their unworthy approach, no claim nor interest unto the benefit of Christ's body, do yet usurp it, and take the kingdom of Heaven, as it were, by rapine and presumptuous violence. Certainly, if Christ will not have the wicked to take his Word, much less his body into their mouths. If the rain that falleth to the ground, returns not empty', but, according to the quality of the ground on which it falls, makes it fruitful, either in herbs, meet for the use of men that dressed it, or in thorns and briers that are near unto cursing; impossible it is, that the blood of Christ in his Sacrament should be ineffectual, whether for a blessing unto the faithful, or for a curse to those that unworthily receive it. So then, necessary it is, that before the communication of these sacred mysteries, a man prepare himself by some previous devotions: and for this cause we find our Saviour Christ washing his disciples' feet, that is, cleansing their earthly and human affections before his institution of this Sacrament. And we find Joseph of Arimathea1 wrapping his dead body in a clean linen garment, and putting it into a new tomb, never yet defiled with rottenness and corruption. And can we imagine, that he that endured not an unclean grave or shroud, will enter into a sinful and unprepared soul? The everlasting doors must first be lifted up, before the King of Glory will enter in. CHAPTER XIX. Of the form or manner of examination required, which is, touching the main qualification of a worthy receiver, Faith: the demonstration whereof is made, first, from the causes; secondly, from the nature of it. HAVING thus discovered the necessity of preparation, and that standing in the examination and trial of a man's conscience; it followeth, that we conclude with setting down very compendiously the manner of this examination, only naming some principal particulars. • Psalm 1. 16. xxvii. 59, 60. f Heb. vi. 7. g John xiii. 5. h Matth. The main query is, Whether I am a fit guest to approach God's table, and to share in the fellowship of his sufferings? The sufferings of Christ are not exposed unto the rapine and violence of each bold intruder; but he who was first the author, is for ever the dispenser of them. And as in the dispensation of his miracles, for the most part, so of his sufferings likewise, there is either a question premised, "Believest thou?" or a condition included, "Be it unto thee, as thou believest." But a man may be alive, and yet unfit to eat, nor capable of any nourishment by reason of some dangerous diseases, which weaken the stomach, and trouble it with an apepsy, or difficulty of concoction. And so faith may sometimes in the habit lie smothered, and almost stifled with some spiritual lethargy, binding up the vital faculties from their proper motions. And therefore our faith must be an operative and expedite faith,-not stupified with any known and practised course of sin, which doth ever weaken our appetite unto grace, they being things inconsistent. The matter, then, we see of this trial, must be that vital qualification, which pre-disposeth a man for the receiving of these holy mysteries; and that is Faith. To enter into such a discourse of faith, as the condition of that subject would require, were a labour beyond the length of a short meditation, and, unto the present purpose, impertinent. We will therefore only take some generalities about the causes, nature, properties, or effects of faith, which are the usual mediums of producing assents; and propose them by way of interrogation to the conscience; that so the major and minor being contrived, the light of reason in the soul may make up a practical syllogism, and so conclude either its fitness or indisposition towards these holy mysteries. First, For the causes of faith,-not to meddle with that extraordinary cause, I mean, miracles;-the ordinary are the Word of God, and the Spirit of God: the Word as the seed, the Spirit as the formative and seminal virtue, making it active and effectual. For "the letter profiteth nothing; it is the Spirit which quickeneth." What the formality of that particular action is, whereby the Word and Spirit do implant this heavenly branch of faith in the soul (faith itself having in its nature several distinct degrees, some intellectual of assent, some fiducial of reliance and confidence, some of abnegation, renouncing, and flying out of ourselves, as insufficient for the contrivance of our own salvation; and so, in congruity of reason, requiring, in the causes producing them, several manners of causalities), as I take it not necessary, so neither am I able to determine. I shall therefore touch upon some principal properties of either; all which, if they concur not unto the original production, do certainly to the radication and establishing of that divine. virtue, and therefore may justly come within the compass of these premises; from the evidences of which, assumed and applied, the conscience is to conclude the truth of its faith. in Christ. And, first, For the Word, to let pass those properties which are only the inherent attributes, and not any transient operations thereof (as its sufficiency, perspicuity, majesty, selfauthority, and the like), let us touch upon those which it carrieth along with it into the conscience, and I shall observe but two; its light, and its power: even as the sun, wherever it