is the supreame Iudge of all There is indeede a time wherein wee may make confession before men either in publike before a whole congregation by way of pennance being by the Church therevnto commanded or else in private and that either for satisfaction to our Neighbour whom wee haue wronged or for consolation to the Minister when our consciences are troubled But that confession which is a part of our Repentance for our sinnes past against God and wherein wee desire full pardon for the same wee are to make to God alone for hee it is who is offended and hee alone that canne forgiue our sinnes 3. Our Confession must not bee of the heart onely but of the mouth also for God who made both expecteth to bee honoured by both as both haue bin vncleane before him soe they ought both also to acknowledge the same that hee may cleanse and purifie both them with them the whole man Againe our confession must proceed frō a twofold ground 1 Hatred of sinne because by it wee dishonour GOD 2. Hope of mercy which is that wee ayme at in our confession and it must further bee qualified with sincerity with shame and sorrow that wee haue offended soe gratious a GOD least GOD reiect vs as hypocriticall Let vs therefore hencefoorth leaue off censuring the faults of other men and beginne to aggravate our owne and especially before wee presume to come to the Supper of the LORD Let vs take some time vnto our selues wherein wee may bee most private and shut our selues vp in our closets and there humbly on our knees lay open before God those sinnes which wee haue committed in our life past and that fully and faithfully neither diminishing the number of them nor mincing the haynousnesse of them for God will not bee mocked These are things which wee are to performe in respect of the time past as for the time to come we must know that hee which will truely repent must not only turne from Euill but also turne vnto Good therefore hauing confessed our sins past with sorrow for them we must if wee expect pardon constantly purpose for euer after by Gods grace to amend reforme our liues resoluing as much as in vs lieth to avoide all occasions which may draw vs into the like sinnes againe and to make better vse of those meanes which God hath affoorded vs than wee haue done heretofore and that by so much the more by how much we haue offended so gracious a Father But of this resolution of amendment more in the 12 Chapter CHAP. VIII The Examination of our Faith THe Examination of our Faith is that wherevnto S. Paul exhorteth the Corinthians saying examine your selues whether you bee in the Faith or not 2. Cor. 13.5 The necessity whereof appeareth euen from this that without Faith wee cannot please God in any thing wee doe Heb. 11.26 much lesse in this weighty businesse yea Faith is so necessary that without it wee doe receiue nothing at all when wee doe receiue for although with our bodily hands wee receiue the Bread Wine yet if we haue not Faith wee want a hand to receiue the Body and Blood of CHRIST and the comfort which thence ariseth vnto our Soules for how can wee be perswaded in our consciences that our receiuing is acceptable vnto God and that the merits of Christ Iesus belong vnto vs without Faith it is impossible that wee shoūld receiue any more comfort than what wee beleeue and therefore our Sauiour CHRIST sayth hee that beleeueth on mee shall neuer thirst Ioh. 6.35 therein implying that hee which doth not beleeue in him shall euer thirst yea which is fearefull he which beleeueth not shall bee damned Mar. 16.16 Now that Faith which is here required of vs must not be only a generall faith whereby wee beleeue that the Word of God is true and that God is a just Iudge for this the Divells themselues beleeue and tremble at it and well they may considering what is due to them eternall condemnation but wee must goe on further to a more speciall kinde of Fayth and which they cannot doe apply the merites of CHRIST and the promises of GOD made therein vnto our Soules and Consciences saying with Iob chap. 19. v. 25. I know that my Redeemer liueth I know by the knowledge of Faith or I beleeue and not only the Redeemer of Man but My Redeemer liueth Of which that wee may the more fully perswade our selues wee must beleeue first concerning our selues that we are not able of our selues to do any thing that is acceptable pleasing in the sight or God for we haue nothing but what we haue receiued of God as S. Paul testifieth whether good gift or ability of doing good 2. Concerning the meanes of our Saluation wee must beleeue that the merites of CHRIST'S Death and Passion are alone sufficient for our Redemption without any merits at all or satisfaction of ours 3. Concerning GOD wee ought to beleeue that if wee truly repent vs of our life past constantly purposing to lead a new life hereafter and sincerely vse those good meanes which hee shall affoord vs hee will then bee mercifull vnto vs in accepting our indeavours through the merits of Christ Iesus 4. Concerning the Sacrament wee ought to beleeue that it is a meanes ordained of God to exhibite vnto vs Christ Iesus with his merits a seale to confirme our Faith If vpon consideration of these particulars we can be thus perswaded of our owne insufficiency and unworthinesse that yet notwithstanding vpon our sincere humiliation obedience God will bee mercifull vnto vs if we can not only say in generall that God is a mercifull Father and that Christ died for the redemption of Man but euery one of vs in particular thus apply vnto himselfe I beleeue that God is my mercifull Father and that Christ Iesus died to redeeme me as well as any other all which I shall haue plainely confirmed vnto mee in the receiuing of this Sacrament wherein I trust God will