Body of Divinity

Of receiving with the wicked.

Of receiving the Sacrament in both kinds, Bread and Wine.

The Communion was instituted by Christ in both kinds, as three Evangelists show Mark 14. 23. & Luke 22. 20. Matth. 26. 27. It was administered by the Apostles in both kinds, 1 Cor. 11. 26, 28. & 10. 16. It was received in the ancient Church for the space of fourteen hundred years in both kinds, as it is confessed by their own Council of Constance, and that of Trent also. This was constantly practiced in the Church for divers hundred years, until the Council of Constance in the year of the Lord 1414.

Some Northern Councils there are (saith Bellarmine Tom. 3. de Sacr. Eccles. l. 4. c. 28.) where wine is not to be had, therefore for uniformity sake the Church thought fit that everywhere the Sacrament should be administered but in one kind.

Although there be not wine or wheat in some Countries, yet it may easily be carried to all, as much as sufficeth for the use of this Sacrament. Aquinas part. 3. Quaest. 74. Art. 1.

Of the Consecration of the Elements.

Christ's actions in the administration of the Sacrament were four:

First, He took bread into his hand, and so likewise wine, which signifies the purpose of God decreeing to give Jesus Christ in the flesh to work out our Redemption.

Secondly, Christ blessed it, and gave thanks, and sanctified it to that use by his own prayer to God, which as it is effective to make the elements now fit for a spiritual use, so it is significative representing the action of God, wherein he fitted Christ's manhood in the fullness of his Spirit and power, to work out our Redemption.

Thirdly, He brake the bread, which signifies the action of God satisfying his justice in Christ's manhood for the sins of all the Elect by breaking him in the Garden, and on the Cross especially, besides other sufferings throughout his life, and by rending his soul and body asunder.

Fourthly, Christ gave it to everyone, signifying that God doth offer particularly to everyone, and give to the Elect the body and blood of Christ, with the merit of. it, and power of the same to blot out their sins, and free them more and more from the same.

The Text saith of the Bread, He blessed it, and of the Cup, When he had given thanks. By the which word Blessing he implieth a consecration of this Sacrament. The Papists attribute it to the repetition of these words, Hoc est enim corpus meum, For this is my body, For this is my blood. Hence they call them Verba operatoria, and say, there is such a power and operation in them, that by them the bread is turned into the body of Christ. The Elements of which the Sacrament is composed are natural, the things having nothing of themselves whereby they may be Sacraments, and therefore an institution is necessary, whereby they may be made what they are not. Now we say this is done by reciting the institution of Christ, and by prayer.

The Papists order that the Priest should read all the other words with a loud voice, yet when he comes to this, For this is my body, he speaks it secretly, so that none can hear him, and this is one of their reasons, because Christ prayed alone, what is this to the consecration? did he so at the Sacrament time?

2. The Minister or Priest speaks it secretly, because if he speak aloud, he cannot be so intent to what is said; why then do they command such loud noise by their Organs in singing? How can they be attentive then?

3. Least that form of words should be vilified, Why not then in Baptism?

It is most expedient,

• 1. For the receiver to receive the Bread and Cup into his hand: This custom (saith Vossius ) was long in the ancient Church. It is unseemly to have the Bread put, or the Wine poured into the mouth by the Minister; this custom came from a superstitious worshipping of the signs.
• 2. The receiver must eat the Bread and drink the wine, which signifies the particular applying of Jesus Christ with all the benefits of his mediation to ones own soul.

Whether Christ be corporally present with the symbols in the Eucharist?

Christ is ascended into heaven, and he is contained there, Acts 3. 21. till he come to Judgment, therefore he is not there under the shape of bread and wine. See Matth. 26. 11. John 16. 7. Acts 3. 21.

2. All the circumstances about the first Institution of the Sacrament do declare that Christ was not bodily there, especially Christ eating and drinking of it himself, which Cloppenburg , Peter du Moulin and D. Featley hold, urging Matth. 26. 29. & Mark 14. 25. for that purpose. Those words (say they) necessarily imply, that before he uttered them he had drunk of the Cup which he gave to them. Aquinas also holds this, and the Fathers likewise, saith Peter du Moulin.

The nature of the action (saith Peter du Moulin in the place last quoted) required that Christ should communicate to show the Communion he had with us, as also he did partake of our Baptism, Matth. 3. 16. from whence cometh the custom of the Church, that the Pastor first communicates, and the people afterwards.

When the public Authority of this Land were for the Papists, subscription was not urged upon such violent and bloody terms unto any Articles of their Religion, as unto that of the real presence. D. Jack. Epist. to the Read.

For the same Christ was not visibly at the Table and spake, and yet invisibly under the bread and wine, he did not eat and drink himself.

The end of the Sacrament is a remembrance of Christ's death, Do this in remembrance of me, and You show forth his death till he come. Now how can there be any remembering of him when he is present.

His corporal presence and eating is made unprofitable, John▪ 6. though Christ said, his flesh was meat indeed, yet he did not mean that it should be eaten and and drunk corporally: the flesh profiteth nothing, but his words are Spirit and Life.

Our Union and Conjunction with Christ is inward and spiritual, which consists in Faith and Love; it is true we are united to his body, but not after a bodily manner.

It is against reason and sense:

We believe Christ to be present spiritually in the hearts of the Communicants, sacramentally in the Elements, but not corporally.

Real is,

• 1. Opposed to that which is imaginary, and importeth as much as truly.
• 2. To that which is merely figurative and barely representative, and importeth as much as effectually.
• 3. To that which is spiritual, and importeth as much as corporally or materially.

The presence of Christ in the Sacrament is real in the two former acceptions of real, but not in the last, for he is truly there present and effectually, though not carnally or locally. Doctor Featleys Transubstantiation Exploded.

Really and corporally are not all one, that which is spiritually present is really present, unless we will say that a Spirit is nothing. The blood of Christ is really present in Baptism to the washing away of sin. Christ is really present to the faith of every true believer, even out of the Sacrament. Downs Defense against the Reply of M. N.

We deny that Christ is so present in the Sacrament under the forms of bread and wine, as that whosoever receive the Sacrament, do truly receive Christ himself.

The Papists say, Christ's natural body is present; we, that the merit and virtue of his body broken upon the Cross and of his blood shed upon the Cross is present to the believing soul in the Sacrament. The body of the Sun is in heaven in its sphere locally and circumscriptively, but the beams are on the earth. And when the Sun beams shine into our house, we say, here's the Sun, though it be the beams not the body of the Sun. So the Scripture saith of the Sacrament, This is my body, Christ ascended up into Heaven: as for that exception, he is visibly in heaven, but invisibly here, it answereth not those testimonies which prove he is so there that he is not here, Mat. 28. 6. q. d. he could not be in both places at once, an angelical argument. Aquinas saith, It is not possible by any miracle, that the body of Christ should be locally in many places at once, because it includeth a contradiction by making it not one, for one is that which is not divided from itself. It is impossible (say the Papists) according to the course of nature, but not absolutely impossible, by divine miracle it may be.

Consubstantiation overthroweth the grounds,

• 1. Of reason, the body of one and the same man cannot be present in many places all together, but must needs remain in some definite and certain place.
• 2. Religion, because Christ was taken up into heaven, there to abide till the end of the world.

It was above a hundred years before Transubstantiation.

They did adore Christ as co-existent with the bread which perhaps gave occasion to Averroes to say, That Christians did adore their God and then eat him. Averroes his resolution was, Quandoquidem Christiani adorant quod comedunt, sit anima mea cum Philosophis.

The quarrel between Luther and Zwingli was about Christ's presence in the Sacrament, which Luther held to be by way of Consubstantiation, which how it could be unless the body of Christ were everywhere, Zwingli and others could not conceive. Luther being pressed therewith, he and his followers not being able▪ to avoid it, maintained that also. But how? By reason of the hypostatical Union and Conjunction thereof with the word. For the word being everywhere, and the human nature being nowhere severed from it, How can it be, say they, but everywhere? The humanity of Christ according to its Essence or natural Being is contained in one place, but according to its subsistence or personal being may rightly be said to be everywhere. Zanch. Misc. Iud. de Dissid. Coen. Dom. and D. Field, lib. 3. c 35. of the Church.

The Papists constant Doctrine is, That in worshipping the Sacrament they should give unto it, Latriae cultum qui vero Deo debetur, as the Council of Trent hath determined, that kind of service which is due to the true God, determining their worship in that very thing which the Priest doth hold betwixt his hands.

This is artolatry, an idolatrous worship of the bread, because they ado • e the host even as the very person of the Son of God. It is true, they conceive it not bread, but the body of Christ, yet that doth not free them from bread-worship, for then if the Heathen did take his stone to be a God it did free him from idolatry. Hence, saith a Jesuit, If the bread be not turned into the body of Christ, we are the greatest and worst idolaters that ever were, as upon my soul, saith he, it is not.

Adoration is not commanded in the institution of it.

2. Nothing is to be worshipped with Divine Worship but God.

Of Transubstantiation.

The word Transubstantiation (as the Papists grant) was not used of any ancient Fathers, and it was not so named among them before the Council of Lateran, which was 1215 years after. Vocabulum ante Concilium Lateranense inauditum.

The Jesuits (which call Protestants in scorn Tropists, because they defend a tropical and figurative sense in that speech of Christ, This is my body ) are yet themselves constrained to acknowledge six tropes in the other words of Christ's institution of this Sacrament, a figure in the word Bread, another in Eat, a third in Given, a fourth in Shed, a fifth in Cup, a sixth in Testament. B. Morton of the Mass, lib. 6. cap. 2. Sect. 4.

The Papists to avoid one sign run into many strange ones; by the demonstrative Hoc, they understand they know not what, neither this Body nor this Bread, but an individuum vagum, something contained under the accidents of Bread, which when the Priest saith Hoc, it is Bread, but when he hath muttered out Meum, it is Christ's body. By the copulative Est, is, they understand either shall be as soon as the words are spoken, or is converted unto, or by Body, they understand such a Body as indeed is nobody, without extension of place, without faculty, sense or motion.

The very term Matth. 26. 26. manifestly evinceth the truth. This, What? That which he took, viz. Bread, therefore it must needs be a figurative speech, 1 Cor. 10. 4.

The Apostle speaking of the Bread being consecrated, still calleth it Bread, six times at least. He calleth it indeed the Bread, and this Bread, to show the difference of it from other Bread, and the excellency of it above other bread, but yet bread. Therefore it is still bread of the same substance as other bread is, though in respect of use incomparably better. And so for the wine Matth. 26. 29. after consecration, he saith, I will not drink henceforth of this fruit of the Vine. He doth not say in general, Of the fruit of the Vine, but particularly with a demonstrative pronoun, Of this fruit of the Vine, viz. that which he had blest and delivered to the Apostles.

