti recumbi­mus, ibi in in ipsum cor Christi intro spicimus quod sit misericors quod nobis mortem pec­catoris, &c, L [...]. they never meet, but O what mutuall imbrace­ments each of other, Faith embraceth Christ as Christ embraceth faith: Faith is as that beloved Disciple, when other gra­ces stand waiting to do their service for Christ, Faith lies in the bosome of Christ, when Ioseph saw Benjamin, then O the comfortable close between him and his brethren, O saies he, I am Ioseph your brother whom you sold into Egypt. Be not grieved in your selves, &c. then they weep in one anothers necks for joy, but especi­ally [Page 463] he fals upon Benjamins neck and Ben­jamin on his neck, and he first kisseth him, and then kisseth all his brethren. When Christ sees faith at the Sacrament, O what sweet closes are there between Christ and each beleeving Christian, he secretly speaks,Q [...] Christo suavinis Ap­prehensio cu­tus est cum suavi [...]a [...] magna & gaudi [...] [...] ­credibili ni res planesua­vis est ea quae appre­henditur Ro. in Ioh. Patent mihi viscera per vulnera & intravi, Aug. Cruce hare­mus sangui­nem sugin [...]us & inter ipsa redemptoris nostri vulne­ra figimus lingu [...]. Cyp. de [...]e [...]. dom. Fear not, I am Christ your elder brother, whom your sins put to death, But be not grieved, you are come to seek Christ, Be­hold I am he, I am thy everlasting and e­verloving Father, draw near, touch me, take me: and O what fallings as it were in anothers necks now is! O the kisses of love that passe at this present, O what breakings of gold rings as it were for to­kens of strong affections on both sides, O now faith puts her hands into Christs wounds, yea laies as it were her mouth close to the wounds of Christ, and sucks in sweet bloud with an holy hunger and thirst. In English Chronicle, we read of Elenor the wife of Edward the first, the King having gotten a wound by a poisoned dagger, she sets her mouth to the wound to suck out the poison, ventring her own life, to preserve her husbands; Were it to suck poison, a Christians love is such to Christ as could be content to suck it out: [...]s sometimes when Christ is wounded [Page 464] with the poisonous tongues of blasphem­ing men, a Christian could be willing to draw it all upon himself,Sug [...] quod pro [...]e factum est & cresces ad id quod est, Aug. in Psal. Ta [...] ̄ quis­ (que) sibi recipit, quantum va­se fidei colli­git, Aug. In primitiva Ecclesia ut u­nanimitatis iudicium [...] ­num magnū panem & omnibus suf­ficientem of­ferebant: quod adhuc Graeci serva­re dicunturr. Frangimus & dividinius unum panem in multas partes, ad de­signandam unio [...]emcha­ritatis accipi­ [...]ntium. Ans. 1 Cor. 10. Sancta illa [...]nius & e­iusdem pa [...]is & poculi pa­cifica distri­butio com [...]r­diam Evan­gelicam & unitate [...]ere dentibus di­vinam tan­quam unâ e­n [...]itis prae­dicat & prae­scribit, &c, Dionys. Eccl. Hier. cap. 3, Hier. lib. 3. super Ep. ad Gal. to take it off from Christ, Heb. 11.26. Psa. 69.9. sure then to such precious and so al-preserving bloud by faith from the wounds of Christ as presented in a Sacrament, the belee­ving Saint is bent with an holy greedi­nesse.

Thus you see how faith is to work, and a Christian by faith towards Christ Jesus in a Sacrament: O let this be our care, and it shall be our comfort: There is yet one way more wherein fai [...]h ought to work at the Sacrament, tha [...] is in a way of love to those which are Christs for Christs sake. Faith it works by love, Gal. 5.6. and faith at a Sacrament works up love in a most lively way. Faith in the Sacrament presents the love of God in the death of Christ, and then makes this inference: That if God have so loved us, we ought to love one another, 1 Joh. 4.11.

The Lords Table must be like Gideons Altar, Iudg. 6.24. Jehovah-shalom, The God of love and peace, is there, and it becomes the people present, to be knit together in love and peace. The Lords [Page 465] Supper it self is an Ensign of unity, and a bond of charity, 1 Cor. 10.17. We being many are one bread and one body, for we are all partakers of one bread, Many grains of corn are there knod into one loaf, and many grapes of the vine are mixt into one cup.