in mercy accept mee for Christ's merits though of my selfe I be vnworthy if I say wee can finde that wee are not hypocritically but sincerely not verbally but hartily thus perswaded then may wee hauing thus made peace with GOD by our Faith and Repentance boldly approach vnto the Lord's Table CHAP. IX The Examination of our Charity HAuing examined our selues in those former duties towards God wee are to goe on to another duty which concerneth our neighbour namely Charity which is a free forgiuing of those that haue offended vs with a testification of the same when occasion is offered and a reconciliation of our selues to those whom wee also our selues haue wronged That wee may be the better perswaded vnto a due performance of this duty wee are to obserue 2 things 1. The motiues therevnto 2. The manner how it ought to be done The motiues which invite vs to the necessity of it are drawne from the
be borne but once but we dayly stand in need of food and strengthening therefore we often receiue the Supper of the Lord that our soules may be nourished vnto life everlasting Chap. II. What the Lord's Supper is That wee may rightly vnderstand the Sacrament of the Lord's Supper we must know 2. things 1 what it is 2 what belongs to the due receiving of it For the first the Lord's Supper is a Sacrament consisting of Bread and Wine lawfully consecrated distributed instituted by Christ himselfe for a cōtinual remēbrance of the Death Passion of Christ the benefits which we receiue thereby This institutiō was at Christ's last Supper after hee had eaten the Passeouer with his Disciples so that it is called a Supper in respect of the time of the institution and the Lord's Supper in respect of the Author the Lord Christ as also in respect of the end thereof which is partly to set forth the Lord's Death and the spirituall foode therein receiued namely the body blood of Christ himselfe In this Sacrament wee must consider 2 things 1. the parts 2. the end The parts are 2. first the outword Signes Secondly the thing signified The signes are either representing namely the elements themselues or applying signes which are the actions about those elements The elements are 2. Bread Wine not Bread only but both according to Christ's institution and that asunder not the Bread dipt in the Wine as some will haue it because Christ's blood was shed out of his body for our sinnes and wee are to receiue these signes as representing Christ not whole but wounded and peirced Now Christ chose those elements before any other because they best serue to set forth Christ's Body and Blood for as Bread by diverse breakings pressings comes to be perfect yea the chiefest food of our bodies still giving a good relish when other things doe not and is also more common to all thā any other So the body of Christ by many torments was made the chiefe nourishment of our souls remaining alwayes most sweet and pleasaunt and common to all that can receiue him by faith and as Wine doth cherish and comfort vs satisfie our thirst purge away many corrupt humours maketh vs bold and adventrous so the blood of Christ reviues and gladd's our drooping soules satisfieth our spirituall thirst purgeth vs from all our sinnes and maketh vs couragious against all feare of our enimie the Divell againe as bread is made of many graines into one loafe and wine of many grapes into one cuppe so wee partaking thereof and of Christ by faith are made one with him as our head and also one among our selues as members of his body thus of the elements The Actions in this sacramēt are of 2. sorts 1. of the Minister 2 of the Communicants The actions of the Minister are these 1 Setting apart 2 blessing of the Elements whereby is signified that Christ Iesus was set apart and sanctified for vs as it is Ioh. 17.19.3 breaking and powring out 4. distributing to the Communicants whereby is signified that Christ's Body was crucified his blood shed that the benefits thereof are offered vnto vs if we haue faith to receiue thē as it is Ioh. 3.15 He was lifted vp that whosoever beleeueth in him should haue life everlasting The actiōs of the Cōmunicāts are 2. 1. Taking 2. Eating drinking By which is signified that they which receiue benefit by Christ must receiue him by faith applying his merits to their owne soules as Ioh. 1.12 As many as received him to them he gaue power to become the Sons of God euen to them which beleeue on his name Thus of the signes the thing signified is the Body Blood of Christ with the benefits which wee receiue thereby namely the strengthening refreshing of our soules in the remission of our sins this wee receiue not of the Minister for he giues only the signes but of God himselfe apprehending the same by our faith for Christ is not signified in these signes as in a picture but exhibited vnto vs being himselfe present in the Sacrament though not corporally to the Bread Wine yet spiritually to our faith for though his Body bee in Heaven and must there remayne vntill the last day as it is Act. 3.2 yet we may feed on him spiritually by fayth by applying his death and passion vnto our sinfull souls so that there is one vnion betweene Christ and the Elements which is Symbolicall and an other betweene Christ and vs which is spirituall and reall The ends of this Sacrament are twofold 1 in respect of others 2 in respect of our selues In respect of others to testifie vnto them that faith which we professe that so they seeing our readines herein may haue their harts also stirred vp to such good duties In respect of our selues it concernes either what we haue received frō or what wee are to returne to God In the first respect it serueth First for remēbrance namely of the death of Christ for as often as we receiue this wee shew