Transubstantiation was first occasioned by the unwary speeches of Damascene and Theophylact, they were hyperbolical in their expressions about the real presence of Christ in the Sacrament.

Some of the ancient Fathers speaking of the sacramental Elements after consecration, being then set apart from common use, called it a mutation, saying that the Elements were changed into another nature, but withal they express their meaning to be, not the changing of their substance, but their use, from being common bread and wine to become sacramental or sacred. 1 Cor. 11. 27. The Apostle distinguisheth these four things, Bread, Body, Cup and Blood, the Bread and Wine therefore receive no other change, but that of use, signification and relation, 1 Cor. 10. 16. He distinguisheth also Bread from the Body, Bread is the subject of the proposition, and the Communion of his Body the predicate.

Reasons against Transubstantiation:

First, Then Christ must hold himself in his own hands, eat and drink his own flesh and blood, for the Papists say, He did eat the Sacrament with his Disciples.

Secondly, Christ must needs have two Bodies, the one broken and having the blood separated from it in the Cup, the other whole and having the blood in it which holds the Cup.

Thirdly, Christ's blood then should be shed before his crucifying, and so a propitiatory Sacrifice offered to God before the Sacrifice of Christ upon the Cross.

Fourthly, One body should be now in a thousand places at a time.

Fifthly, A true body should be without bigness, void of all dimensions. Corpus non quantum.

Sixthly, Accidents should be without a subject, but Aristotle saith, Accidents are entis rather then entia. Accident is esse est inesse, the very essence of an Accident as it is an Accident, is to be in some subject. Vide Aquin. 1a; 1ae. Quaest 90. Artic. 2.

Seventhly, The same thing should be and not be at the same time, or should be before it was.

Eighthly, This is an inhumane thing, none eat man's flesh but Cannibals.

Ninthly, Then the senses should be deceived, we see bread, we smell bread, we touch bread, and taste bread.

Tenthly, There is no alteration in the sign of Baptism, and there is the same use of the sign of the Lord's Supper.

Matth. 26 26. Jesus took bread, and blessed, and brake it, and gave it to his Disciples, and said, Take, Eat, This is my Body. What our Savior took, that he blessed; what he blessed that he brake; what he brake, he delivered to the Disciples; what he delivered to them, of that he said, This is my Body. But it was Bread that he took, the Evangelist so saith, and Bread therefore that he blessed, Bread that he brake, Bread that he delivered, and Bread consequently of which he said, This is my Body.

The universal custom of the Scripture in all places where like kind of speaking is used, plainly leads us to a figure, see 1 Cor. 10. 4. The Hebrews wanting a proper word to set forth that which we mean by signifying, do ever instead of that use the word is. When Joseph had heard Pharaohs dream, he saith, The seven years of good corn are seven years of plenty, and the seven thin ears seven years of dearth, Gen. 41. 26, 27. so the seven fat kine are seven years, that is, by way of signification and representation. So Ezek. 37. 11. & Dan. 2. 38. & 7. 17. whence it comes that in the New Testament where the manner of speaking by the Hebrews is imitated, the word is in matter of signs, is used for the word signify. So in the Parable, That which is sowed upon stony ground is he that heareth, and after. The seed is the Word, Luk. 8. 11. the Reapers, the Angels, so, I am the Vine, Revel. 17. 12. The ten Kings are ten horns. Hagar is mount Sinai in Arabia. 2. The Apostle Paul clearly goes before us in this interpretation, for he saith, the bread which we break is the communion of the body of Christ, because it was appointed for a certain means of making us partakers of his body.

Our Savior said long before, viz. John 6. 63. that the flesh profiteth nothing, that is, the flesh by eating of it profits nothing, for in no other sense can it be said to profit nothing. See 2 Cor. 5. 16, 17.

Their Legend tells us, that some Boys getting by heart, and pronouncing the words of Consecration, Hoc est Corpus meum, turned all the Bakers bread in the street into flesh.

In the Book of the Conformities of S ^t Francis there is a miracle recorded for Transubstantiation; that on a time Prier Francis saying Mass, did find a Spider in the Chalice, which he would not cast out, but drink it up with the blood. Afterward rubbing his thigh and scratching where it itched, the Spider came whole out of his thigh without any harm to either.

It is a spiritual eating because it is wrought by the aid of the holy Ghost, and this mystery is perceived by faith, which the Spirit of God works in our minds, and this excellent nourishment belongs to a spiritual and eternal life. Sadeel de spirit, manducat. corporis Christi. c. 1.

A conjunction includes a presence, and as the conjunction between Christ and us is spiritual, so also is his presence.

Of the keeping of the Eucharist.

We grant that in antiquity there was a custom of breaking of some pieces of Bread which was blest, and sending of it home to some that were sick, or to other Parishes as a testimony of Communion, but this is nothing to that reservation of it in the pix, and to carry it up and down for Adoration. Now we say contrary, that the Sacraments are no longer then the mere use of them, that they are not absolute and permanent things, but relative and transient. Now that all such reservation is unlawful, appeareth

• 1. By the express precept even for the eating as well as the taking of it, so that if it be not taken it is no Sacrament.
• 2. A promise is not to be separated from the precept, now the Sacramental promise is only to the Bread in the use of it, Take, Eat, This is my Body, that is, this Bread so blest, so distributed, so eaten.
• 3. The Bread is called a Body in reference to us, now as a stone which is a Bound-mark, removed remaineth a stone, but ceaseth to be a Bound-mark: So here.
• 4. As the water in Baptism is not an actual Sacrament till sprinkled; so neither Bread and Wine unless used.

The reserving of the Eucharist which the primitive Christians used for the benefit of those who either by sickness or persecutions were withheld from the meetings of the Christians (as in those days saith Justin Martyr many were) is by the Papists now turned into an idolatrous circumgestation, that at the sight of the Bread the people might direct unto it the worship that is due only to the person whose passion it represents.

Of the Circumgestation of the Sacrament, and the Popish Processions.

For the solemn Circumgestation of this Sacrament, Cassander hath confessed, that seeing it is but a late invention, it may well be omitted without any detriment unto the Church, yea with emolument.

Some among our Adversaries have noted these pompous processions to have proceeded from an imitation of heathenish Rites and Ceremonies, and to be most ridiculous and sottish as they use them.

The ancient Fathers concealed heretofore, as carefully as they could, the matter and the rites used in the celebration of the holy Sacrament, the Papists show it now openly, and carry it publicly abroad every day through the streets, and sometimes also go in solemn Procession with it: which custom of theirs is of very late standing among Christians, and heretofore would have been accounted rather profane and unlawful. Daille of the right use of the Fathers, l. 2. c. 6.

Of private Receiving of the Lord's Supper.

The Passover was to be eaten in such a Family, Exod. 12. 46. to signify that the Church was then but a handful or household, in respect of the fullness of the Gentiles which were to follow: but the Lord's Supper was not to be eaten in a private separated Family, but the Church was to come together, and to stay one for another, 1 Cor. 11. 33. that in the confluence of the people and publicness of the action the increase and multitude of the Church might be expressed.

1 Cor. 11. 22. Paul opposeth the Congregation wherein the Lord's Supper should be taken, unto a private house, where men satisfy their hunger.

It is noted of a Christian Jew, desperately sick of the Palsy, that he was with his bed carried to the place of Baptism.

The purest and best reformed Churches this day, in Savoy, Germany, France, and divers others, administer the Sacraments only in the ordinary meetings.

In my judgment (saith Master Cartwright ) it is unmeet to administer either of the Sacraments in private houses, and it is less tolerable in the holy Supper, which hath a special mark and representation of brotherly Communion, more then Baptism.

The Necessity of the Eucharist.

The administering of the Communion to Infants is a Rite as ancient as Cyprians time, and a Rite that did continue in the Church above 600 years.

Innocentius the first and Augustine concluded a necessity of children's receiving this Sacrament from John 6. 53. it may well conclude for those which are of years, and capable of that mystery, for though it speaketh rather of a spiritual eating and drinking, yet because the sacramental is a sign and pledge of that, and whosoever doth indeed spiritually eat the flesh of Christ, and drink his blood, cannot choose but also be willing and forward to do it sacramentally when opportunity is offered, and there is no impediment to hinder.

Christ requireth in all persons about to communicate three principal acts of reason, one is before, and two are at the time of receiving; The first is 1 Cor. 11. Let • man examine himself; The second, to discern the Lord's body; The third is, to remember the Lord's death until his coming again. All which three being acts of judgment cannot agree unto Infants, being persons void of judgment.

The Ends for which God hath instituted the Sacrament of the Lord's Supper.

They are four:

First, The remembrance of the death of Christ, Luke 22. 19. This do in remembrance of me.

• 1. Christ's person, Phil. 3. 8, 9. we can have no interest in his benefits till we be united to him, Cant. 5. 10. to the end.
• 2. His actions and sufferings, 1 Cor. 11. 24, 26.
• 3. The benefits that flow from these all that Christ did and suffered was not only satisfactory but meritorious, Luke 22 20.
• 4. With what affection Christ instituted this Sacrament, his bowels were then full of compassion to his people, it was the last solemn act of his life.

Secondly, It is a strengthening Ordinance, the Lord hath appointed it only for those that are new-born, the elements there are our greatest matter of nourishment.

Thirdly, It is a sealing Ordinance, The New Testament in my blood.

Fourthly, An Ordinance of the Communion of Saints whereby that should be renewed, all are one bread and one body, John 6. 54. 1 Cor. 10. 16, 17.

The Lord's Supper is

• 1. A badge of a Christians profession.
• 2. A seal of the Covenant of grace.
• 3. A map of heaven.
• 4. A means and pledge of our Communion with Christ, 1 Cor. 10. 16.

The Supper promotes this Communion:

• 1. Because it is a visible profession of our union with Christ.
• 2. A lively resemblance of it, meat and drink are converted into our substance, made a part of us, there are significant rites invested with a promise, and the assurance of a blessing.
• 3. It is a pledge and seal, Christ is there conveyed over to a believers use, This is my Body, a pledge whereby whole Christ with all his merits, and all that he is, is made over to a believer.
• 4. A means of exhibiting Christ to the soul. The Sacraments are Instrumenta quadantenus moralia, they are accompanied with the power and virtue of the holy Ghost.

We must therefore receive the Sacrament:

To confirm our faith, Communion with Christ, and all saving graces in us, to keep in remembrance the Lord's death until he come again, and to testify our love one towards another.