Thus in the Sacrament we read a lecture of love and brotherly unity, the Sacrament is like one of S^t Iohns sermons, which as is reported, what ever was the doctrine, yet this was one use, My little children, love one another, and when through age he was fain to be born up by two, and could only speak a little, be would stand and double this, O my little children, love one another: Thus the Lords Supper is never administred, but it cals for love. This voice is to be heard in every Sacra­ment, O my friends, eat and drink, and love another:Indignè man­ducant [...]ui corpus & sanguinem Christi in sa­cramento manducam & bibunt membra an­tem ejus Evangelio non agnoscunt, Aug. we should never be at this love-feast without a love-fire. Faith at the Lords Table as it should draw out much love to Christ, so it should draw down much love to the members of Christ: As the ointment upon Aarons head went down to his beard, and to the skirts of his garment, or as the box of spikenard when Christ was at a great Sup­per [Page 466] in Bethany, Joh. 12. Mary broke out of her love to Christ, pouring it out upon Christ, it spread down to his feet: and filled the whole house with the odour: faith upon a Sacrament-Supper pours out that love upon Christ,Beatus qui te amat & a­lios in te & propter te nā solus is nil charum a­mittis cui omnia chara sunt in eo qui non a­mittitur, Aug as descends to his meanest members, and becomes a sweet savour both to God and men: Faith as­sures the soul in the Sacrament, that there is nothing lost by this love, but that bles­sed is he who loves Christ, and those who are Christs, in Christ, and for Christs sake. O then at the Sacrament-season, and upon the Sacrament-occasion, let our faith thus work by love to Christ, and then to the purest and poorest members of Christ: Among our selves who communicate to­gether, let our love abound, forget all old grudges, and forgive what ever injuries we have received from any of our fellow-brethren. When Luther had wofully wronged and reviled Calvin, well saies Calvin, Etiamsi Lu­therus millies me Diabolū vocet, ego ta­menillum in­signem Do­m [...]ni servum agnosco, &c. Let Luther hate me, and in his wrath call me Devil a thousand times, yet I will love him, and acknowledge him a most precious servant of God: O this is an excellent temper for a Christian, to an­swer others wrath with love: O this is commendable allwaies, but especially if [Page 467] faith at the Sacramrnt can give this strength of love, its laudable, labour it I be­seech you.

I have done with the duty of faith at the Sacrament, and proceed to what be­comes the care of a Christian after the sa­crament in point of obedience: Concerning a Christians obedience that is fit to follow his receit of the Supper of the Lord, I refer things to two heads.

• 1. The kindes and parts of it.
• 2. The qualites and properties of it.

Obedience hath two sorts and two parts, all coming within the compasse of each communicant, for sorts, Obedience is either

• Active, or
• Passive.

As we need the concurrence of both in Christ, to wit, active and passive obedi­ence, to compleat a Saviour for us,Christus nobis natus & d [...] ­tus non solū auferre pec­cata patiendo sed etiam af­ferre iustitiā faciendo, so Christ requires the concurrence of both in each Christian, to compleat a servant for him: and as whoever would have Christ for his Saviour, so whoever now hath Christ in the Sacrament, must consequent­ly be carefull in both, And first for active obedience.

Now this obedience is nothing else but [Page 468] the echo of a mans way unto the voice of Gods word, when our practice answers to what Gods precepts first speaks. Now the commands of God are of two sorts.

1. His negative commandments, that forbid what is evil.

2. His affirmative commandments, that enjoin what is good.

Accordingly, there are two parts of active obedience meet for every commu­nicant to minde.

• Cease to doe evil, Isa. 1.16, 17.
• Learn to doe well, Isa. 1.16, 17.
• Abhor that which is evil, Rom. 12.9.
• Cleave to that which is good, Rom. 12.9.

1. Hath God spoken peace to thy soul in a Sacrament? O then return no more to folly, Psal. 85.8. Indeed its ordinary for a sinfull man, when he comes to a Sa­crament, to say as it were to his sins, like as Abraham, when he went to sacrifice Isaac, said to his servants, Gen. 22.5. Abide you here, I and the lad will go yonder and worship, and after return again to you. An hypocrite may seem to be very severe against his sins, upon a Sacrament solemni­ty, but afterward indulge them as his [Page 469] darlings. History reports,Brisson de Reg. Pers. lib. 2. that it was a custome among the Persians, to keep a great Festivall one day in a year, wherein they would all go out in companies, and slay all the serpents and venemous crea­tures they could meet with on that day, but after willingly let them alone, to swarm till the revolution of that day again.

I need not speak, mens practice will explain this to your hands.