the Lords death till he come 1. Cor. 11.26 Secondly for confirmation vnto vs and that both of our vnion among our selues as 1. Cor. 10.17 for we being many are one Bread and one Body for we all partake of one Bread as also of our Communion with Christ for as the Bread and Wine are turned into the substance of our bodies so wee by faith are vnited vnto Christ made flesh of his flesh for his flesh is meate indeed his bloud is drink indeed Ioh. 6.55 for this cause it is called the Communion In the second respect concerning that which wee are to returne vnto God it serues to testifie our thankfulnes to God for his mercy in giuing vs his Son and in him all things and assuring vs thereof by this Seale which wee cannot but doe when we consider the torments that he endured for our sinnes which were indeed the very nayles and speares that pierced him and for this cause it is called the Eucharist because in it wee offer vp our thankes vnto God and so also it may be called a Sacrifice not that wee doe therein offer vp Christ vnto God for Christ himselfe at once finished this offering of his Body on the Crosse but because we offer vp our thankfull hearts vnto God for his mercy in Christ so that it is a sacrifice not of Christ but of our thankfulnesse CHAP. III. The Necessity of receiuing the Lords Supper THat wee may receiue this Sacrament as we ought we must consider 2 things 1 the Necessity 2 the right manner of receiuing the same As for the first wee must know that it is not a thing indifferent for vs to receiue or not to receiue at our pleasure but that wee ought to doe it though not euery Sabboth after the custome obserued in the Primitiue Church yet without faile as often as occasion is
offered according to the example of those in the Acts who continued stedfast in breaking of bread Act. 2.42 The Necessity of which duty will further appeare if wee consider these 2 things 1 the principall cause which often keepes vs from it 2 the motiues which may draw vs vnto it First that which makes vs backward in the performance of it is questionlesse the policy of our Arch-enemy the Diuel who striues by all meanes to draw vs away either by a carelesse neglect of our chiefest good to feede rather on our owne foolish imaginations as hee did them in the Gospell who had rather see their groūd or proue their oxen than taste of that Supper to which they were invited Luke 14.18.19 or else by a timorous fearefulnesse of our owne vnworthinesse to approach vnto so holy a banquet as this is And truely if we could but see that this is his doing wee would by all meanes striue against his temptations for who amongst vs would not endeauour to the vtmost so farre to resist his temporall enemy as that hee should not bee able to hurt him either in body or in goods and shall wee bee more carefull for the preservation of our earthly bodies then of our heauenly Soules which Christ Iesus hath redeemed by his precious bloud God forbid we must know that God expects more at our hands and that our soules are neuer so safe as when they are in greatest opposition and doe that which is most displeasing vnto our chiefest enemy the Divell for the more wee please him the lesse we please God the nearer wee are to him the farther we are from God The Motiues which may draw vs to the performance of this duty are taken from a due consideratiō of these 2 things 1 who it is which inviteth vs vnto it 2 what bee the consequents of receiuing or not receiuing Hee which inviteth vs is God himself whose ordinance it is and who requires it at our hands as a principall part of his seruice and therefore as often as wee omit it wee may bee sure that wee offend him which hee himselfe testified in threatning to cut off that soule from his people which should forbeare to keepe the Passeouer Numb 9.13 and if so then doubtlesse the neglect of this Sacrament wherein Christ is so fully exhibited vnto vs is very displeasing vnto him which is also exprest in the parable of the great Supper Luke 14.24 None of those men which were bidden shall taste of my Supper Why because they came not when they were invited and if we refuse to come when the Lord calls who knowes whether hee will giue vs life vntill the next invitation Let vs therefore take the Lord's offer while it is to day lest wee be cut off before the morrow The next motiue is taken from the consequents and that 1 of not receiuing If wee receiue not wee offer a twofold injury the one to Christ the other to our selues To Christ 2 wayes 1 in contemning his ordinance who commaunded his Disciples to receiue it 1 Cor. 11.24 and in them vs. 2 in neglecting his loue towards vs who as a Father on his death-bedd in the night that he was betrayed bequeathed this seale and pledge of his loue vnto vs which therefore ought to bee right deare vnto vs and at noe time neglected when it is offered Againe if wee receiue not wee injure our selues and that also 2 wayes 1 in respect of our name and profession for if wee come not when others doe wee expose our selues to the censure of them shewing that wee are at least neglecters if not contemners of GOD'S ordinance who will haue all to come to it Matt. 26.27 yea that wee haue not the life of a Christian in vs for whosoeuer eateth not the flesh of the Sonne of man and drinketh his bloud hath no life in him Ioh. 6.53.2 we injure our selues frō the benefites thereof for the remembrance of Christ's death and passion if duly considered cannot but be a great comfort vnto vs which we put from vs as often as we omit the Lords Supper and thus much wee may assure our selues that the Diuell will bee ready to take the least occasion to suggest other meditations vnto vs and what a miserable thing is it for vs to bee exercised in our owne pleasures