• 1. Our Faith. God is able and willing to save us:
  • 1. Able to save to the utmost, look upon him 1. In his Natures, God-man, Man that he might suffer, God that he might satisfy. 2. In his Offices, he is a Prophet, Priest and King, Mat. 8. 2.
  • 2. Willing, he died to save humble and penitent sinners, Rom. 8. 34. & Rom. 4. ult. if he spared not his life for us, he will spare nothing else. There is merit and grace enough in him (what ever my sins are or have been) for pardon of them and salvation.
• 2. Communion with Christ and all saving graces in us. God's end in instituting of Ordinances is that we might meet him there, and have Communion with him, Exod 20. 24. it should be our end in frequenting Ordinances. God's eye is specially on our end in all religious duties, Matth. 11. 7, 8. Hos. 7. 14. Zech. 7. 5.
  • 1. He pondereth the heart.
  • 2. He judgeth of our actions by the end.
  • 3. The answer will be suitable to our end. The Sacrament is the nearest and visiblest Communion with Christ on earth. We come to God by Christ in prayer, as our Intercessor, in the Word as our Teacher, in the Supper as the Master of the Feast, Rom. 6. 11.
• 3. To keep in remembrance the Lord's death until he come again, 1 Cor. 11. 26. that is,
  • 1. The Doctrine of it; the bread represents his body, the wine his blood, we show our belief of this Doctrine.
  • 2. The Necessity of his death, we hereby testify to God our consciences, fellow-Christians, the world, our need of Christ, as bread is necessary for our bodies.
  • 3. The Sufficiency of Christ's death, no two creatures are more universally sufficient for all sorts of men then bread and wine, therefore God made choice of them for this purpose.
  • 4. The Application of Christ's death; it is the receiving of bread and wine into our stomachs that nourisheth us, when the conscience beginneth to be oppressed with the heinousness of sin, and the fear of God's vengeance, we should consider Christ bare the curse for our sins upon his body, that we might be delivered from them, and made perfect satisfaction to his Fathers justice, that we might be received into favor, Rom. 8. 34, 35.
• 4. To testify our love one toward another, that I shall speak of afterward.

Of du • Preparation for the Sacrament.

We must labor to perform all holy duties in a right manner. God requires preparation to every service, to the Sabbath, Sacrament.

Some say the scope of the first Commandment is, that Jehovah alone must be our God whom we must worship; of the second, that he must be worshipped alone with his own worship; of the third, that he must be worshipped after his own manner.

God is more delighted with Adverbs then Nouns. None might approach to the holy things of God having his uncleanness upon him. Nadab and Abihu through carelessness, or hast brought common kitchen fire, whereas it should have been heavenly fire, therefore God punished them.

God makes admirable promises to prayer, yet if we perform it not in that manner which God requires, he abhors it, Psal. 109. 8. The word is the power of God to convert and strengthen us, 2 Cor. 2. 16. The Sacrament is a seal of the Covenant, yet if it be received unworthily it is a seal to a blank. Judas took the Passover at least, and the devil entered into him. See 1 Cor. 11. 18, 20. so the great duty of fasting if not rightly performed is unacceptable, Isa. 14. 12. See 2 Chro. 25. 2. and prayer Prov. 15. 8.

Reasons. 1. Because the Lord requires and orders the manner as well as the matter, our obedience must have Gospel-perfection, sincerity and integrity. In the Passover the Lamb must be perfect, of the first year, the man and the Lamb prepared, and it offered in the appointed time. See Exod. 12. 9. 2 Chron. 30. 18, 19. There were four days preparation for the Passover, the Lord's Supper both succeeds and exceeds it.

The Ark was to be carried on the Priests shoulders, 1 Chron. 15. 13. God made a breach on them because they sought him not after the due order.

2. The manner of performing the duty is the most spiritual part of it, Non tantum considerandum est id quod agimus, sed etiam quibus circumstantiis.

This shows the true cause why our attending upon God proves so unprofitable and uncomfortable to us, because we rest in the work done.

Secondly, We should labor to perform the Ordinances aright, and that we may do so

• 1. The person must be accepted, God had regard to Abel and his offering. Cain's Sacrifice for the matter was as good as Abel's, the person is only accepted in Christ, This is my beloved Son in whom I am well-pleased, in him with us.
• 2. Ever bring God the best thou hast, in thy approaches to God bring the best devotion, affection, Cursed is the deceiver that hath a whole one, and brings a blemished one, Mal. be troubled thou canst bring no better.
• 3. Come in faith, rest upon the promise of Christ that thy services shall be accepted, mingle faith with hearing, prayer.
• 4. Bring an humble Spirit. Let thy soul be rightly possessed with the majesty and holiness of that God to whom the duty is tendered, Revel. 4. 3. The Lord is to be looked on as a King in his Glory, in his Throne, we have a principle of envy in us, whom we envy we undervalue.
• 5. Bring a right estimation of the excellency and ends of the Ordinance, Isa. 2. 3. Hear and thy soul shall live: Take heed how you hear, with what measure you mete it shall be measured to you again, according to your diligence in the duty will God measure out his blessing.
• 6. There must be a serious meditation beforehand of the spiritual manner of performing the duty, Heb. 12. 28. Do not utter indigested prayers, a Minister should speak as the Oracles of God.
• 7. One should labor to stir up the graces suitable to the duty, and keep down the sins opposite thereto, 1 Pet. 2. 1, 2. I am. 1. 18, 19.

It is the duty of Christians in a special manner to examine themselves, that they may come prepared to the Lord's Supper.

1 Cor. 11. 20. to the end, the Apostle proves the necessity of preparation, both from the nature of the Ordinance, or the institution of it, the benefit that we reap by coming prepared, and the mischief that befalls those that come unworthily, and the scandal given to others. Our hearts are deceitful, Ier. 17. 9. sin is deceitful. Satan is full of stratagems. The holy Ghost often warns us, Be not deceived, Let no man deceive you, James 1. 26. Of all deceit self-deceit is the worst.

Vers. 28. Examine himself ] 〈 in non-Latin alphabet 〉 is borrowed from civil affairs. For among the Athenians before any were admitted to any office or place of Magistracy, they were examined whether they were fit or no.

And so let him, &c.] Do it in Christ's manner, and to his end, Eccl. 5. 1. 1 Sam. 16. 5. 2 Chron. 35. 6.

The Church of Christ in all ages have required solemn preparation for the Sacrament, as the Liturgies and Directories of Reformed Churches show.

In the Primitive Church there was rather an excess then defect. Zanchi observes that it was the occasion of instituting of Lent, because of their coming to the Sacrament at Easter.

The ancient Fathers and primitive Christians the night before they received sat up and prayed, which they called their vigiliae.

Reasons. First, Because of God the Lord and Master of the Feast, Job 13. 11. Prov. 23. 1.

Observe five things in that Parable, Matth. 22.

• 1. The King comes to see his guests, God observes what hearts we come with into his presence.
• 2. He makes diligent enquiry, takes notice of everyone personally, there was but one without the wedding garment, and he could not lie hid.
• 3. Mark his impartiality, as soon as he espies him, he saith, Friend, how ca •• est thou in hither?
• 4. How inexcusable those are that abuse the Ordinance: when he was charged that had not the wedding garment, he was silent.
• 5. The rigor and indisposableness of the sentence, v. 13.

Secondly, Because of the Feast itself, being heavenly and for the soul. At this Ordinance we have the highest and most solemn intercourse with God that we have in any Ordinance, we renew not the Covenant in prayer and reading the Word.

Thirdly, Christ's practice before his institution doth teach as much, in that he washed his Disciples feet, John 13.

Fourthly, Our hearts are naturally profane and wicked and indisposed to this duty, if we were so perfectly holy as we should be, we should be ever ready for holy performances, but our hearts gather soil exceedingly. Purge out the old leaven before you come to eat Christ our Passover that was sacrificed for us, 1 Cor. 5. 7. What he meaneth by the old leaven he telleth you in the next verse, it is the leaven of malice especially that we must be careful to purge out. According to our preparation will our profit be, if one come fitly it is a means of a great deal of good, Communion with God, sealing the Covenant, the Lord and we are made friends under seal, partaking the body and blood of Christ. It is like our evidences in the time of trial, when our Land is questioned 2 Chron. 30. 3. our hope in the Resurrection lies in this, John 6. 54. it seals our initiation and exhibits our growth in Christ. A Sermon will confirm but one particular grace, as patience or the like, but the Sacrament confirms the body of graces, and a man receives an influence of grace into his whole soul.

The Apostle in the Conclusion of the 1 Cor. 11. appoints this as a great remedy to prevent the judgment of God for their abuses about the Sacrament, to judge ourselves,

• 1. Self-abasing will follow self-judging.
• 2. Justifying God, Rom. 3. 4.
• 3. Sin will be bitter to such an one.
• 4. He will not judge others, Rom. 14. 3, 4.

A child of God may receive unworthily:

• 1. By coming carelessly and negligently to the Sacrament.
• 2. By coming in the guilt of any one sin unrepented of.

Fifthly, Because of the danger of coming unprepared, Matth. 22. the Devil will enter into • s as into Judas, Luk. 22. 3. compared with John 13. 27. If we receive not Christ we receive Satan. Cyprian saith of the Lord's Supper, P • tro remedium, Iudae venenum, 1 Cor. 11. 17. 27, 29, 36.

The staying away will not prevent the danger, Matth. 22. those that would not come to the Supper when invited, were destroyed as well as those that came without the wedding garment. Not to come is to starve our souls, to come unworthily is to poison them.

One is said to be guilty of the blood of Christ, 1 Cor. 11. 27. that is, a murderer of Christ, divers ways.

• 1. Christ is really present, though not corporally and locally, he looks upon the injury done to the Elements as done to himself, if one wrong insignia majestatis, the Kings coin, or the like, it is treason.
• 2. The same bent and disposition of heart that carries a man to profane the Elements, would carry him to crucify Christ: Christ is sacramentally united to the bread and wine.
• 3. In the Sacrament Christ is set forth as crucified, Gal. 3. 1. Isa. 53. 6. our sins crucified him; he whose heart is not affected with such an object allows the deed of the Jews, is an accessory post factum▪
• 4. There is a great resemblance between Judas his act and yours.
  • 1. He was a Disciple, so thou a Christian.
  • 2. He did betray Christ for a small matter, Zech. 11. 10, 11. so thou preferrest a base lust before him.
  • 3. He betrayed him with a kiss, thou at the Sacrament.
• 5. Thou wouldst make Christ die in vain, Christ's death is useful for satisfaction and sanctification; satisfaction of God's wrath and sanctification of our hearts, we trample his blood under our feet as unholy, that is, common.