Let a dog eat never so much good meat, yet he is apt to lye down and tumble in the stinking carrion that he next comes near. Admit a prophane man to feed in the Sacrament, yet you shall finde him upon the next occasion, lye down and tumble in the puddle of pollution; from the Lords Table, to the devils trough, and there fat up their filthy lusts. As the pro­digall, when he had received his portion, then he went to his harlots, and wasted all in riotous living: so a wicked man, having received the Sacrament (not his portion) he runs out into all excesse of riot. Christians ought to be the more ex­act in the course of their lives, having been at the Table of the Lord, to abandon all sin, and keep a strict hand over all their [Page 470] waies,Defer [...] de ch [...]ractere [...]natur, de qu [...] militans honoratur. August. lest turning as a swine to the mire, that which should be the beautifull badge of their honour, prove the black cha­racter of their shame. O beware, now expect corruptions and temptations will be stirring and striving. Have we been at the Sacrament, no doubt the devil will doe his utmost to draw us aside into sin. It's observable, when Israel had eaten Manna from heaven, and drank water out of the rock, then came Amalek to fight against them, Exod. 17.8. When Christ had been baptized in Jordan, then he was led into the wildernesse to be tempted: the Spirit of God had descended upon him like a dove, then came the spirit of satan against him as a lion, God had said, This is my beloved Son, then saith the devil, if thou be the Son of God. Have we been at the Sacrament of the Supper to the comfort of our souls? then expect the devil will mount his ordinance, and play upon our souls from the gates of hell with strong assaults, Pharaoh like, endeavoring to drive us into some red sea, to force us in­to some sad sin, and so inbitter our sweet. O then take heed, the rather, when we have received good we be not drawn into evil. The wise men when they had been [Page 471] with Christ, and done their homage to him in the house, they returned not to Herod, but went back another way: O when Christians have been and embraced Christ in the Sacrament,Immutatio via est, E­mendatio, vita. they must not return to sin, but go another way then perhaps before they went: Before in a way of formality, pride, impatiency, af­ter must go in a way of fervency, humility, meeknesse, &c.

2. The second part of active obedi­ence is to abide and abound in well doing,M [...]lites Sa­cramento e­rant iurati & obstricti ad praestan­dum soli im­peratori fide­litatem & o­bedientiam. this care is required of every Christian after the Sacrament. In the Sacrament they have as souldiers, bound themselves in a military oath, to obey Christ as their captain, and to fight under his colours: O then see you serve the Lord Christ. The Sacrament carries with it the force of a covenant. The Latine word may well signifie an oath, for indeed, such as have aright taken the Sacrament, have taken a sacred oath and covenant, and what doth this after require? but carefull and constant obedience, as that to which we have bound our selves by solemn cove­nant. Christians that come in to the Sa­crament, they take both a positive and negative oath, to renounce the devil and [Page 472] all deeds of darknesse, and to yield du­tifull obedience to God all the daies of their lives; to cast down all weapons of warre, whereby they have fought against the Majesty on high, and as sworn soul­diers to Christ their captain, for ever to march under Gospel colours, and not to love their lives unto death in Gospel causes; now who but a peridious fugi­tive, will fly away after sworn engage­ments? O you that have subscribed your names, and listed yourselves in the Lords Register, and taken the Sacrament there­upon, O stand to your vows, and be va­lourous for God, strenuously striving to exalt Christ, his cause and Kingdom in the world.C [...]t. Mag. ce [...]. 2. c. 6. History reports, how this hath been the ancient custome of pious Christi­ans under persecuting Emperours, to meet, and by the Sacrament to binde themselves for ever, to fly what was evil, and follow, what was good; and sure this hath been ever their religious care af­terward, to pursue their covenants, and to fulfill their ingagements. Herods oath to the Damsell, which he made at his great supper, in the presence of his nobles that sat with him at the table, he would make good, and shall not we much rather make [Page 473] good our oath, wherein we have sworn our selves to God, in the presence of Angels, and such as sat with us at the Table, partaking of the Supper of the Lord, who else will witnesse against us? Luther reports of a godly maid, who when the devil would draw her from her pious course to sinfull practice, would beat him off by her baptismall vow, I cannot: I must: I am a Christian under covenant: however satan solicits, let us not only fly evil, but be according to covenant, full of good works: As those sheep after washing, every one bore twins, Cant. 4.2. O see that after a Sacrament we sit not down in security, and slacken our duty. Luk. 12.16, 19. The rich mans ground yielded largely, then saith he, Soul take thine ease, thou hast goods laid up for many years. Good Lord prevent, but we are apt, if an ordinance brings forth plenti­fully, to sit down and say, Soul now take thy ease, thou hast now riches of grace, store of joies; Soul thou hast now had sweet communion with God, and fill'd thy self with refreshing comforts in Christ, take thine ease: Now thou maiest neglect praier a while: whereas praier and every good duty should be the rather doubled, [Page 474] according as the ordinance hath been blessed. The rich mans fields bringing forth plentifully, he resolved to build his barns bigger; O let us, when God in a Sacrament hath enlarged his hand in mer­cy, enlarge our hearts in duty; let our lives be better, and our obedie [...]ce greater; let us up and be doing for God, beyond whatever we did. Sampson having taken and eaten honey out of the dead carkasse of a lion, the Spirit of the Lord came so upon him, that after that, he went and did most valiant deeds all the daies of his life. When you have taken and eaten that which is better then honey out of the crucified carkasse of the lion of the tribe of Judah, O that then the Spirit of the Lord might so descend and abide upon you, that in the strength thereof, you might go and doe valiant things for Christ and his cause. Elisha when he had re­ceived the mantle and spirit of his Master Elijah, he went and wrought wonderfull works: Have you in the Sacrament re­ceived the mantle and Spirit of your Master Christ? not only the outward elements, as the mantle he was wrapped in, but the spirituall substance, the same Spirit that dwels in Christ, O then you [Page 475] must on and divide Jordans, leap moun­tains, look devils in the face; O go and do glorious things for your good Lord and Master Jesus Christ, who hath done far more for you.Quid nos pro domino [...] bon [...] facere con venit, e [...] ille pro mali [...] serv [...] tan [...] seceri [...]? Salvi.