or such like when others with whom wee are bound to bee present are reverently gathered together to the comfort of their owne soules to feede at the Lords Table If we say that wee are then exercised in other good duties as reading the Word of God or such like wee must know that such duties good in thēselues are not acceptable to God at such times and who knowes seeing that heerein we neglect the Lords ordinance how farre he will giue the Diuell leaue to tempt vs and draw vs away euen from those duties also to wicked imaginations 2. The Consequents of receiuing cannot but invite vs to a constant performance of this duty Now these consequents respect either God or our selues That which respects God is our duty of thankfulnesse and praise which heerein wee offer vnto him for his mercy which is very pleasant vnto him and necessary to bee performed of vs because hee is gracious and his mercy endureth for euer towards them that feare him and how then can wee but with Dauid haue our hearts ready to sing and praise him with the best mēber that we haue Ps 108.1 That which respects our selues is the benefitt which we receiue thereby which is twofold 1 Generall 2 more speciall The Generall benefitts which wee receiue by the Lords Supper are chiefly two 1 Asupply of all our wants which wee shall bee sure to haue if wee receiue aright for hee which eateth the flesh of Christ shall neuer hunger he which drinketh his bloud shall neuer thirst as Christ himself hath promised neither need wee doubt of the truth hereof for hee is full of grace and truth Ioh. 1.14 in him dwelleth all fulnes Col. 1.19 how then can wee want any thing if wee possesse him that hath al things 2. An excellent rule to our whole life for when wee hereby consider God's great loue vnto vs we cannot if there be any loue feare of God in vs but bee carefull to avoyd any thing which may bee displeasing vnto him so that hereby our bodies are made more obedient vnto our Souls our Souls vnto God The speciall benefit which we receiue by the Lord's Supper is in regard of our faith and this againe respects either our selues and others or else our selues alone The first is a testifying of our faith vnto others for hereby wee both shew vnto others the faith which wee professe and also by our example stirre them vp to the performance of the same duty in this respect therefore it is necessary that wee should often receiue In the second respect it is a confirmation increase of that faith which wee haue in vs
vnseemely behaviour for these must bee layd aside as GOD commanded Moses Exod. 3.5 Put off thy shoes from off thy feete for the place whereon thou standest is holy ground 2 Because as the place is holy so also God himselfe is there amongst vs as he sayth Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Hee is in the midst of vs beholding not only our outward gesture but our very hearts affections and ready both to reward those that honour him by reverencing to punish all such as dishonour him by prophaning and abusing his holy ordinance which we shall doe if our carriage be not with feare and reverence 2. When we heare the Minister say Drawe neere and take this Sacrament wee must consider that God by his Minister freely inviteth vs to his Table then let every one lift vp his heart by this or the like ejaculation Lord I am not worthy by reason of my sinnes to approach before thee but seeing it hath pleased thee in mercy to call mee behold in humility obedience I come Then joyne in prayer with the Minister In the time of the Consecration wee ought seriously to settle our mindes on the Elements the Actions about thē for the better stirring vp of our devotion so meditate thus 1. When we heare the Minister read the words of Christ's Institution see him take the Bread Wine wee ought joyfully and thankfully to meditate on the great loue of God in setting apart his Son for the Redemption of vs his enemies which is represented in the taking of these Elemēts setting thē apart to be distributed vnto vs as seales and pledges of the same joyfully I say in respect of the benefit which doth thereby come vnto vs thankfully in respect of God's loue which is greater thā all the harts of men joyn'd in one are able to expresse 2. When wee see the Bread broken and the Wine powred out we ought to be exercised in a twofold meditation 1 Of comfort considering that the Bread is broken and the Wine powred out not onely to be the more divisible to the Communicants but chiefely to represent vnto vs the crucifying of Christs Body and the shedding of his Blood for our sinnes for hee was broken for our iniquities Isai 53.5 By which is not meant that any bone of him was broken but that hee was crucified whence wee should every one of vs gather this comfort saying to our soules Christ Iesus was broken on the Crosse and suffred an accursed death for mee by whose merits I trust I shall escape the curse of that death which is due for my sinnes vnto mee And here by the way wee may take notice how the Papists doe erre in delivering whole cakes vnto the Communicants which represēt Christ whole not crucified and so afford the lesse comfort 2. Of sorrow that for our sins the grievousnesse of which was such that they could not bee satisfied for without the pretious Blood of Christ Iesus these were the speares that pierced him to the Soule that was that which drew his pretious Blood from his side and the consideration of this should breed in vs a harty sorrow that we so vile wretches as wee are should thus wound so loving a Redeemer and certainly if wee doe not grieue for those sins for which hee hath so much smarted wee may justly feare that the stupid Earth the hard rockes and the darke graues which trembled rent and opened at his