Vers. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation, or judgment to himself. Damnation if he be a reprobate and impenitent hypocrite, judgment though he be regenerate and a true believer. M. Hilders.

God punisheth this sin in his children with inward and outward chastisements. The Lord abhors the like offense in the Sacrifices, Mal. 1. 7.

This worthy receiving is not a legal worthiness, Secundum absolutam dignitatem, wherein one can plead that the thing he doth deserves the thing he would have, but an Evangelical worthiness, Secundum divinam acceptationem The original of all our worthiness is the change of the Covenant, Exod. 12. 43. Every man by nature is under the Covenant of works, he that was uncircumcised might not partake of the Jewish Passover. Circumcision notes two things, 1. A change of the Covenant. 2. Sanctification of a man's nature, Col. 2. 11. He that was uncircumcised was out • of Abraham's Covenant and unregenerate. This change of the Covenant comes by the change of your Head, your union with Christ, Gal. 3. ult. Corpus Christi non edunt qui de corpore Christi non sunt.

We must seriously examine our state, whether we be in the state of grace, 2 Cor. 12. 5. The children of God mistrust their own searching, and desire God to search them, Psal. 139. lat. end. Thou must be a new creature cut off from the old stock, and engraffed into a new, thou must close with Christ and accept of him, and then virtue will come from him, Gal. 2. 20. Bread and Wine are turned into the substance.

When the Sacrament is received without due and diligent preparation, it is received unworthily, verse. 28. The Apostle prescribes this remedy against unworthy receiving; we should diligently prepare for every religious duty. We should be much in examination, the strongest acts of grace are reflex acts, this is a Gospel command, therefore carries with it a Gospel-promise, it is a duty at all times. Our examination is a setting ourselves in the presence of God, and passing sentence on our ways, as God would have us.

There is a twofold preparation required,

• 1. Habitual, standing in the having of all such dispositions and graces as qualify a man for the work of receiving, knowledge, faith and repentance, love, obedience, this is at our first conversion, Ephes. 2. 10. & 6. 14.
• 2. Actual, which stands in the exciting and awakening of those graces and dispositions, and renewing of them when one is to receive. Both these must be in him that will receive in due order.

Actual preparation consists

• 1. In the solemn sequestration of a man's self.
• 2. In examination of our sins and graces.
• 3. In being humbled for our sins, and in renewing and quickening the former graces.
• 4. In raising and stirring up in ourselves strong desires after Christ.
• 5. In stirring up in ourselves a strong expectation of the benefit of the Sacrament.
• 6. In seeking God in special, and more then ordinary manner by prayer.

1. A solemn sequestration of the soul from all other avocations whatsoever. There must be some sitting of a man's self for the duty, from the time that a man hath notice of the Sacrament to be administered. But at the day before, a man should at the least toward the end of the day separate himself from all other thoughts and occasions, and mind wholly the work of preparation to the Sacrament.

This sequestration of a man's self stands in two things,

• 1. In setting aside all lawful thoughts, occasions and businesses of our callings.
• 2. In summoning, calling and collecting together all the powers and faculties of the soul to attend upon the business now in hand.

Examination of our sins and graces, of the multitude and heinousness of our sins, of the truth of our graces, the growth of them, and our wants.

I shall lay down the rules of examination, and the things to be examined:

1. The Rules whereby we are to examine ourselves are the Law and Gospel.

• 1. For finding out the number of our sins.
• 2. The uses of them for finding out the measure of them.

The things to be examined, are our sins and graces.

I. Of the Rules.

The Law.

The Sum of the Law is set down in the ten Commandments, and they are divided into two Tables.

The Commandments of the first Table are the four first, and they teach us our duty which we owe unto God immediately. The Commandments of the second Table are the six last, and they teach us our duty which we owe unto our Neighbor.

Our duty to God is to love him with all our hearts, with all our strength, with all our might, with all our thoughts. Our duty to our Neighbor is to love him as ourselves both in soul and body, goods, good name, person, chastity.

The first Commandment is, Thou shalt have no other gods but me, or, before me.

The general duty of it is to make God my God, by yielding unto him all such respect as appertaineth to him in regard of his being our Creator, and the first fountain of all being. This is a total and general subjection of the whole man unto him.

Duties required herein, are

• 1. Of Dependance, whereby we make God the chief and principal object of all the powers of our whole man, so far as they are capable of him.
• 2. Of Conformity, whereby we order all our powers toward other things in that manner and measure that he doth require, and so become subject to that authority, power and command that he hath over us as a Creator.

1. Duties of Dependance.

We must set all the powers of the soul principally upon him.

• 1. The Understanding,
  • 1. To know him as he hath revealed himself in his Word and Works.
  • 2. Faith to believe him, that is, to think things true, because he saith them.
  • 3. Humility, acknowledge him to be the first and best Essence, rightly discern the infinite distance and difference between him and us, and confess his unspeakable excellencies above us, and our most vile baseness in comparison of him.
• 2. The will, willing his glory above all things, and then choosing his favor and grace.
• 3. The imagination or thinking power, to be thinking of God more plentifully, largely, constantly, then of all other things.
• 4. Memory, perpetually to remember him, and to set him at my right hand, as David saith.
• 5. The affections of Love, Fear, Joy, Confidence, must be set upon him with all their strength.

We should also speak more abundantly of God and his Excellencies, then of all things else besides.

2. Duties of Conformity.

All the powers of man are to be set on other things according to his direction and appointment.

• 1. The Understanding,
  • 1. To know his will.
  • 2. To believe his promises and threats.
  • 3. To make use of the things we know.
  • 4. To esteem of heavenly things above earthly.
• 2. Conscience, or a knowing with God, in which 1. The acts it is to perform. 2. The rule which it must follow in performing those acts.

The acts it is to perform are twofold:

• 1. In regard of our estate to acquit and condemn.
• 2. In regard of our actions.
  • I. Before the doing, if need be to admonish me to them.
    • 2. If sinful, to restrain me from them.
    • 3. If indifferent, to leave them to our wills.
  • II. After the doing.
    • 1. To comfort in them if commanded.

    • 2. To check for them if forbidden.

      The Rule which it must follow in performing these acts is the revealed will of God.

  • III. In the manner of doing.
    • 1. Sincerely in checking for one sin as well as another.
    • 2. Tenderly, for a little thing.
    • 3. Effectually, so as not to suffer corruption to gain-say▪
    • 4. Peaceably, to drive to God not from him.
  • 3. The will to be flexible to God's will.
    • 1. Obedience, a full purpose to do all that God requires, and leave all that he forbiddeth for his sake.
    • 2. For good things received, thankfulness, for evil, patience.
  • 4. The thinking power, Memory, Speech, Senses and Affections to be exercised more abundantly on heavenly things then earthly.

  The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word, to worship him in spirit and truth.

  Divine Service must be according to God's command:

  • 1. For Matter of it, in regard
    • 1. Of the Person worshipped, the living God alone, conceived of in the pure apprehension of the mind, without any sensible representation.
    • 2. The parts or kinds of worship, that they be by him appointed, which are
      • 1. Ordinary, such as are to be done constantly, and in a settled course, which are three-fold,
        • 1. Public.
        • 2. Private.
        • 3. Indifferent.
          • 1. Public
            • 1. Preaching of the Word.
            • 2. The administration of the Sacraments, Baptism and the Lord's Supper.
          • 2. Private
            • 1. Conference.
            • 2. Meditation.
          • 3. Indifferent
            • 1. Prayer.
            • 2. Reading the Scriptures or other good 〈…〉 .
            • 3. Catechizing.
            • 4. Singing of Psalms.
      • 2. Extraordinary, such services as are t • be •• ne now and then upon special occasions.
        • 1. Fasting.
        • 2. Fea •• ing.
        • 3. Vows.
  • 2. The Manner of the performance of Divine Service is three-fold,
    • 1. A due preparation before.
    • 2. A right carriage in them, doing them
      • 1. Truly and sincerely upon the right Motives, Causes, God's Commandment and Will, and our own Duty and need, and for the right ends, viz. the pleasing of God, and procuring of Grace and increase of virtue in our souls.
      • 2. Reverently, with a special apprehension of God's presence and greatness.
      • 3. Faithfully, with a believing of God's truth therein, and promising to ourselves the blessing he hath promised.
      • 4. Devoutly, that is, with a diligent attention of the mind to the words and matter, and whole work in hand.
    • 3. A right making Use thereof after.

  The third Commandment enjoins the common worship of God, that is, the right carriage of ourselves to his honor in all our common affairs, so far forth as we have anything to do with him therein.

  The general duty of it is to live holily.

  To sanctify God,

  • 1. Inwardly, by seeing him in his works,
    • 1. Of chastisement, to be patient, penitent.
    • 2. Of Mercy, to be thankful and obedient.
  • 2. Outwardly,
    • 1. In word, by the lawful use of an Oath, by a reverent mention of God's Titles and Attributes upon any occasion, by good conference, and making confession of his truth.
    • 2. In our Deeds and Actions,
      • 1. In General, to aim at his glory in all our works, and live to him and not to ourselves.
      • 2. More Particularly, in two things,
        • 1. In suffering Persecution cheerfully for Righteousness sake.
        • 2. By a sanctified use of God's creatures, of anything whatsoever we do, whereto four things are required,
          • 1. Knowledge out of the word of God concerning the lawfulness of our doing such things.
          • 2. Craving God's blessing in the use of Meat, Drink, Marriage.
          • 3. Returning Thanks to God for his goodness.
          • 4. Moderation in the use of them.

  The fourth Commandment appoints the consecrating of a special time, viz. every seventh day after six of labor to holy and religious exercises.

  The full Sum of it, is, After thou hast bestowed six days in ordinary and common businesses, thou shalt bestow the seventh day in exercises of piety and religion.

  The things commanded in this precept are two

  • 1. Preparation to the Sabbath, in the word Remember, which is done two ways,
    • 1. All the week long by diligence, fore-sight, moderation in the labors of our calling.
    • 2. On the sixth day towards the end of it by a seasonable breaking off our labors, and making all things ready for the Sabbath.
  • 2. Celebration of the Sabbath, not only observing and keeping it ourselves, but preserving it, and looking that our Inferiors and others under us at the least outwardly keep it.

  We must

  • 1. Rest from thoughts, words and deeds that concern worldly things, but only for necessity and mercy.
  • 2. Sanctify it by bestowing it in the exercises of Religion, which for the manner are to be done cheerfully, consecrating the Sabbath unto the Lord as a delight.