O what a shame for the devil to tri­umph, and as it were to outbrave Christ with the fervencie of his followers, and the slacknesse of Christs servants; as for mine, I never died for them, I never gave body or bloud to them, as Christ hath done for his: As once God said to satan, Hast thou considered my servant Job? &c. So for satan to say to Christ, Hast thou considered such and such of my servants in the world? I feed them with husks at my trough, thou feedest thine with rich dainties at thy Table, and yet mine are more active, forward, and more full of obedience to me, then thine are to thee: mine are more fat and thriving in sin and wickednesse, then thine in grace and holi­nesse. O let there be no cause of this from you, but be abundant in all wel­doing, be flourishing in grace, fervent in spirit, serving the Lord, Rom. 12.11. Thus for the parts: Now for the pro­perties of practick obedience, take two.

• [Page 476]1. See it be well grounded.
• 2. See it be well bounded.

1. Take care your obedience be well grounded, not as corn on the house, that withers for want of good rooting,Principiam obedientia duplex est principium a quo scilicet spiritus Dei, & principiū quod scili [...]et spiritus noster renevatus. Ille cor no­strum vendi­cat qui suum pro nobis de­dit. Amor meus pondus meum eo feror quo­cun (que) feror, Aug. O it's good when it proceeds from Gods spirit in our spirit: Every act of obedience co­ming from Gods spirit working in our spi­rits, Ro. 1.9. is very wellpleasing to Christ. In all obedientiall acts, he requires an o­bedientiall heart, and that all our obedi­ence springs from the hear [...], Rom. 6.17. and then it takes upon the heart of Christ: Christ was hearty in all that he did for us, and he expects the same it all that we do for him: O to have a heart possessed with love to Christ, and from thence to send forth obedience to Christ, this be­comes every Christian communicant.

Regula pro­portionis pari­tatem habet cum illa re cuius est re­gula.2. See your obedience be well bounded according to the rule of the word, That it be not short not over, go to the utmost of the rule and no further, Its not obedi­ence that goes beyond the rule of Scrip­ture; The rule of Gods word, and the way of mans life, must hold their propor­tion, no more, but what ever Gods word requires must be your care to acomplish, Your obedience as it must be cordiall, so [Page 477] it must be catholike; the Lord must be o­beyed in all things, Obedience must be universall, both in regard of the subject and object: O its well becoming a Chri­stian, to lay this charge upon his whole man,Quicquid propter De [...] fit aqualiter fit. as Mary the mother of Christ did upon all the servants at the Feast, Joh. 2.5. Whatsoever the Lord saith unto you, do it. Eies, ears, hands, heart, lips, legs, body and soul, do you all observe, and what ever Christ saies unto you, do it, this comes well after a Sacrament.

We read of Ioseph of Arimathea, when Christ was crucified, he went in and begged of Pilate the body of Iesus, and then took it down from the crosse, and laid it in a new sepulchre. Have you before the Sacrament gone in to God, and by the praier of repen­tance begged the body of Jesus? and then at the Sacrament have you by the power of faith taken it down as it were, from the crosse, and laid it in a new heart and spi­rit? O then see that you after make it ap­pear by walking in newnesse of life, and yeelding up your selves in newnesse of o­bedience to the Lord, all the daies of your lives. The right ordering of this businesse of obedience, keeps up the soul in a constant communion with Christ, as if every day [Page 478] were a Sacrament-day; It holds the heart in a Sacrament frame against the next sa­crament time.

I passe on to passive obedience, for that also appertains to al such as partake of this Sacrament. Had it not been [...]or a suffering Christ, we had neither had Sacrament nor Saviour, let us hence learn to suffer for Christ.

The parts of passive obedience are two.

1. The privative in losse of comforts for Christ.

2. The positive, in enduring dolours for Christ.

And in both it becomes al [...] that partake in the Sacrament of Christ, to be content to suffer for Christ: The losing and lea­ving of creature accommodations for Christ, to this we should be willing, if it be the will of God, and his call that re­quires it.