death shall one day rise vp in judgement against vs condemne vs. When therefore we see the Bread broken c let every one thus meditate O vile wretch that I am that I by my sinnes should thus wound my mercifull and loving Redeemer After the Consecration when the Minister is receiving himselfe considering that wee are in the presence of God who seeth our very hearts wee should power out our soules vnto him in this or the like soliloquie O Sweete Iesu I doe humbly acknowledge with the Centurion that I am not worthy that thou shouldest enter vnder my roofe much lesse to come and suppe and dwell with mee but seeing it is thy good pleasure to vouchsafe mee this favour cleanse mee I beseech thee from my sinnes that I may entertaine thee in a pure and sanctified heart strenthen my faith that I may fully rely on thy mercie comfort mee with thy blessed spirit so dwell with mee for ever grant this O blessed Redeemer for thy mercies sake Amen Againe before wee receiue when the Minister is comming to distribute and offers the Elements vnto vs considering that Christ with all his benefits is offered vnto vs by GOD as well as the Elements by the Minister let every one meditate thus with himselfe Christ with the benefits of his Death doth now come to sanctifie and comfort my sinfull Soule in full assurance whereof I am to receiue these signes and Seales at the hand of his Minister And so as he stretcheth out his hand to receiue these let him lift vp his soule in faith with this or the like ejaculation Come Lord Iesu vnto thy humble servant as my trust is thou wilt This wee are to doe after the Consecration before wee receiue After this in the act of receiuing wee are to performe these two things 1 While wee eate the bread meditate every one thus Blessed Iesu I doe heartily beleeue that thou wast crucified on the Crosse and that for mee as well as for any other and as I haue now receiued this Bread broken whereby my Body shall bee nourished So I beleeue that I haue also receiued spiritually thy Body crucified with all the benefits thereof the full pardon of all my sinnes and the strengthening and refreshing of my sinfull soule this I beleeue Lord helpe my vnbeleife for thy mercies sake Amen 2. When wee drinke the wine and while wee feele it in our stomake wee should thus meditate Most blessed Redeemer I do truly beleeue that thy Blood was shed out of thy Body as verily as I haue receiued this wine apart from the bread and that for the remission of my sinnes as well as any others I do also beleeue that with this wine I haue received thy precious Blood whereby my sins are fully washed away my soule purified that according to thy promise I shall neuer hunger nor thirst any more because with this Bread Wine I haue receiued thy flesh which is meat indeed thy Blood which is drinke indeed with which I hūbly pray thee to cherish nourish my poore soule to encrease in me hearty loue to these my fellow-members who haue now participated with mee that so we may serue thee as we ought and that nothing may bee able to separate vs from thy loue which I humbly beseech thee to grant for thy mercies sake Amen Chap. XII Of Practise THis is that whereon wee ought to meditate in
him it is the counsell of the Apostle 1. Cor. 11. who biddeth vs to examine then eate not goe away first examine then eate of this Bread drinke of this cup If thou say I had rather stay till the next opportunity that I may haue the more time to repēt cōsider that the longer thou stayest the more sinnes thou wilt run into and then it will bee so much the harder to repent as thou oughtest and besides that how do'st thou know whether God will giue thee grace and time to repent then or not hee hath promised indeede to haue mercy vpon a sinner at what time soeuer he shall repent but hee hath not promised to giue him grace to repent when he will Seeke the Lord therefore while hee offereth himselfe vnto thee that thou mayst finde mercy when thou seekest it Lastly some in a proud manner thus excuse or rather justifie their absence I doe already sufficiently beleeue whatsoeuer is proposed in the word of God and therefore what neede haue I to receiue this Sacrament so often as a seale to confirme my faith it doth no way conferre grace vnto mee and my faith is so firme that I perswade my selfe I neede not a seale to strengthen it so much as others doe whose faith is weaker wherefore I thinke that I may sometimes forbeare But knowe ô vaine man which thus disputest with thy God that this is Gods ordinance a principall part of his service which therefore ought diligently to to be performed though it did no way profit vs even because God had commanded it yea when wee haue done all those thinges which are cōmanded vs we must say that we are vnprofitable servants we haue done but that which was our duty to doe Luc. 17.10 Besides is thy faith so strong that it needs no further strengthening do'st thou not daily perceiue in thee a weakenesse of vnderstanding in matters of Piety Religiō a frailty in thy memory and a continuall disorder in thy affections if not know thus much that it is a misery to want but a greater misery not to be sensible of our wants this also knowe for a certaine trueth that when thou findest in thy selfe either none or at leastwise a small desire of hearing Gods word and receiuing the Sacraments know I say that there is surely some sinne or other in thee not well repented of which cloyeth thy soule that it cannot delight in those spirituall exercises Let vs therefore endeavour to come to the Lords Table as often as wee are invited and when wee doe come let vs take heede that wee come not for fashions sake or to please men or in any opinion of our own merit in this action for this is not a celebration but a