  The fifth Commandment enjoins the performance of all such duties as appertain to men in regard of their place, that we show due respect to our Superiors, Equals and Inferiors.

  Our Duty to our Governors is to honor and reverence their persons willingly, to obey all their lawful commandments, to bear their reproofs and chastisements submissively, patiently, and fruitfully.

  The particular Duty of Children to their Parents, besides these common duties, is

  1. To love them very much, to maintain them if need be in sickness and age, and to be guided by them in marriage.

  The particular Duty of Servants is to be trusty and painful in the business committed to them by their Governors, as well in their absence as presence.

  The particular Duty of Subjects to their Kings and inferior Magistrates, is to defend their persons against all violence offered to them by any according to their places, and to render them willingly all due services and payments.

  The Duty of People to their Teachers and spiritual Pastors, is to submit to their Ministry, and to reward them with plentiful maintenance.

  The Duty of the younger to their betters in age, is to behave themselves toward them reverently, and to take their good advice.

  Our Duty towards our betters in gifts, is to take notice of their gifts and to respect them accordingly.

  The common duty of all Governors towards those that are under them, is to rule them wisely, mildly, and equally, taking care by their authority to plant true Religion among them.

  The particular Duty of Parents toward their children, is to give them fit instruction and correction, to help them to some honest Calling, to dispose of them fitly in marriage, and to lay up for them according to their means.

  The particular Duty of Masters toward their servants, is to use them justly and mildly for work, diet, reward and chastisement.

  The Duties of man and wife each towards other, are these

  Both must love each other above all other persons; he must cherish her as his own body, and she must be an helper to him, and yield to him as her Head.

  The particular Duty of Kings and other Magistrates, is to make fit Laws, and to see them duly executed for the maintaining of peace, honesty and godliness.

  The Duty of Ministers toward their people, is to guide them in the right way by life and doctrine, to oversee their carriage, and to administer the Sacraments duly to them.

  The Duty of the ancienter toward their younger, is to further them in goodness, by grave carriage and good counsel.

  Their Duty that have better gifts then others, is to use the same readily and humbly for the help of such as want them.

  The Duty of Equals is

  • 1. To think better of their Equals then themselves, and to esteem of them above themselves.
  • 2. In giving honor to go one before another.
  • 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves.

  The sixth Commandment enjoins all due care of our own and neighbors safety, Temporal and Spiritual.

  For our own temporal safety we must shun all distempered passions and needless perils, using food, rest, and other means of health and strength, cheerfully and moderately.

  For our spiritual safety, we must carefully • lee all sins, and the occasions of them, and use all means of getting grace and salvation.

  For our neighbors natural safety, we must keep wrath, malice and hatred out of our hearts, heartily loving all men, even our enemies. We must also pity and help the distressed, show kindness and meekness to all, even those that hurt us, not revenging ourselves, nor hurting or grieving any by evil deeds or speeches.

  For our neighbors spiritual safety, we must exhort, comfort and admonish one another with all meekness, and must pray one for another.

  The seventh Commandment requires all care to preserve our own and our neighbors chastity.

  To preserve our own chastity we must abhor all impure desires, behaviours, speeches and deeds with all occasions provoking thereto, and must use temperance and sobriety with fasting and praying at fit times, and diligence in our calling.

  We must preserve our neighbors chastity by modesty and shame-fac'dnesse in attire, words, countenance and gesture.

  The eighth Commandment requires a right carriage of ourselves in regard of our own and our neighbors goods.

  In respect of our own goods, we must get them justly, and keep them thriftily from evil and idle expenses, use them liberally for good purposes, and not set our hearts upon them.

  For our neighbors goods, we must neither take nor keep anything from any man (whose own it is) by force, fraud or unequal bargains, we must seek the profit of our neighbors as our own profit.

  2. We must do to them as we would have them do to us, and not corrupt justice and equity by partiality and self-love.

  The ninth Commandment requires all due care of maintaining our own and our neighbors good name and credit:

  • 1. Our own by lowliness and esteeming meanly of ourselves, accounting others better then ourselves, by being true, sparing and holy in our speeches, innocent and humble in our carriage, sling ill company and all appearances of wickedness, and abounding in good works.
  • 2. Our neighbors by judging and speaking the best of them, their words and deeds, praising their virtues and defending their innocence.

  The tenth Commandment requires that we be fully contented with our own condition, and keep out all inclinations and motions after the things that pertain to others.

  II. The Gospel.

  The Law holds forth the holiness and purity of God, the Gospel holds forth the grace and favor of God, Rom. 2. 4.

  There are two great ends of the Gospel and the Ministry of it:

  • 1. Union with Christ, 2 Cor. 11. 2.
  • 2. Reconciliation with God, 2 Cor. 5. 20. The Angels sang (when Christ was born) on earth peace, and good-will toward men.

  The Gospel hath two parts, as some say.

  • 1. All are cursed and damnable sinners. This must be believed so firmly, as that we assent to the particular, comprehended under the general, bringing it home to myself, and saying to myself, I am a cursed and damnable sinner.
  • 2. Jesus Christ is a perfect and all-sufficient Savior, he can and will save all penitent sinners, and me also among the rest upon my turning to him. He hath sealed this to me in Baptism, which is the Baptism of repentance for remission of sins, which doth assure me, that upon repentance shall by the blood of Christ attain full remission of all my sins, this is •• believe the Gospel.

  We have gone asiray like lost sheep, but he hath laid upon him the iniquities of us all.

  Rom. 3. 23, 24. For all have sinned, and come short of the glory of God. Being justified freely by his grace, through the redemption that is in Jesus Christ.

  The terms of the Gospel are three:

  • 1. To choose Christ as he is there offered, John 6. 40.
  • 2. To receive the Gospel with readiness, Act. 17. 17. Mat. 13. 44.
  • 3. That we should give up all for Christ, and to him. Rom. 12. 1.

  It requires three things especially of us:

  • 1. True Repentance for sins committed.
  • 2. True Faith in the Mediator, which expiates sins.
  • 3. A sincere desire to obey God which hath pardoned us our sins.

  Impenitency, unbelief and disobedience then are sins against the Gospel.

  Sins against the Gospel are greater then sins against the Law, Heb. 2. 3. because committed against greater light and greater love, the love of the Father in sending of Christ, of Christ in coming, of the Spirit in manifesting, therefore the curses and punishment of the Gospel are grievous, Mat. 3. 10. Mark 16. 16. He that loveth not the Lord Jesus, let him be Anathema Maranatha.

  Psal. 2. 12. Christ is the best friend and worst enemy. His wrath is

  • 1. The wrath of a Mediator and Deliverer, who then shall speak a good word for you? Psal. 50. 22.
  • 2. He is able to execute his wrath, he hath all power in his hand as well as all love in his heart.

  Two sorts of sins ripen men for wrath:

  • 1. Sinning against Ordinances, Ezek. 10. 2. Amos 8. 1.
  • 2. Sinning against the Gospel, Matth. 3. 10.

  Having laid down the rule, viz. the Law and Gospel for the finding out the number of our sins, I shall now show the uses of them for finding out the measure of them.

  First, For the Law, we must not be content to rip up our sins by the Law, but aggravate them.

  • 1. By the greatness of the Commander, the great God of all the world that gave the Law with thunder and lightening is offended. He is glorious in his Essence, Subsistence, working sin provokes the eyes of his glory, Isa 3. 8.
  • 2. By the latitude and extent of every Commandment, Psal. 119. 96. it binds the conscience and commands the heart, forbids all sins at all times, together with their causes, occasions, provocations, signs.
  • 3. Consider the filthiness and sinfulness of sin , it is called filthiness itself, and is worse then hell, for that is of God's ordaining. Persons and things are termed evil from it, evil Angels, men, times.
  • 4. Consider the price of the blood of Christ, and the greatness of his punishment, sin was such a heinous and notorious thing that nothing else could satisfy God, all the Angels in heaven could not expiate one sin.
  • 5. Aggravate sin by the person sinning, from the evil circumstances and unprofitable ends, by the effects, giving scandal, 2 Sam. 12. 14. by the manner of committing it, willfully and with a high hand▪

  Secondly, We should labor especially to mourn for Gospel-sins.

  • 1. Because the sins of the Gospel carry the greatest guilt.
    • 1. They are against the second Covenant, the Heathens perish under the guilt and curse of the first Covenant, the second Covenant was never offered to the Devils, when they fell from God they had never a second offer of mercy.
    • 2. They are against the blood of the Son of God, Heb. 6. 6. & 10. 29. To sin against God in his Son, is a greater sin then to sin against the Law, the Law is subservient to Christ in the Gospel.
  • 2. No man lies under such fierce wrath, 2 Cor. 2. 15, 16. no condemnation is confirmed by an oath but theirs, Heb. 3. 11, 12.
  • 3. That which should have been for your welfare becomes your snare, Acts 26. 18. Heb. 6. 10. Isa. 28. 13. The Gospel is like Paracelsian Physic, if it do not cure it will kill.
  • 4. None do lose such high services, Matth. 7. 22, 23. they do not the work of the Gospel with a Gospel-spirit, and out of a Gospel▪principle.
  • 5. Satan will insult and triumph over none so much as Gospel-sinners, Matth. 12. 43, 44.
  • 6. The worm of conscience will not feed so fiercely on any, Mar. 9 43. when he compares his former hopes with his present irrecoverable condition, because no sinners had those helps, nor were raised to those hopes.

  Ponder on your own sins what they are and what they have deserved. Look on original corruption, the foul sea of all wickedness, which is called a body of sin, Rom. 6. 6. A Law in our members, Rom. 7. 23. Consider that thou hast a naughty nature, whereby thou art averse from God and goodness, and extremely prone to all sin, Psal. 51. 5. Isa. 48. 8. all men in every part are under the guilt and power of it, Rom. 3. 16, 23.

  2. Humble thyself; Labor to be base for this, though thou hast not committed such foul sins as others, yet if God should leave thee to thyself and thine own evil heart thou wouldst soon be as bad as the worst.

  3. Call to mind likewise the gross actual sins thou hast committed before or since thy calling: Wast not thou given to all manner of pollution before the Lord gave thee knowledge of him, and since thy calling?

  4. Consider thy continual daily slips and infirmities, thy sins of omission and commission; how apt thou art to be angry, impatient, thy carnalness in good duties, and distraction in the performance of them, thy forgetfulness of God, and thy later end.

  5. Consider also whether there be not some unknown secret fault that thou hast not yet repented of, and pray to God to discover it to thee.