I have read of one who being tempted with offers of money to desert his religion, gave this excellent answer, Let not any think that he wil embrace other mens goods to forsake Christ, who hath forsaken his own proper goods to follow Christ.

Read the Apostle, Phil. 3.8. he speaks [Page 479] of himself (as Calvin observes) as ha­ving been like one in a sea tempest, that had cast out all his precious wares and goods for Christs sake, for whom; saies he, I have suffered the losse of all: the like in stormy times must we yeeld unto for Christ. Christ Phil. 2.7, 8. made himself of no reputation. He emptied himself, so the Greek signifies, [...]. he stript himself naked of all, and was obedient to the death, even to the death of the crosse: now as at the Sacrament we have a commemoration of it, so after the Sacrament a conformation to it, and imitation of it, as cause requires, would well beseem every servant of Christ Nothing lost by loosing for Christ. Be con­tent to undergo any positive pain for Christ;Mercatura est quadam aminere ut maioralucr [...] ­ris. Tertul. O what did Christ suffer to make food for our souls in a Sacrament, what breakings and bleedings? what immeasu­rable miseries and unparalleld passions? whoever hath or do commemorate Christs sufferings at a Sacrament, shall finde them different from all ours, two waies.

• 1. In respect of their intention or mea­ning.
• 2. In respect of their extension or mea­sure.

The sufferings of Christ we [...]e intended as propitiatory of the wrath, and satisfa­ctory to the justice of God, which the sufferings of no finite creature can be: The sufferings of Christ were extended and drawn out to that degree, as no creature in suffering can sustain, he bore that cross, as had it lain upon the back of my man or Angel, it would have crushed him down to Hell, and swallowed him up for ever; and shall not the meditation of such un­sufferable sufferings for us, make us wil­ling to suffer something for Christ, and with Christ? It is true, Christs personall sufferings in his humane body, as Mediator, are fully finished, Heb. 10.14. but Christs generall sufferings, in his mysticall body the Church militant on earth, are yet fur­ther to be filled up, [...]. Col. 1.24. thus Christ suffers still, and we are to suffer with Christ, and for Christ: of this cup we must all drink, each member his measure, every person his portion. I remember an excellent expression of Ambr. ô that God would turn all the adversaries of Christ, and his Church upon me, that they might bend all their weapons against me, and satisfie their thirst with my bloud, so Christ and his Church might go free; to [Page 481] have such a spirit prepared for the crosse, it well becomes Sacrament-Christians, and Christians who at the Sacrament have fruitfully minded the sufferings of Christ.

2, For the properties of passive obedi­ence; when ever you suffer, it is meet to minde three things to make up your sufferings good.

• 1. A good cause.
• 2. A good call.
• 3. A good course.

A good cause to suffer in; a good call to suffer in that cause: and a good course or carriage of your selves in suffering for that cause whereunto you are called, 1 Pet. 2.20, 21. misse one, marre all. If the cause be good, yet if the call be not good; If your call be good, yet if your carriage be not good, it spoils all: they all met in the sufferings of Christ, so they should in the sufferings of every Christian: see you suffer for a good cause, Blessed are they that suffer for righteousnesse sake, Mat. 5.10. For thy sake we are killed all the day long, Psa. 44.22. Augustine speak­ing of the death of Christ, and the two theeves, concludes, It is not the likenesse of the crosse, but the goodnesse of the [Page 482] cause that makes a Martyr.

See your call be good to suffer, when sinning and suffering lies before you, so as one you must yeeld to; if you would a­void sinning, you must embrace suffering: either you must omit obedience active, or you must submit to obedience passive; now God gives you a call to suffer, and you are to chuse affliction rather then sin, Job. 36.22. see your carriage be comely under the crosse, behaving your selves in suffering both valiantly and patiently. Lactantius boasts of the brave spirits of the Martyrs in his time. Our children and women (not to speak of men) flames of fire cannot fetch tears of water, nor all their sufferings force a sigh. A religious com­mander, shot in battle, when the wound was searcht, and the Bullet cut out, some by pitying his pain, he replied, Though I groan, yet I do not grumble, In all this Job sinned not, nor charged God foolishly. This is to be as one prepared by the Supper of Christ to suffer for Christ: and that you suffer with courage Christian-like, take but two helps.

• Praevision, and
• Provision.