goes, doth still carry with it that brightness whereby it discovereth, and that influence whereby it quickeneth, inferior bodies. First, For the Word, the properties thereof are, First, To make manifest, and to discover the hidden things of darkness; for "whatsoever doth make manifest, is light." The heart of man naturally is a labyrinth of darkness 1; his works, works of darkness; his prince, a prince of darkness, whose projects are full of darkness; they are depths, devices, craftiness, methods. The Word of God alone is that light which maketh manifest the secrets of the heart; that glass wherein we may see, both ourselves ", and all the devices of Satan against us, discovered ". And, secondly, By this act of manifesting, doth light distinguish one thing from another. In the dark, we make no difference of fair or foul, of right or wrong ways, but all are alike unto us. And so while we continue in the blind i 2 Pet. i. 19. Psalm cxix. Rom. i. 16. 1 Rom. i. 21. m Plangendæ tenebrææ, in quibus me mea facultas latet. Aug. Confes. 1. 10, c. 32. Ephes. v. 11. Rev. ii. 24. 2 Cor. ii. 11. xi. 3. Ephes. vi. 11. 1 Cor. xiv. 15. James ì. 1 John. ii. 11. ness of our natural estate, we are not able to perceive the distinction between divine and natural objects; but the Word of God, like a touchstone, discovereth the differences of truth and falsehood, good and evil, and, like fire, separateth the precious from the vile. Secondly, Light is quickening, and a comforting thing. The glory of the saints is an inheritance of light;' and they are children of light,' who shall shine as the sun in the firmament:' whereas darkness is both the title and the portion of the wicked. The times of darkness P men make to be the times of their sleeping, which is an image of death; it is in the light only that men work: and so 'the Word of God' is a comforting word; it was David's delight, his honeycomb.' And it is a quickening Word too, for it is the Word of life."' Lastly, Light doth assist, direct, and guide us in our ways; and so doth the Word of God: it is "a lantern to our feet, and a light unto our paths." Secondly, For the power of the Word, it is twofold, even as all power is: a governing power, in respect of that which is under it; and a subduing power, in respect of that which is against it. First, The Word hath a governing power, in respect of those which are subject to it; for which cause it is every where called a law,' and a 'royal,' that is, a commanding sovereign law:' it bears dominion in the soul, conforming each faculty to itself, directeth the righteous, furnisheth unto good works, raiseth the drooping, bindeth the broken, comforteth the afflicted, reclaimeth the straggling. Secondly, It subdueth all enmity and opposition', discomfiteth Satan, beateth down the strong holds of sin; it is a sword to cut off, a weapon to subdue, a hammer to break in pieces whatsoever thought riseth up against it'. Now then, let a man's conscience make but these few demands unto itself:— Hath the light and power of God's Word discovered itself unto me? Have the Scriptures made me known unto myself? have they unlocked those crooked windings of my Colos. i. Ephes. v. ii. 12. • Heb. perverse heart? have they manifested unto my soul, not only those sins which the light of reason could have discerned, but even those privy corruptions, which I could not otherwise have known? have they acquainted me with the devices of Satan, wherewith he lieth in wait to deceive? have they taught me to distinguish between truth and appearances, between goodness and shadows, to find out the better part, the one necessary thing, and to adhere unto it? Am I sensible of the sweetness and benefits of his holy Word? doth it refresh my soul, and revive me unto every good work? Is it unto my soul like the honeycomb ", like pleasant pastures, like springs of water, like the tree of life? Do I take it along with me wheresoever I go, to preserve me from stumbling and straggling in this valley of darkness, and shadow of death? Again, Do I feel the power of it like a royal commanding law, bearing rule in my soul? Am I willing to submit and resign myself unto the obedience of it? Do I not, against the clear and convincing evidence thereof, entertain in my bosom any the least rebellious thought? Do I spare no Agag, no ruling sin? withdraw no wedge or Babylonish garment, no gainful sin? make a league with no Gibeonite, no pretending sin? But do I suffer it, like Joshua, to destroy every Canaanite, even the sin, which, for sweetness, I rolled under my tongue? Doth it batter the towers of Jericho, break down the bulwarks of the flesh, lead into captivity the corruptions of nature, mortify and crucify the old man in me? Doth it minister comforts unto me, in all the ebbs and droopings of my spirit, even above the confluence of all earthly happiness, and against the combination of all outward discontents? And do I set up a resolution thus always to submit myself unto the regiment thereof? in one word, doth it convince me of sin' in myself, and so humble me to repent of it; -' of righteousness' in Christ, and so raise me to believe in it ;-of his spiritual judgement' in governing the souls of true believers by the power of love, and beauty of his graces, and so constrain and persuade me to be obedient unto it? Psalm cxix. 1 Psalm xx!!!. Isai. xi. 3. xlix. 10. |