  Lastly, Call to mind what sins thou hast committed since the last Sacrament, and bewail them.

  Meditate also on the sufferings of Christ for these gross sins and daily iniquities. His great abasement, Psal. 22. 6, 7, 14. to 19. v. Isa. 53. 3, 4, 5, 6, 7. to the 11. v. He was born like a beggar, lived like a beggar, the Devil tempted him, he was falsely accused, betrayed by one of his Disciples, denied by another, forsaken by the rest. He was amazed with fear, and encompassed with sorrow, Mark 14. 34. Two of the most tormentful passions, was in an agony, and did sweat drops of cloddy blood in such abundance as it fell to the ground, was condemned, mocked, spit upon, whipped with rods after the manner of the Romans , crowned with thorns, laden with the Cross, nailed on it, stretched and retched in all his joints.

  He suffered much in his body, but his chief sufferings were in his soul, Isa. 53. 10, 11, 12. He took our soul as well as body, and came to redeem it, that being the chief part, Quicquid induit Christus, obtulit. He suffered

  • 1. As a public person, as the second Adam, Rom. 5. 14.
  • 2. For our sakes and benefit, Isa. 53. he is said six times to bear our iniquities.
  • 3. Not only for our good, but in our room, Heb. 7. 22. not only nostro bono, but nostro loco, 1 Tim. 2. 6. Mat. 20. 28. for otherwise he should have suffered no more then other men; the Martyrs suffered for the good of the Church, Col. 1. 24. 2 Tim. 2. 10.
  • 4. He took upon him the burden of our sins by way of imputation, 1 Pet. 2. 24. 2 Cor. 5. 21.

  Smite on your breasts, and say, For my worldliness, anger, all these evils befell my Savior: Lord, for thy mercy sake in Christ pardon and heal me, Shall I pollute my body with uncleanness, when Christ suffered so bitter things? Shall I ever be angry again? O Lord by thy grace I will not: Let me have thy power to kill these sins.

  See the strictness of divine justice, and the dreadfulness of God's wrath, God spared not his own Son, and when his Fathers wrath lighted on his soul, he was much troubled, and the great evil of sin, it caused Christ's human nature to be •• raid, Matth. 26. 38.

  The desert of sin is seen in Christ's suffering,

  • 1. In respect of the person who suffered for it, God's only Son who never provoked him. John 3. 16. Rom. 8. 31.
  • 2. In respect of the penalties he underwent for sin, it made him to cry, sweat and pour out strong supplications, Isa. 53. 10.

  The Law shown the filthiness and evil of sin by the many Sacrifices and aspersions of blood which it required, but they were of beasts and their blood; but the Gospel shows the demerit of sin more fully, and how odious it is to God, since Christ must die to expiate it, and also the abundant love both of the Father in delivering his own Son to death for the salvation of sinners, John 3. 16. 1 John 4. 9, 10. Rom. 8 32. and of Christ in taking upon him our nature, and in exposing himself to so much misery here on earth, and at last to an accursed death for us, Phil. 2. 7, 8.

  We are to remember Christ in the Sacrament:

  • 1. Because the Lord will have in the Sacrament of the New Testament, the great end of the Passover to be accomplisht, Exod. 12. 14.
  • 2. That we may answer the goodness of Christ to us, he hath us always actually in remembrance, Exod. 28. 21, 29.
  • 3. Because if we have any benefit by this Sacram nt God must remember Christ for us.
  • 4. Upon our actual and affectionate remembrance of Christ depends all our benefit by this Sacrament.

  We have dispatched the examination of our sins, in the next place our graces are to be examined.

  The graces that must be tried and examined, are our Knowledge, Faith, Re 〈…〉 , Love, and hungering after Christ, the truth, growth or wants of them, 〈…〉 examined.

  The truth of them.

  1. Knowledge. The words, examine, show forth, discern and judge, all betoken knowledge.

  We must get Knowledge:

  • 1. Of the Law of God.
  • 2. Of the Doctrine of Redemption by Jesus Christ.
  • 3. Of the Nature, Necessity and Use of the Lord's Supper.

  We must know our estate by nature and by grace:

  • 1. Because otherwise we cannot be thankful to God for his benefits as we ought.
  • 2. In the Sacrament Christ is offered, and the Covenant sealed. By nature we are dead in sin and bondslaves of Satan, by grace we come to be children of God, and heirs of salvation.

  We must know what the elements and actions in the Sacrament signify. That the bread signifies the body of Christ, and the wine his blood, that the breaking of bread betokens the crucifying of Christ, that the giving of the bread and wine notes the action of God the Father offering Christ to all and bestowing him effectually upon every worthy receiver, the receiving of the bread and wine signifies our receiving and feeding upon Christ by faith.

  2. Faith is required in those that come worthily to the Supper of the Lord.

  There must be an active and lively faith in the Sacrament to take Christ by an a of confidence, and give up ourselves by an act of resignation.

  The great spiritual graces of the Gospel are Faith and Love:

  • 1. Faith is the great command of the Gospel, Believe in the Lord Jesus.
  • 2. It is the great promise of the Gospel, Ephes. 2. 8.
  • 3. It is the great condition on which all the promises hang, Isa. 79. Heb. 11. 6.

  Faith empties the soul more of itself then all other graces, it gives all the glory to God, Rom. 4. 20. and often besides in that Chapter. It is the eye of the soul whereby we discern Christ, Heb. 11. 1. 2 Cor. 4. • lt. it is the stomach of the soul. Christ describes believing by hungering and thirsting, it is the foot of the soul whereby we approach unto Christ, Heb. 10. 22. He that comes unto me shall never hunger, and he that believes in me shall never thirst. It is our hand to embrace the promises, Heb. 11. 30. therefore believing is often called eating and drinking, John 6. He that eats my flesh and drinks my blood hath eternal life. Gal. 2. 30.

  Faith makes Christ precious, 1 Pet. 2. 7. and the soul also to Christ, 2 Pet. 1. 2. Faith is an assent to all truths revealed, yet the special act of justifying faith is our closing with Christ, our rolling ourselves on him. It is a cleaving to the whole word of God, and an obediential resting upon Christ alone for salvation. This is the only grace that jus • ifieth, Whom he hath set forth for our propitiation through faith in his blood. No grace brings so much comfort to the soul, The just shall live by his faith.

  Reasons why we must bring faith to the Sacrament:

  1. It is the Table of the Lord, therefore none must be admitted, but those which are of his family, Gal. 6. 16. Christ hath instituted it that he might give himself by it, he gives himself only to his members, true believers.

  2. It is a seal of the Covenant of grace, therefore belongs to none but such as are in Covenant, none are in Covenant with God and Christ but believers, 1 John 3. 24.

  3. Because the Sacrament was instituted for the confirming and further strengthening of our faith, it begets not faith but presupposeth it, Rom. 10. 14, 17. & 4. 11.

  4. The word profits not without faith in them that hear it, Heb. 4. 2. the same thing is held forth in both. Christ is held forth in the Word sounding to the ear, and offered in the Sacrament by the promise, there he is visible to the eye of faith, John 3. 14, 15. and is offered for spiritual nourishment. Faith is the hand and mouth of the soul, whereby we receive and feed on Christ, John 1. 12. John 6. 19.

  In bodily feeding there is, 1. Sense of want, so in spiritual of the want of Christ. 2. Apprehension of the suitableness of the food to ones condition, so here. 3. Appetite, earnest desire in the soul after Christ. 4. Taking of food, so the soul of Christ. 5. Eating. 6. Digesting. 7. Distribution of the nourishment.

  5. No benefit is to be expected from any Ordinance but by faith, Christ himself profits not unbelievers, Tit. 1. 15. we cannot receive the Sacrament to our comfort without it.

  2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this, here are three several words to press this duty. Interpreters generally say, the meaning is, whether you have faith or not, but this is a higher expression, Acts 8. 33. Rom. 8. 8, 9. We say of a very malicious man, such a one is in malice; and of one that is drunk, such a one is in drink.

  1 Pet. 1. 7. The trial of Faith is precious,

  • 1. By this trial we attain to a certainty.
  • 2. By this it attains purity: God tries it by affliction, men by examination, by both it is refined.
  • 3. The trial of gold is but for a little time, By faith you lay hold on eternal life; the purer the faith, the surer the hold.
  • 4. By trying it hath a higher esteem, Revel. 3. 18. The trial of gold makes it the more precious in your esteem, and the trial of Faith makes it more precious in God's esteem.

  Marks of Faith.

  First, Know whence we had Faith, God gives it, and whether we have received it in the ordinary way by which God▪ works it, the Word, I am. 1. 18. Faith comes by hearing, and it is increased by the same means by which it is begotten, Dost thou highly prize the Word? Hath it wrought Faith in thee?

  Secondly, Try by what steps and degrees faith hath been wrought in thee.

  • 1. Such see their misery by sin, and their inability to help themselves, Acts 2. 37.
  • 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good, Isa. 55. 1. hereby one is brought to deny himself and his duties, and to have recourse to him, and rest on him for comfort.

  Thirdly, From the effects, where Faith is it will show itself.

  • 1. It purifieth the heart, he is clean in heart and life, 2 Cor. 7. 1. Acts 26. 9. & 18.
  • 2. Overcomes our spiritual enemies, the world, This is the victory whereby we overcome the world, viz our Faith, John 5. 4. Satan, 1 John 2. 18. & 5. 18. Gal. 5. 6.
  • 3. It works by love, Ephes. 1. 15.

  Fourthly, True faith is ever growing, a true faith may be weak, but all living things grow though one do not perceive it. Do you trust God now the better for the many experiences you have of him? Art thou sensible of thy doubting and unbelief?

  Motives to persuade men to believe:

  Consider,

  • 1. Who offers Christ, God, how will he take it if he be refused?
  • 2. The gift, the greatness of the good offered in the Gospel, Heb. 2. 2, 3. 1 Tim. 1. 13.
  • 3. The excellencies of faith, but that I have shown before.
  • 4. The heinousness of infidelity, 1 John 5. 10. a sin both against the Law and Gospel. The first Commandment commands us to believe what ever God shall reveal, it is the condemnation, with a witness, John 3. 2. it exposeth us to the temptations of Satan, Heb. 3. 12. 2. To the fearful judgments of God, John 3. ul • . to his displeasure, Prov. 15. 8. Heb. 11. 7. to eternal wrath, John 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual, the Word, Heb. 3. 2. afflictions, the Sacrament, 1 Cor. 11. 29.
  • 5. The willingness of God to receive a poor sinner.
    • 1. God alone provided the medicine that should cure us, Rom. 3. 24.
    • 2. He wrote it in the Gospel, this is a true saying.
    • 3. Propounds Christ, hath set him forth.
    • 4. Invites sinners, Matth. 11. 1 Cor. 5. 20. He commands you to believe, 1 John. 3. 23. threatens if you refuse, John 3. ult.
  • 6. Christ consented to all this, he voluntarily came into the world to save sinners, he hath paid the ransom, hath promised that those which come to him he will in no wise cast away.