prophanation of the Lords ordinance because herein wee serue not God but our selues which is a fearefull thing for God is not as man that hee should bee deceiued neither seeth he as man seeth for man judgeth onely according to the outward appearance but God searcheth the very heart reynes and will one day as certainly punish the prophaners of his ordinance as the contemners thereof Wherefore as wee ought in the first place to be fully perswaded of the necessity so should wee in the second by all meanes labour to come to the knowledge of the right manner of receiving which is the next thing to be considered CHAP. IIII. The Necessity of preparation HE which desires to receiue at the Lords Table in a right manner must make conscience of three duties which are necessarily to be performed 1 A diligent Preparation before 2 A seasonable Meditation in the time of receiuing 3 A religious practise after the same in our liues and conversations In the first as before in the matter of receiving we must take notice of a thinges First The Necessity 2. The right manner of Preparation The Necessity will plainely appeare if wee consider these 2. things 1. In whose presence it is that wee are to receiue 2. The danger which we bring on our selues by not being prepared As for the first we are to sit and feede in the presence of the Lord himselfe Now if any even the best of vs should bee invited by a King to his Princely table hee would bee carefull to present himselfe if he reverence his presence in the best manner that hee could putting on then especially if he haue any better than other his best apparell disposing all thinges in the most decent order that so he might be the better accepted if so with what feare and reverence should wee then approach vnto the Table of this King of Kinges when hee inviteth vs who stands there ready attended with his Angels to behold those which present themselues will soone espie out that man who shall dare to approach before him not having on his wedding garment and what can such expect but with the man in the Gospell a casting out into vtter darkenesse Matth. 22.12 Neither must wee thinke to deceiue the Lord with an hypocriticall out-side for hee looketh not to the outward gesture onely but to the invvard parts of the soule it is not so much a cleane hand or curious attire vvhich maketh vs accepted of God as a pure heart and a cleansed soule adorned vvith faith repentance vvee may for a time deceiue mortall men such as our selues but when the secrets of our hearts shall be made manifest then shall our hypocrisie as well as our negligence bee laid open to our destruction Let vs therefore humble our selues before God and prepare our selues aright that we may escape the danger which will otherwise fall vpon vs which is the second thing to bee considered in the Necessity of preparation The danger of not being prepared is particularly set forth vnto vs by considering the offence which wee herein commit and the reward thereof If we come vnprepared and so receiue vnworthily our offence is no lesse than to bee guilty of the Body and Blood of Christ as Saint Paul saith 1. Cor. 11.27 that is wee offer speciall disgrace and indignity vnto Christ in not receiving him with that reverēce which we ought which offence as it is in it selfe very hainous so it drawes on vs a fearefull punishment for the Prophet Ieremiah hath pronounced him accursed which doth the worke of the Lord deceitfully Ierem. 48.10 and if it be so in other things which are of lesse moment what can we expect for the abusing of this so weighty a matter The Apostle setteth downe at full the fearefulnes hereof when he saith 1. Cor. 11.29 that he which eateth and drinketh vnworthily eateth and drinketh his owne damnation than vvhich vvhat can bee more terrible neither is the Scripture silent in shevving vs the judgements of God vpon such offenders as vvee may plainely see both in the Old Testament in the suddaine death of Vzza for rash touching of the Arke and also in the Nevv in the binding hand foote for
this shall bee enough for the breach of charity if it bee in the audience or a whisperer vvho to speake the trueth is a meere incendiary that will ever bee adding fuell to the fire of contention Whence Saint Iames calls the tongue a fire a world of iniquity that setteth on fire the whole course of Nature I am 3.6 And Solomon saith that without wood the fire is quenched and without a talebearer strife ceaseth Prov. 26.20 The second rule whereby we may keepe peace with others is concerning other mens actions vvhich is that we so take them though sometimes wrongfull that we be not easily provoked thereby for a hasty and furious discontent vpon some small occasion doth often breake out to the breach of charity vvhereas a seasonable deliberation vvould mitigate the matter and so cover all in silence And therefore Saint Paul tells vs that Charity suffereth long and is not easily provoked 1. Cor. 13.4.5 If wee can but make true vse of these 2 rules vve may easily for our parts liue at peace with others Secōdly we must endeavour that others also by our carriage may doe the like with vs to which purpose we must take away first a common fault amongst vs which is a maine cause of strife and enmity 2 the occasion thereof The fault it selfe is rayling scandalous and reproachfull speaking which is so frequent that few or none if we looke narrowly into our words but are conscious vnto themselues hereof but so haynous in it selfe that Saint Paul ranketh it with robbery and extortion 1. Cor. 6.10 saying that neither theeues nor revilers nor extortioners shall inherit the kingdome of God and so pernitious also vnto the sweet society of men that it is that breath which often blowes the coales