common table specially if invited thereto by no common person well fitted and prepared decently and in order And in case we finde our stomacks clogged with bad humours or feaverishly disposed we come not at all or we forbeare to eate This allusion Chrysostome follows and makes very usefull in his 27. Hom. upon the first Epistle to the Corinthians chap. 11. toward the end but more fully in the following Hom. neere the beginning of the same very full of instruction all I shall follow our plain Catechisme and therefrom set down these requisites which must be in every worthy Communicant and they are three strongly enforced and imployed in the signes before our eyes 1. Repentance from dead works which God gives and it answers The eating of the Lambe with sowre hearbes There I see in the Bread first thrashed then put into the mill after in the oven All this the True Bread went through before He was made the Shew-Bread to God the Bread of Life to us as much as the Church of old did in the q Exod. 12. 9. Lambe which was to be rosted with fire or in the Manna which was ground in the mills r Numb 11. 8. I see in the wine powred forth That Christ powred forth His soul unto death and by Himself purged our sins Å¿ Heb. 1. 3. See Mr Dearing on that text Hence we learn to hate sin and to hate it with a perfect hatred as the only ground of our misery the creatures vanitie and of Gods dishonour t Mr Raynold on the 110. Psalme pag. 411 412. We see it is so hatefull unto God that He will most certainly be avenged of it If he spare me yet He will not spare my sinne though His own beloved Sonne must be punished for it O then how should that be light to me which was as heavy as a mill stone to the soul of Christ How should that be in a throne with me which was upon the Crosse with Him How should I allow that to be really in me which the Lord so severely punished when the guilt thereof was but imputed to His Son so our second Raynolds Therefore we should learn with David to hate every evill way because God hates it and suffers it not to passe unpunished To revenge the quarrell of Christ against those lusts of ours which nailed Him and to crucifie them for Him again for for that end was Christ crucified that our old man might be crucified with Him that the Body of sin may be destroyed that hence-forth we should not serve sinne u Rom. 6. 6. What measure of sorrow is required in every Receiver for it is said The Land shall mourn x Zach. 12. 10. 12. the Prophet doth fully declare where he saith And they shall looke on Him c. The sorrow for sinne is set forth by our sorrow for such things whereof we have the quickest sense And such a sorrow it is past all question which is lasting which makes us mourn as David for his sonne every day * 2 Sam. 13. 37. It is a bitter sorrow and it is accompanied with loathing y Ezech. 6. 0. â—3 20. 43. How these will stand together Godly sorrow I mean and spirituall joy is not to our purpose now But the greater our sorrow if it be godly the greater our joy The more sowre our sinnes the more sweet is Christ The more loathing of them as the alone and greatest evill the more prizing of Christ as the only and greatest good the choisest of ten thousands Whether we have this grace of repentance the tryall is easie for if we sorrow after a godly sort behold what carefulnesse it works what clearing of our selves what indignation 2 Cor. 7. 11. what feare what vehement desire what zeale what revenge Infallible marks these of repentance unto life It is now with the penitent as once it was and as ever it will be A sorrow to repentance is not a work of a day or two the hanging down the head like a bulrush for a day or an houre as the custome is Where there is a breaking the bands of our yoke there is a making to go upright z Levit. 26. 13. a constant walking with God as those that have now communion and fellowship with the Father and the Sonne And though this godly sorrow is more secret in the heart and there the work also of a true penitent is most in the well ordering thereof and in watching over the issues there-from yet is it not altogether undiscernable to the outward sense for as Mr. Dearing Heb. 2. 11. noteth well There is no affection in us according to to the flesh but if it be great it will appeare in its work much more this which is of the Spirit of God If thou be sorrowfull it will make thy face sad b Deprendas animi tormenta latentis in agrâ— Corpore Juven Satyr 9. if joy be within it maketh thy countenance merry if thou have a flattering heart all the members of thy body will streight serve so vile a thing if hatred be within thee thy body will shew it forth in all manner of cursed doing and there is nothing that can possesse the minde but it leadeth the members in obedience of it How much more if the Spirit of God have replenished our mindes with these affections of godly sorrow and spirituall joy And so much to the first requisite 2. The second is Faith the hand of the soul which the Lord createth and strengthneth to lay hold on eternall life by Iesus Christ In the Sacrament of the Lords Supper we see a full Redemption wrought and a full price paid in His body broken and bloud poured forth In the bread and wine