  Means to get and improve or strengthen faith:

  • 1. To get it.
  • 1. Labor to see yourselves in a lost condition.
  • 2. Know that there is no way in the world to save you but by Christ.
  • 3. Bewail your condition to God, tell him that you are a lost creature, and say, Lord, help me to believe.
  • 4. Plead the promises, there are promises of grace as well as to grace; say, Lord, thou hast said thou wilt be merciful, and why not to me?
  • 5. Wait upon God in the use of the means, hearing and the like, Rom. 10. Acts 10. 44.
• 2. To improve and strengthen it.

You that have faith, labor to improve it, 2 Thess. 1. 3, 4.

I shall premise four Cautions:

• 1. There is a common, dead faith, an ungrounded presumption gotten by the devil and men's false hearts, which is rather to be destroyed then increased. When men put all their confidence in Christ, and yet can live in all kind of ungodliness, whereas true faith is wrought by the Spirit of God, and brings forth a holy life.
• 2. Among true believers there are several sizes as it were of faith, some are strong and some weak in the faith.
• 3. The weakest faith, if true, will certainly save the soul, the weakest believer is united to Christ, adopted, reconciled, justified, hath the Spirit, all promises belong to him, and shall partake of glory.
• 4. There is none of God's servants in this world do attain so much faith as they might, the Apostles Luke 17. 5. make this their joint Petition, Lord increase our faith.

• 1. It increaseth in the use of it, To him that hath shall be given. Spiritual things increase by exercise.
• 2. Diligently attend on all the Ordinances, and treasure up experiences.
• 3. Study thyself daily, see what a wretched, worthless creature thou art, what a dead barren heart thou hast, real self-abhorring makes a man to hang on Christ.
• 4. The more thou knowest Christ, the more thou wilt believe in him, Psal. 9. 9. study to know Christ's person, Offices, the tenor and indulgence of the Covenant of Grace.
• 5. Labor to get some evidence of the work of faith in thee, that thou art in a league of love with Christ: if the ways of Christ be suitable to thy Spirit, and the bent of thy heart be against all sins, and especially thy bosom sin, it is a good sign.
• 6. Remove all impediments.

II. Repentance.

It is taken sometimes largely, and so it comprehends all the three parts of Conversion, Contrition, Faith and new Obedience.

2. Strictly for contrition alone, Act. 13. 24.

In General, it is a turning from sin to God: Or thus,

It is a supernatural work of God's Spirit, whereby the humbled converted sinner doth turn from all sin with grief and detestation of it, because thereby God is offended, and to the ways of God, loving and embracing them, and resolving to walk in them for the time to come.

• 1. The efficient cause or author of repentance is God's Spirit, Acts 1. 51. & 11. 18. 2 Tim. 2. 18. it is a supernatural work, such a work as never is nor can be wrought in any but by the almighty work of God's Spirit in a way above corrupt nature, Ier. 31. 18, 19. A man can do something toward legal duties, but one hath no principle for evangelical duties, but something against them.
• 2. The Subject in whom this grace of repentance is found (say some) is an humbled and converted sinner, 1. Humbled, that is, legally sensible of the misery it is brought to by sin. 2. Converted, that is, by God, one whose inward man is changed, Ezek. 25. 26. Repentance seems rather to precede conversion, Act. 3. 19. though full Repentance be Conversion.
• 3. The general nature of it, a turning with the terms from which and to which, an aversion from sin, and a conversion to God, Joel 2. 12. Ezek. 16▪ lat. end.
• 4. The manner of it, with detestation of sin with delight in God's will and ways, Hos. 14. 8▪ Surely, shall one say, in the Lord I shall find righteousness and peace. It is a mourn • ng for sin as sin, as it is offensivum Dei, aversivum à Deo, as it is an act of disobedience, an act of unkindness.

There are several kinds of Repentance:

• 1. Antecedent, which goes before Remission and Justification, Acts 2. 38. & 3. 19. & 8. 22.
• 2. Consequent, Repentance, melting of the heart toward God after assurance of pardon, Luke 7. 47. 1 Tim▪ 1. 12, 13, 14. Ezek. 16. ult.

Initial Repentance when one is converted, Act. 8. 22.

2. Continual, Rom. 7. 24. John 13. 10.

3. Personal or Ecclesiastical.

Some say the parts o • Repentance are to eschew evil and do good, Psal. 34. 15. Isa. 1▪ 15, 16. & 55. 7. Amos 5. 15. Rom. 12. 9.

In sin there is an aversion from God, and a conversion to the creature.

2. In repentance there must be an aversion from the pleasures of sin, and a returning to Communion with God. The virtue and grace of Christ is not only to mortify but vivify, Rom. 6. 11. Sin must be mortified before the image of God can be superinduced into the soul, Col. 1. 13. In renouncing of sin four affections are to be exercised, true humiliation is begun in fear, continued in shame, carried on in sorrow, and ends in indignation.

1. Fear ariseth from application of the curse to the provocation, we compare the sins we have committed with the threatenings of the Word, Job 22. 23. Heb. 12. 28. Shame ariseth from comparing filthiness, Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of God's goodness and our own unkindness, Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation (the highest act of hatred) ariseth from the unsuitableness of it to our interest in Christ, Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sin as damning, shame looks on it as defiling, sorrow looks on it as offensive to God, indignation looks on it as misbecoming our profession.

In turning to the Lord:

• 1. There is a serious and solemn consideration of our state and danger out of Christ, Psal. 22. 27. & 119. 59. Hab. 1. 5.
• 2. A firm resolution, Luk. 15. 18. Psal. 32. 5. & 119. 106.
• 3. A mutual exercise of holy affections, desire, hope and delight, Psalm. 119. 49.
• 4. A consecration or resignation of ourselves to God, Rom. 12. 1. 2 Cor. 5. 16.
• 5. A constant care of making good our engagement, Prov. 23. 26. Hos. 5. 4.

D ^r Twisse against Corvinus saith, there are three parts of Repentance, The Confession of the mouth, Contrition of the heart, and Amendment of life.

M. Calamy on Acts 17. 3. p. 37. saith, it consists in five things:

• 1. There must be a true and right sense of sin, as to Gospel-faith there must be a true sight of Christ, John 6. 36. so to Gospel-repentance there must be a right sense of sin.
• 2. Sorrow for sin, a spirit of mourning goes along with Gospel-repentance, Zec. 12. 10. Ezek. 7. 16. Hos. 11. 12. a sorrow according to God, 2 Cor. 7. 10.
• 3. A self-judging, Psal. 51. 4. condemning his acts, and judging himself worthy of all the curses of the Law.
• 4. A turning from sin to the Lord, Hos. 14. 8. Dan. 4. 27.
• 5. It must be grounded upon the apprehension and hope of mercy, Isa. 55. 7. Poenitentia non est sola contritio, sed sides, Luther. Therefore the Lutherans commonly make faith a part of repentance, it is the foundation of it, Non pars sed principium. P. Martyr.

One saith, True repentance consists in four things:

• 1. In a humble lamenting and bewailing of our sins, our sinful nature and wicked lives, whereby we are subject to God's wrath and eternal death, even a giving ourselves so to consider and feel the cursed effects of sin, in that it angers God, and enforceth his justice to punish us, till it makes our hearts to ache and be troubled, perplexed and disquieted, 1 Sam. 7. 6. Psal. 38. 18. Joel 2. 12. I am. 4. 9. so David and Peter wept for their sins.
• 2. A confessing the same to God particularly, Prov. 28. 13. Psal. 32. 3, 5. judging ourselves worthy to be destroyed therefore, and to perish eternally. David saith, I will confess mine iniquity, and be sorry for my sin: And John, If we confess our sins he is faithful and just to forgive us our sins.
• 3. An earnest crying to God for pardon of sin, and for power against it in the name of Christ. David, Psal. 51. saith, Sprinkle me with hyssop, that is, forgive me for his blood sake whom that hyssop represented. We must take words, and beseech the Lord to receive us graciously.
• 4. A hearty and sincere purpose to reform our heart and life, to cast away all our transgressions, to resist and forbear the practice of sin in all things, and to exercise ourselves in all righteousness, i. e. A firm purpose to leave all the evil that I know condemned, and to do all the good that I know required, a fixed resolution of heart so to do in consideration of God's goodness and grace that hath sent Christ to save the penitent.

The Antinomians say, The Saints of God once justified and in Christ, need not repentance, they cry down this as an un▪Gospel-like practice, and dislike mourning for sin, they would have nothing but faith in Christ, and rejoicing in him.

To be troubled for sin (they say) is a dishonor to the grace of God and satisfaction of Christ, our repentance and humiliation indeed cannot satisfy God, Christ hath done that, laid down a price answerable to the debt, but the Lord hath inseparably annexed repentance and remission. Act. 2. 38. & 3. 19. & 8. 22. and he requires not only an initial repentance in reference to a man's state, but a daily repentance in reference to the acts of sin, he must daily wash his feet. See Gal. 5. 31. The sin against the holy Ghost is therefore unpardonable, because the Lord will not give repentance, Heb. 6.

Repentance is Evangelical, and a Duty in regenerate persons:

First, Because it is a fruit of the holy Ghost, Act. 11. 18.

Secondly, Because none but regenerate persons can perform it, to bewail sin, and aggravate it, justifying God, condemning themselves, and laying hold on Christ.

Thirdly, The Gospel enjoins it, and threatens the neglect of it. Some places join Repentance and pardon together, Act. 5. 31. Luke 24. 47. Some it and faith, Mar. 1. 15. Act. 20. 21.

Fourthly, Christ, John Baptist and all the Apostles preached repentance, Mat. 3. 2. & 4. 17. Mark 6. 12.

Fifthly, Because it may and doth work most kindly in and with faith, when they look upon Christ whom they have pierced, and consider that they have crucified him.

Sixthly, Because it conforms us to God and Christ, in hating and subduing sin in us, it breedeth in us a loathing of sin, and gives us a victory over it. What the Pump is to the Ship, Repentance is to the soul, it keeps it clean.

Seventhly, Because we have still flesh in us to be awed, as well as the Spirit in us to be cherished.