Forethink of suffering, Chrysostome suf­fering [Page 483] under the Empresse Eudoxia, tels his friend Cyriacus, how he armed him­self aforehand: I thought, will she banish me? The earth is the Lords: Take away my goods? naked came I into the world: will she stone me? I remembred Stephen: behead me? Iohn Baptist came into my minde: &c, Thus forethink: And store up graces, promises, experiences, cordials, &c. against a suffering time. Thus see to your obedience first active, then passive, and truly he that will not do well, will never die well for Christ: If you do not serve Christ in life, you will never suffer for Christ to death, O then devote your selves to both, resign your selves to God in service and suffering, Rom. 12.1. Hath the Lord given himself down to us in the Sacrament?Sacrificium est sacrum in fide factū. O then let us give up our selves to the Lord as a sacrifice. Between a Sacrament and a sacrifice there is this dif­ference: In a Sacrament we receive from God, in a sacrifice we offer to God. The best thing that we can receive is the Lord himself in a Sacrament,Psa. 51.17. Non vult Deus sacrifi­cium truci­dati pec [...]ris sed vult sa­crificiū con­triti pectoris, Aug. and the best thing that we can offer is our selves to the Lord as a sacrifice, both by doing and suffering, and no lesse the Lord expects. It is not the sacrifice of a slain beast, but the sacrifice [Page 484] of a living Saint the Lord is delighted with: O be you such well-pleasing sacri­fices to God in all holy and humble obedi­ence; O manifest the strength of a Sacra­ment in the life of obedience, and in obe­dience to God all the days of your life. Our whole life in this way, Melanc in Psa. 119. saies one, may, and is meet to be, a perpetuall Sacrament and each obedient Christian, a continuall Communicant.

But herein who would not be amazed to meditate, the good Lord forgive us; we are apt to think when a Sacrament-day is over, all Sacrament-duties are over, as if when the Ordinance were at an end, there were an end of the Ordinance: I remember a good man coming from a publike le­cture, and being asked by one, whether the Sermon were done? answered with a sad sigh, Ah, It is said, but not done, Lord help us, we are ready to be, when the discourse from the Pulpitis finished, as if the Sermon were done, and when the bare businesse at the Table is dispatched, as if the Sacrament were done, and we done with the Sacrament. Let me close in few words.

• 1. Of caution. in this present case.
• 2. Of counsell. in this present case.

O let me in love admonish you to be­ware.

1. You do not trust in, and rest on the bare act of receiving the Sacrament, either with a rest of confidence, or a rest of contentation. It is the expression of a precious man, A good work trusted in, is as mortall, as a sin unrepented of, We are ordinary desirous of, and perhaps diligent to prepare for a Sacrament; our thoughts are active, our hearts hot, and our affe­ctions fervent at the Sacrament, and then we think all is well, the work is well done, and away we go. In the 1 Sam. 4. we read of the Israelites when the Philistims came against them, they cried out to bring the Ark of the covenant into the field, and that should save them, and when they had got the ark of the covenant into the camp, then they shouted, and in that they trusted but what follows? the Philistims fight, and the Israelites for all that fly, and fall before them, ver. 10. and so on: the story is sad, we conceive if this Sacrament of the covenant be brought into our Congre­gations, then we shall be safe, and when we have this present amongst us, and per­taked of by us, then we sit down satisfied, and rest contented, but the sequel is sad, [Page 486] Thus to rest in the service prevents much good, and procures much evill.

A twofold good is prevented.

Hereby, neither the Sacrament after it, doth us that good, nor we do not that good after the Sacrament, as otherwise would.

The Israelites trusting in their bare view and looking upon the brazen serpent, it be­came a Nehushtan, a thing of nought: so if we trust in our bare receiving the Sa­crament, it will cause the Sacrament to become a Nehushtan, a thing not doing us any good.

Hence we come to cast by what would become us after the Sacrament: we doe not watch, and work, we do not after act upon a Sacrament, because we rest in the act of the Sacrament: yea there is much e­vill hereupon: Moses while he kept his rod in his hand, he did great things, but when he laid it by, it became a serpent: if we lay by the Sacrament, no marvell if it proves like a serpent, having a sting following our neglect: O let as keep up the Sacrament in our hands and hearts, by a well improvement of it, and we shall do great things by it; now confidence in the first act, will cause negligence in the [Page 487] future, and therefore beware of that, trust not to your bare being at the Sacrament, and then cast consequent care by.

2. As take heed of restings in the Sa­crament, so of rentings after the Sacra­ment. This also is very prejudiciall to the practice of subsequent obedience, the more firm and close Christian union is, the more apt and able we are both to do and suffer, the more sweet and easy will both active and passive obedience prove: O then when by a sacramentall bond we have been brought together, let us not after dis­sent and fall asunder. All acts of religion ought to binde but no religious act like this.

There are two things, the thoughts of which they are as weights that sink, and as darts that strike my very soul through and through.

1. That Christians who live together in the same place,Religio a re­ligando & significat om­nia illa pie­tatis & uni­tatis officia, quibus Deo & proximo obligamur, Lactant. l. 4. cap. 28. should use divers Ta­bles, and divide and separate one from another in this service.