of contention so farre that they cannot bee quenched againe without blood and daily experience teacheth vs that there is no such common cause of strife and debate as scandalous termes which are so often heard amongst vs so that if we can but avoyd these wee shall take away the very ground vpon which our wrongfull actions are builded and therefore Saint Iames beseeching vs by the name of brethren exhorteth vs not to speake evill one of another I am 4.11 and Saint Peters advise is that wee lay aside all evill speakings and as new borne babes desire the sincere milke of the word 1. Pet. 2.1 Now that our speach of others may be such as it ought to bee let vs follow the advise of Solomon whose counsell is that it bee friendly Prov. 18.24 A man that hath friends ought to shew himselfe friendly not vttering any thing that may tend to their disgrace least by such discourtesies hee loose their good liking but rather endeavour by faire and courteous speeches to knit their hearts faster vnto him Neither yet can we easily avoyd this fault vnlesse in the second place wee take away the occasion of it vvhich is a tickling desire that most men are affected vvith to heare the faults of other men though perhaps lesse than their owne laid open and spoken against vvhich quickly begetteth a suspition of their vvorth and herevpon vvee too too readily build some calumnious report or other If it shall therefore happen at any time that vvee heare the slips and errours of another let vs not bee delighted therein but rather seeke to cover them for hee that covereth a fault seeketh loue Prov. 17.9 and not hee vvhich desireth to haue them laide open This is that vvhich vvee ought to doe both for the restoring and preserving of charity vvherein vvee must necessarily examine our selues before vvee come to partake with others at the Lords Table If vpon examination wee finde any thing wanting either that wee are not in charity with others or others with vs let vs according to these rules seeke by all meanes to make good what is wanting and so come CHAP. X. Of Premeditation and Prayer THus of the first thing to be performed in our preparation namely Examination of our owne fitnes to receiue The second is the Premeditation of the benefits which wee are to receiue which we must not omit that we may the better be stirred vp to seeke God and to cōmunicate at his Table with joy and gladnesse for there is nothing which makes vs more cold and backward in such duties than this that wee haue not sufficiently tasted how good the Lord is to those which seeke him the consideration whereof is alone able to moue any man to a longing desire after him Wherefore hauing searched into our own estate by a serious examination least wee should yet fall backe to a lukewarme carelesnesse of what we are to doe to which the Diuell will bee ever ready to tempt vs and so become the more vnfit to cōmunicate at the Lords Table either to Gods glory or our owne comfort let vs ever quicken our devotion vvith a seasonable premeditation before vvee come of the benefits vvhich vvee are to receiue by comming All which are cōprehended in this one word life vvhich vve receiue in the Lords Supper by receiuing Christ vvho is Life it selfe Iohn 14.6 Now the life of a Christian is either the life of Grace here or Glory hereafter The life of Grace vvhich we obtaine in this Supper consists of 2 things 1. A happy freedome from a twofold euill first of sin from vvhich vvee are freed by the Death of Christ vvhose blood if we relie on him will make our sinnes though as red as scarlet to become as white as vvooll 2l of Punishment from vvhich Christ hath redeemed vs by the shedding of his blood so that there is no condēnation to thē which are in Christ Iesus Rom. 8.1 vvhence vvee may boldly say who is hee that condemneth it is Christ that died yea rather that is risē againe who is even at the right hand of God making intercession for vs vers 34. The second thing is a comfortable enjoyment of a threefold good 1 An inseparable vnion both vvith Christ our head from whom nothing shall bee able to separate vs Rom 8.38 as also with our brethren fellow-members in loue and charity which Dauid accounted a good and ioyfull thing Psal 133.1.2 A blessed strengthening of our faith whereof this Sacrament is a sure seale as before whence it shall come to passe that wee shall bee able to resist the temptations of the Divell who striveth by all meanes to make shipwracke of our faith and vs and reply with David Psal 16.9 I haue set God alwayes before mee for he is on my right hand therefore shall I not fall this is that which will make our hearts glad and our flesh to rest in hope as it is ver 10. which bringeth in a third good and that not the least that God vouchsafeth to his people in this world namely Peace of Conscience This is that which wee are most carefully to seeke after and which in the latter end will bee more worth vnto vs than