Object. Justification is but one indivisible act of grace pardoning all sins past, present and to come.

There is a twofold forgiveness:

• 1. In foro poli, in the Court of God, so all sins past, present and to come are actually pardoned at the first act of believing and repenting.
• 2. In foro soli, in the Court of Conscience, so they are not pardoned, we shall have no comfort or assurance of their pardon till we actually repent of them.

Repentance is a part of the exercise of our whole Christian conversation, and a work to be ordinarily practiced, though there be one great and universal repentance for the change of our state. In Revel. 2. & 3. chap. among the duties God requires of the seven Churches which were all converted, of four of them he requires the exercise of repentance, Revel. 2. 5. & 3. 13, 19.

But there are some special seasons wherein God in a more special manner calls his people to repent, when he would have the practice of it more full and extraordinary, 2 Cor. 7. 11. when we should more strictly examine ourselves, and our sorrow should be much enlarged, 1 Sam. 7. 6. Judge. 2.

There are five special times for renewing of Repentance:

First, The time when God's hand is upon us in any special correction.

• 1. God expects and requires it then, Isa. 22. the first 15 verses. Zeph. 2. begin.
• 2. The servants of God have ordinarily practiced it then, Jeremiah, Job, David, Lam. 3. 39, 40.
• 3. God hath severely threatened them when they have not repented at such times, 2 Chron. 28▪ 22. Ier. 5. 3. Amos 4. The reason is, because the Lord hath appointed this exercise of repentance as the only means to remove the rod, or turn it to a blessing.

Secondly, Another special time when God would have his servants to renew their repentance, is upon their fall, when they have committed any gross sin, as David after defiling Urijahs wife, Psal. 51. and when he had fallen into the sin of numbering the people, 2 Sam. 24. So Ezra 9. when the people had married with strange wives, they wept exceedingly. So when the Church of Corinth had wrapped themselves in the guilt of the incestuous persons sin, 2 Cor. 7. Peter when he had denied his Master. Our sorrow doth not make God amends, or pacify his wrath when it is kindled; it is only a condition of the Covenant of Grace; the exercise of repentance, it satisfieth not God but the Church, it is a help to our own souls whereby our sins are subdued.

Thirdly, When the Lord calls any of his people to any special service that he would have them do for him and the Church, then they ought to renew their repentance: When God called his people to renew their Covenant, there was a special humiliation before, Ezra 8. 21. Isa. 6. When Joshua was called to build the Temple, and be an high-Priest to God, Zech. 3. When they were to come to the Sacrament they were to examine themselves thoroughly and judge themselves, so Exod. 19. 14. Else our unworthiness may stand as a bar that we shall not comfortably go on in the work of the Lord, Gen. 35. begin.

Fourthly, When we look to receive any special mercy, when we either need or expect by virtue of a promise, that God will do some great thing for us, as Isaac when he looked for his Fathers servant to return with a wife. Dan. 9. The whole Chapter is the humblest exercise of repentance that we read of, the occasion was, he expected that the Lord would now break the Babylonian yoke. Moses called the people to deep humiliation and repentance when they were to possess the Land of Canaan.

Fifthly, The time of death, when we expect our change, then is a special time for the exercise of the duty of repentance, that is a fitter time to finish then begin repentance , then we should specially look to our hearts and examine our ways. It was the commendation of the Church of Thyatira, that their last works were best; and it is the last time that we shall have to do with repentance; we carry love and joy to Heaven, and most of the Graces except Faith and Hope, there shall be no use of them; when we go hence we go to the greatest Communion with God that the creature is capable of. Esther the night or two before she went to lie with Ahasuerus, was most careful to have her body perfumed and oiled.

Motives to provoke us to the practice of Repentance, two especially, which are the great Motives to any duty.

1. The necessity of it: 2. The Utility of it.

I. The Necessity of it.

Repentance is necessary to remission,

• 1. Necessitate praecepti, Ezek. 18. 30.
• 2. Necessitate medii, one must condemn his sin, and loath himself, and prize a pardon afore he obtain it, Ezek. 20. 43. Luke 7. 47.

The Schoolmen demand, why repentance should not make God satisfaction, because it hath God for its object as well as sin, 2 Cor. 7. 10. The offense takes it measure from the object, the good duty from the subject, therefore Christ only could make satisfaction.

It is necessary, because every man must appear before the judgment seat of Christ, and receive an everlasting doom, and our plea must then be either that we have not sinned, or else that we have repented, Except ye repent ye shall all perish, while one remains impenitent, his person and services are abominable in the sight of God, Isa. 1. & Isa. 66. liable to all the curses written in the book of God. The Jews have a Proverb (saith Drusius) Uno die ante mortem poenitentiam agas, Repent one day before death, that is, every day, because thou mayest die tomorrow.

There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament.

First, Without this there can be no true desire to come to this Supper; Faith is the hand, Repentance the stomach; by a sight of sin we see our want and need of Christ.

Secondly, Without it there can be no fitness to receive Christ. We must eat this Passover with bitter herbs.

Thirdly, All should labor to have assurance of the pardon of their sins, This Cup is the New Testament in my blood for the remission of sins, without repentance there is no remission, Act. 5. 31.

Fourthly, Because sin is of a soiling nature, and doth de • ile God's Ordinance to a man's soul, and if we come in sin, we cannot profit by the Lord's Ordinance.

II. The Utility of it. The Necessity of it should work on our fear, the Utility of it on our love, the two great passions of the soul.

First, It is infinitely pleasing to Almighty God, Luke 15. per totum. the intent of three Parables there is to show what content it is to God to see a sinner to turn from his evil ways, him that had lost his Groat, his Sheep, and the Prodigal Son.

Secondly, The benefit of it is unspeakable to thine own soul.

• 1. It will remove all evil:
  • 1. Spiritual, all the guilt of sin, and the defilement of it, 1 John 1. lat. end. Isa. 1. 16, 17, 18. no more prejudice lies against thee then if thou hadst never sinned against him. Mary Magdalene was infamous for her uncleanness, yet Christ first appeared to her after he rose from the dead, all the curses due to sin are laid on Christ.
  • 2. Outward Evil, When I speak concerning a Nation, if they repent I will repent of all the evil I thought to do. See Joel 2.
• 2. B • ing all Good, it brings God's favor, that flows on the soul, God hath promised grace and means of grace to such, Ier. 3. 13, 14, 15. Prov. 1. 23. temporal blessing, Job 22. Everlasting life is their portion, it is called Repentance unto life, Act. 11. 18. Unto Salvation, 2 Cor. • 1. 10. it is a means conducing to that end.

Means of Repentance:

• 1. Diligently study to know how miserable your state is without it, read over thy doings that have not been good every day. See the evil and danger of sin, Acts 2. 21. & 3. 17, 18. & 26. 18. Ier. 31. 18. 2 Tim. 2. 25.
• 2. Repentance is the gift of God , he granted also repentance to the Gentiles, beg earnestly at God's hand that he would make sin bitter to thee, and cause thee to hate it, Zech. 12. they mourned apart, then God poured on the house of David the Spirit of supplication, Ier. 3. 18. Turn me Lord, and I shall be turned.
• 3. Attend upon the Ministry of the Word, the preaching of the Word is called the word of Repentance, the preaching of the Law, God's word is a hammer to break the hard heart, especially the preaching of the Gospel, the discovery of Christ, They shall look on him whom they have pierced. Rom. 2. The goodness of God should lead thee to repentance.
• 4. Faith in the blood of Christ; when thou seest thyself lost and undone, venture thyself upon the free grace of God revealed in the Gospel, faith in Christ will purify the heart, Acts 15. that is, instrumentally, the holy Ghost is the principal agent, You have received the Spirit by the preaching of faith.

Three things are required in Repentance:

• 1. The sight of sin by the Law.
• 2. Hearty and continual sorrow for sin by considering the filthiness and desert of it, God's judgments due for sin, his mercies bestowed on us, Christ's suffering for our sins, our own unthankfulness notwithstanding God's benefits.
• 3. Amendment, an utter and well-advised forsaking of all sin in affection, and of gross sin in life and conversation.

Renewing of Repentance, lies

• 1. In renewing a man's humiliation and godly sorrow.
• 2. In renewing his obligation to duty.

The consideration of our Savior's death for our sins should be unto us a most powerful motive to repentance. Two things are necessary in the point of repentance, for sins past to confess and lament them before God, humbly craving pardon, and for the time to come to reform and amend our lives, casting away all our transgressions, and applying ourselves to all holiness and righteousness.

Now to the performance of this duty the death of Christ must needs be to him that considers of it, the most effectual argument and mighty motive in the world. Do we not here see that the sins we have lived in are most loathsome to God, for had he not hated them with infinite hatred, would he have inflicted such horrible punishments upon our Savior his only Son by them? Do we not see that they are most dangerous to ourselves, exposing us to the suffering of intolerable evils, unless by virtue of Christ's death we be freed from them, which can never be but upon our Repentance. God hath in the death of Christ discovered such infinite abomination of sin, and withal such infinite grace to the sinner, that this should prevail with us. Paul saith, All we which are baptized into Christ are baptized into his death, and we are buried with him by baptism into his death, and we are crucified together with him, that the body of sin may be abolished. We must be made partakers of the death of Christ, if ever we will be made partakers of his resurrection; we must be made conformable to his death, if ever we will live and reign with him.

Marks to know whether our repentance be right:

• 1. If it be speedy and without delay, Satan always saith, it is either too soon to repent, as in youth; or too late as in old-age.
• 2. Constant, not cast it aside, because we repented at our first conversion.
• 3. Voluntary, and so a filial not a forced repentance, voluntary repentance speaks love to God, forced love to ourselves.
• 4. It must be deep and thorough repentance suitable to our sins: the greatest sinners if gracious, have the greatest sorrow, and their joy is the more full after, Psa. 22. 4. 2 Sam. 14. 14.

III. Love.

This is a special grace of the Gospel, it is a longing desire for the good of our brethren, or a willing that good to one which is proper to him.

There is a double Union:

First, Mystical with Christ the Head by faith, and with one another by love.

Secondly, Moral, an agreement in judgment and affection, John. 17. 11. See 21, 22, 23. v. Act. 4. 32.

Christ was,

• 1. Incarnate for this end, that his people might be one, Ephes. 1. 10.
• 2. This is often inculcated in Christ's Sermons, John 15. 17. He came from heaven on purpose to propound to us a pattern of charity, Ephes. 5. 2. Unity is the beauty, strength and safety of the Church, Act. 1. 14. See Isa. 11. 6.
• 3. Christ died for this end, Isa. 2 15, 16.