1. That Christians, who so live in the same place, though they use one and the same Table, yet they divide and separate one from another after this service. The first is sad and sinfull; This the Apostle blames among the Corinthian Christians, [Page 488] who as they had their separated preachers,Vid [...] Par [...]. in Ep. 1 Cor. 11.21. Adeo divisi erant ut invicent communicare sacram coenā non digna­rentur, singu­la factiones id agebant ut alia aliā praeverteret. Paulini ver­bi gratiâ pri­mi vementes suam cunam celebrabant non expecta­tis Petrinu, Apolloneus, &c. Vide Pareus in locum, Dominus in­stituit suam coen [...]m ut esset commu­nio [...] & [...] toti­us Ecclesia. Pareus. [...]. Dionys. Caena [...], a communi­one vescentiā Plut. & Isio fo their separated Suppers, as one party was of Paul, another of Apollo, another of Cephas, so it seems they did communi­cate apart in the Supper of the Lord, those of Paul by themselves, those of Apollo by themselves, and so those of Peter by them­selves, 1 Cor. 11.21. In eating, every one takes before other his own supper: which may be meant, not only what they did in their love feasts, but also in this: each company seeking to preven [...] other, that they might partake apart, none staying for those who were more truly Christs, nor yet one for another, but striving to be a­sunder, and this Paul cals their own Sup­per, because herein they cros [...]ed the insti­tution of Christ, who appoints it to be a communion, wherein the Church gathe­red should communicate together. But celebrating it in such a separated way, it was their own Supper, not the Lords Sup­per, it being not only a corrupting, but a perverting the Ordinance in the Apostles opinion. The Lord redresse this in our daies: that any dissentions should set Christians at such a distance, that they cannot sit together at the same Table, to partake of the Supper of the Lord; O sad, [Page 489] that when we eat one food, we can­not eat it in one fold as becomes Christs flock.

But then secondly, this is likewise to be lamented,Ʋnum sig [...] habemus, quare non in uno ovi [...] su [...] mus? Aug. T [...]. 7 Serm. ad pleb. Caesa­riem. that Christians who live in one place, sit at the same Table, and commu­nicate together in the Lords Supper, should yet afterwards fall asunder, and by dis­cords rent one from anothers who is it that bewails not such breaches between brethren? O the infinite scandall of such dissentions, a good man that is deeply af­fected with this, would be content to heal such wounds with the losse of his life.Quis non v [...] ­tâ suâ redi­ma [...] submatū istu [...] infinitū dissidij scan­dalum. Buc. O I beseech you all to preserve the unity of the spirit in the bond of peace, and seek, you that have joined in one Sacrament, to be of one soul, as the primitive Christians, who broke bread together, were so bound up together, that though a multitude, yet of one heart, Act. 2.42. & 4 32. The Sa­crament should be a uniting Ordinance, to knit those in love together who do not live together. Paulinus speaks excellent­ly to Augustine in an Epistle, It is no marvell though we both that are ab­sent be yet present together, and being un­acquainted, yet know one another, seeing as we have one head, so we live by one [Page 490] bread, Non mirum si & absentes adsumus no­bis & ignoti nosmet novi­mus cum unū habeamus ca­put uno pane vivamus una perfundamur gratia, una inc [...]damut [...]ia, Paulin. Ep. ad du. 33 Luther to the Pastors of Stratsbur. Noluis ha [...] laudem ad­versa parti concedere, quod pacis & concordiae stu­diosiores quā ipse essent, &c. we are poured over by one grace, meet together in one Christ, and walk in one way. O then much rather, you whose tents God hath pitched together, you do not only eat one bread, but you eat it at one board; O study you to stick together, and to stand fast in brotherly unity. It was a high expression of Luther, I desire to maintain Christian concord, as I desire Christ should be to me propitious, and I scorn it, that any should take this praise from me, to be more solicitous then my self of peace and unity. O such a disposition would well beseem all Gods Saints, who have been together at the Supper of the Lord, and learned this lesson which is there so plainly taught: O you that have sweetly sat and eat together the Sacrament of Christ, do not you break about intri­cate or inf [...]riour things, that may refer to Christ: would not the Jews have been to blame, who having lovingly eaten to­gether the flesh of the Paschall lamb, should after fall out about the bones? I leave it to the thoughts of Christians, thus much by way of caution to disswade you from some things that may hinder your obedience so God after the Sacrament.

I come briefly by way of counsell to [Page 491] perswade you to some things which may [...]urther, and help forward your obedi­ence which after the Sacrament you owe to God; to instance in two.

• 1. Consideration.
• 2. Congratulation.