the time of receiuing which being duly performed wee ought in the next place to take notice of a religions Practise of those things which are to be observed afterwards in our life and conversation These things may be reduced to 2 heads namely such as we are to do 1 in the Church 2 at home In the Church wee must performe 2 duties 1 Having ended the former meditations wee ought each man in particular to giue thanks vnto God for his mercy in this or the like forme O Lord I humbly blesse thy holy name for that thou hast in mercy vouchsafed to accept mee at this thy Table amongst the rest of thy elect chosen people and that thou hast so gratiously fed my languishing soule with the precious body blood of Christ Iesus I confesse O Lord that I am not worthy of the least of thy favours but seeing it hath pleased thee thus to haue mercy vppon mee giue mee grace I humbly beseech thee to walke worthy of this thy mercy in newnesse of life to the glorie of thy holy name the salvation of my sinfull soule even for thy mercies sake Amen 2. After this every one ought to joyne with the Congregation in praier thanksgiving praysing God for his goodnesse and soe depart lovingly together with joyfull hearts that God hath so gratiously entertained vs his vnworthy servants After wee are come home wee are further to take notice of 2. duties 1. Meditation meditating seriously what comfort we haue receiued by being at the Lord's Table Vpon which consideration if we finde any good motiōs in our selues any assurance of the forgiuenesse of our sins wee ought by all meanes to cherish the same by the comfortable remēbrāce of Christ's Death Passion for vs so much the more lift vp our thankfull hearts vnto God for his mercy as Saint Paul Sweetly exhorteth the Colossians saying as ye haue receiued Christ Iesus the Lord so walke yee in him rooted built vp in him established in the faith aboūding therein with thanksgiuing Col. 2.6.7 And this is that which Solomon maketh a true note of a righteous man that hee will ever bee increasing those good gifts which hee hath in him whē he saith Prov. 4.18 The path of the iust is as the shining light that shineth more and more vnto perfect day When therefore wee shall find a little faith a little loue in vs as GOD knowes the best of vs hath little enough let vs desire to increase it and to haue our corruptions diminished for these desires are a beginning of Grace and a signe of a heart well affected and of this desire wee cannot make a better tryall than by considering whether wee longe to receiue againe the next time that so these good beginnings may bee the more perfected But if wee finde not this comfort in vs let vs search into our selues whether there be not some sinne in vs as yet vnrepented of and whether wee came not so well prepared to the Communion as wee should if so then ought wee to humble our selues before God with sorrow for this our negligence if wee cannot see this in vs but that wee came well prepared then must we patiently waite the Lord's leasure and pray earnestly that he will giue vs the comfort of his Spirit with full assurance that he will grant our request when it shall be best for vs. The second duty wherein we must be excercised at home is a resolution or constant purpose of leading a new life wherevnto Saint Paul earnestly inviteth vs Rom. 6.19 saying As you haue yeelded your members servants to vncleanesse to iniquity vnto iniquity even so now yeeld your members servants to righteousnesse vnto holinesse and why because being made free from sinne and become seruants vnto God wee haue our fruit not vnto sinne but vnto holinesse ver 22. Shall wee then be made free from sinne become the seruants of God yet returne vnto sinne again God forbid if we doe so we receiue the grace of God in vaine which S. Paul beseecheth the Corinthians to take heed of 2 Cor. 6.1 now what is it but to receiue the Grace of GOD in vaine when after we haue escaped the pollutions of this world through the knowledge of our Lord Sauiour Iesus Christ we are againe entangled therewith as the sow to the mire returne to our former course of life againe Saint Peter will assure vs that it had beene better neuer to haue knowne the way of righteousnesse than after wee haue knowne it to turne from the holy Commaundement delivered vnto vs. 2 Pet. 2.21 And well were it if this were duly considered of some who thinke it sufficient to liue precisely that day in which they receiue though perhaps they can scarce doe that and presently afterwardes liue as profanely and loosely as euer they did but wee must knowe that GOD expects a dayly reformation of those which present themselues at his Table and if wee doe not duly consider of it wee shall one day with feare and trembling acknowledge it as Saint Paul plainly tels the Hebrewes saying If wee sinne wilfully after wee haue receiued the knowledge of the trueth there remaineth no more sacrifice for sins but a certaine fearefull looking for of judgement and fiery indignation Heb. 10.26.27 Now that we may the better lead a new life before GOD wee must consider that to the direction of a Christian life 3 things are to be knowne of vs. 1 What we are to pray for 2. What wee ought to beleeue 3. What we are to doe The first beeing rightly known afford's vs a perfect direction for our Hope the second for our faith the third for our Piety The 1st we haue fully set down in the Lords Prayer composed by CHRIST himselfe as a most exact rule for all our Prayers The second in the Creed which containeth the Articles of our Faith contained in the doctrine of the Apostles called therefore the Apostle's Creed The third in the 10. Commandements written by the finger of God himselfe and revealed vnto vs in his holy Word to be our direction both for our holines towardes God and our charity towardes our neighbours These 3 rules of our life the Lords Prayer the Creed the 10. Cōmaundemēts are dayly repeated of those of the meaner and more simple sort but yet God knowes not so well vnderstood as they should be by diverse to whō God hath givē a greater measure of knowledge neuer did our Land yea almost euery house more freely abound with fruitfull and comfortable expositions vpon these rules than now they doe yet who lookes so farre into them as to know thereby the full extent of any of them Some few indeede there are whereof GOD increase the number who make a conscionable vse of those good meanes of Saluation whereas others are well content yea with delight desire to reade and that vpon the best dayes vaine and idle discourses which are so