So that briefly now, the unprepared unworthy receiver is he that doth not come with answerable meet affections, and so holy and reve- rent a frame of spirit as God doth require we should bring into his presence. And those are not cleansed with the purification of the sanctuary that do not take pains with their hearts to fit and furnish them with such a meetness and holy temper. If you ask me more particularly what these are, I shall follow the apostle's method in de- scribing and taking notice of such as are pointed at, 1 Cor. xi. They are —
{1st.) All ignorant persons that cannot discern the Lord's body : 1 Cor. xi. 29, ' He eateth and drinketh unworthily, not discern- ing,' fjbr) hiaKpivoiv, not differencing, ' the Lord's body,' so the original signifieth. Persons that have not a competent measure of knowledge, and think there is no difference between the elements of the bread and wine that they see before them, and common bread and wine. They are not acquainted with this mystery, for they know as much as they know only by hearsay, and not by experience. They are not able to put a difference, and do not know the nature, use, and end of the sacrament, and cannot tell what the elements signify, but only by rote and custom. They come not with that reverence to it as if it were Christ's body, nor do consider it as a matter of such weight. They say that by the bread is meant the body, and by the wine the blood of Christ. They say, but they do not know it ; they have learned in a notion, but do not sj)iritually know it to be so , and therefore irre- verently come to it as if it were a matter of nothing. They do not
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come to it as if it were to eat Christ's flesh indeed ; men of a sottish lieart, that cannot have an intimate knowledge of the things that are of Grod, and of such an high mystery. And, indeed, it is impossible to know it as we ought but by faith.
(2c?.) Those that do not judge and condemn themselves, 1 Cor. xi. 31, 32. It is implied there they did not condemn themselves. A gra- cious prepared heart is a self-judging heart — Iniqua lex est quce se examinari non 'patitur; a wicked heart is loath to come to trial. Where the soul is sensible of some guilt, there it will not easily be called to an account. And that is the reason why vain frothy men are so averse to this duty, and to ask themselves what they have done be- fore they come to the sacrament. The strength of sin lies much in this, in that it hindereth all that it can the discovery of itself. Now the deceitfuluess of sin can never be better discovered than by self- judging ; therefore corruption doth what it can to keep us from this severe duty. Men are not willing to judge themselves ; and yet until they do they are unworthy. It would require a great conquest over many spiritual wickednesses to be able to look back into our ways ; and it is an hard matter to keep our soul from roving that it may be searched. And therefore natural men cannot exercise a restraint over their hearts till they be searched and winnowed. Hence they mislike this preparation most of all, to look into their ways, and the state of their souls. This self-judging is unpleasant, partly because of natural pride, and partly because of our laziness. It is an humbling, and it is a difficult duty. It maketh the soul to take pains to be out of love with itself j and they would fain be excused here, and desire the good Lord to pardon them if they do not thus prepare their hearts, crying out, as Naaman to the prophet, 2 Kings v. 18, ' The Lord pardon thy servant in this thing.'
(3cZ.) Those that come in uncharitableness and malice are not cleansed, as appeareth by the apostle's finding fault with the Corin- thians for this thing : 1 Cor. xi. 17-20, ' They came together, not for the better, but for the worse, because there were divisions among them.' And indeed malice rendereth the ordinance ineffectual. There are two things which we seek in it, union with Grod, and com- munion with the members. Uncharitableness in respect of both, is a very unsuitable disposition for a sacrament. As to communion with others, where the hearts are not united, communion is but comple- mental. And for union with God, God communicates himself there where he findeth answerable dispositions in his servants to receive him. Likeness is the ground of love, and love the ground of union. Then are we united to God when we are like him, as God reasoneth from his truth in Isa. Ixviii. 8, ' Surely they are my people, children that will not lie.' So we may reason here, surely they are ray people, they love one another ; they are gentle and long-suffering, apt to forget wrongs, and pass by injuries, as I do ; they are mine, for they resemble me in this. Likeness of desires is the speediest way to beget union of minds. It was an observation of historians, Eadem velle et nolle demum jivraa est amicitla. — Love is kindled by sympathy and suitable disposition. If we would be one with God we must be as God is, full of love, and lay aside all malice and superfluity of naughti-