1. Consider after thou hast been at the Lords Table, how all was there, how God wrought in thy heart, and how thy heart wrought towards God: when God had been making the world, he lookt back up­on all the work, and what he had done each day, and saw that all was very good, Gen 1. last. so it will well become a Chri­stian when he hath been partaking the Sa­crament, to look back upon all that busi­nesse: its good to reflect, and take an ex­act view of every daies work, but the work of a Sacrament-day, to look over that and consider, was not all very good then? O keep it so. Its said, Gen. 2.1.2. that God having finished the earth and the heavens, be rested, how? surely though from the work of actuall creating, yet not from the works of effectuall preserving what was created, Joh. 5.17. My father works hitherto: so a Christian man when he hath at the Sacrament been acting about earth and heaven, discarging his duty both about [Page 492] the earthly and heavenly pa [...]t of this Or­dinance, and finished his work in both, though he rests a while from actuall re­ceiving, yet not from carefull preserving what there he received: and O thus do; what life, warmth, strength, heart-in­largements, and soul-refreshments you found at the Sacrament, remember and labour to preserve all after in vigour. When God at the creation had set the world in a good frame, was it not his desire it should so after continue? O when at the Sacra­ment your hearts have been set into a good frame, take care they so continue: if you reflect and finde there was not that good, those comfortings and quicknings at the Sacrament you desired, you had need be the more fervent in following duties. Phy­sick at first taking, lies still in the body, but warm broth after received sets the physick a work. Go aside and take some heart­warming praiers, and the sacrament may divers waies after work kindely there­upon.

2. Congratulation; Thanksgivings to God may both animate the mercy, and fa­cilitate your duty. Glory se [...]t up, brings grace down, and grace makes all easy, whether doing or suffering; O what blessings [Page 493] and praisings of God becomes Christians after this Ordinance for ever? when Christ rode in triumph, Mat. 21. not only those that went before, but those that follow­ed after, sung, Hosanna to Christ, blessing him in the name of the Lord, Hosanna in the highest: so when Christ rides in tri­umph, upon the free administration of this Ordinance, not only those duties that go before, but much rather all those a­ctions and affections that follow after, should sing Hosanna to God and Christ, blessing and praising the name of the Lord, Hosanna in the highest.

O follow Christ afterward, as David the ark, leaping and dancing, what saies sinfull Israel? Hos. 2.5. saies she, I will go after my lovers, that have given me my bread and my water, my wool and my flax, my oil and my drink, so do you say, I will go after my dear and loving Saviour, who hath given me not only bread and wine, but his own flesh to eat, and his bloud to drink: yea and follow after him, not heavily and sadly, but with rejoicings in him, praisings of him, and cheerfull thanksgivings to him.

Dear Christians would you be thankfull to Christ, walk humbly, live holily, for [Page 494] truly the life of thankfullnesse lies in the lives of the thankfull; have you been at the Sacrament, and there remembred how Christs death was a propitiatory sacrifice for you? then do not after forget how your lives ought to be a gratulatory sacrifice to God. Be thankfull to God, vocally, vi­tally, and votally: render to the Lord, what possible praise you can, both with lips and lives, and let your hearts wish it were more then both can expresse. As your desire was before the Sacrament to enjoy Jesus Christ, so let a holy fear be after, least by any neglect you loose Christ whom you did there enjoy: as your care should be at the Sacrament, not to leave Christ behinde you, as Ioseph and Mary did, Luk. 2. so let your care be after, you do not let Christ behinde you, forgetting your duties towards him, and observance of him: not only see that you set your eye on Christ at the Sacrament, but that you keep constant your eye upon him after­ward; as there was then a taking of him, so after a walking with him; as Elisha went along eying Elijah, looking on him, and talking with him, when a chariot of fire, and horses of fire, came and parted them as [...]nder, and [Page 495] took up Elijah to heaven, Elisha looks up after him, and cries, M [...] father, my father, the chariots and horsmen of Israel. If black clouds, or fiery assaults shall seem to separate Christ from thee, yet walk with him as farre as thou canst, and then look after him when thou canst not walk after him, and cry, My father, my father, the Saviour and Redeemer of Israel: O thus see your carriage be toward Christ, after you have conversed with him in the Sacra­ment: O be not remisse in these subse­quent duties.

I reade,Guliel. Lin­wood. lib. 3. de Custodia Eucharistiae, &c. how it was an ancient cu­stome in England, when popery pre­vailed, what an unwarrantable care there was after the celebration of the holy Sacrament, for to preserve the remaining elements?

The bread and wine left, they use to hang up in a clean canopy, and to look to with all diligence: O that piety might so prevail all over England; that there might be among all that professe themselves Christians and come to the Sacrament, this comely and com­mendable care after of remaining du­ties, to hold them forth in all holinesse [Page 496] of life, with pure consciences and clean conversations; for which purpose my soul [...] desire and praier is, that God from heaven would so blesse you, that you may live to his praise and glory however, for ever,