he that Qui dividit perdit devides destroyes the Sacrament we have a full and compleat nourishment all that the soul can desire But now as the mouth is opened so are we filled As the heart is enlarged so do we receive If the mouth be shut and the principle of life be wanting no matter what dainties are set before us or what put in Therefore we must consider our Interest in the Covenant and whether we can lay hold on a promise for life reconciliation and peace For the bloud of Christ and His Body serve not for the nourishment of any in whom they have not been as the seed of regeneration both in pardon of sin and change of the heart in which conversion standeth we must remember Sacraments convert none but strengthen the converted To the fainting spirit they are meanes to convey power they encrease strength c Isa 40. 29. The Sacraments are as the breasts of the Church from which the living childe doth suck and is satisfied with consolations from which the thirsty soul doth milke out and is delighted with the abundance of her glory d Isa 66. But it is the living childe that draweth comfort here and the instrument
leaps and well adviseth before he speaks but when he hath spoken he will not think he hath done We hold it a foule disgrace if a man shall give us the lie we must not put that disgrace upon our selves suffering our actions to disagree with our words which is to give our selves the lie Lelius passeth a short censure upon Cato and Socrates but he makes a wide difference in their commendations We have heard much from the mouth of the one we have observed more from the hand of the other * Hujus enim facta illius dicta laudantur The one mans words are commended the other mans deeds Bodin giveth a shorter censure but no commendations upon that holy-father Pope Alexander the sixth and Borgias his sonne The father never spake what he meant The sonne never did what he spake Their Maxime was Give thy word to all Keep touch with none And this was Dare verba indeed in plain English Knaverie by your leave An honest man will not passe his word lightly no not for himself much lesse for another for then he takes the ready and rode-way to need the same courtesie from another But when his word is passed he holds it as firm as his oath Shew me a man that makes light of his words and I will shew you the same man that he puts no weight in his oath if he breakes his word with you no bands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—â—d will hold him except one that hath his hand in it and the reason thereof is plain because he knows that is a manuduction to the prison he will hold with you there because he knows if he do not that the prison will hold him for that is a strong hold Remember we that we hold it the greatest indignitie in the world if a man can do to us as some-time he will threaten if he can make us Eat our own words Beware we that we do not put this dishonour upon our selves which we could not brook from another Of all beasts we have them in greatest detestation who devoure their own young such beasts there are our words what are they but the issue of our own mouth And if we resume and recall them what do we other then eat and devoure our own off-spring And hence a childe will learn it is not too subtill for him to detest their Religion who doctrinally b Qui dogmatizanâ— mendacia teach That words how solemnly so ever pronounced are like Gypsies knots fast or loose at the Churches pleasure no faith no keeping touch with any but as it maketh for advantage c Nulla fides nâ—si prout expedit No what say they to the three yeares famine That is a resolved case 2. Sam. 21. so is that also Ezek. 17. 16. 17 18 19. very worth the noting And we learn too what Pharaoh teacheth by the light of nature saying thus to Ioseph Sith thy Father hath made thee sweare concerning the place of his buriall by all meanes go up and bury thy Father d Gen 50. 5. 6. But let us mark that which is most remarkable that which is to be wished were forgotten but it cannot be How God hath reproved this breach of covenant from heaven witnesse that sad sore and grievous stroake which by a Divine hand was inflicted upon that King e Lewis King of Hungary Vladisâ—aus and his whole Royall army who made an oath taken upon the holy Evangelist for the concluding a peace with the Turkish Sultan f Hist profan Medul p. 8 23. but a broker to unworthy ends yet is an oath the greatest securitie that can be given the onely chaine on earth as one saith g S. Dan. Henry third p. 167. besides love to tie the conscience of a man and humane societie together Mark we must also in that stroake that the like vengeance was remarkably executed upon the Cardinall who absolved the said King from the said oath for being wounded unto death he was found lying in the high way by Gregory Sanose ready to give up the ghost and seemed but to stay to take with him the bitter curses of such as passed by flying from the battel as the due reward of his perfidious absolution What will the Pope now for the league was disannulled by power from the Pope or his Cardinalls that now are for it was by perswasion of Iulian a Cardinall what will they say to this vengeance to this sad stroake for Lege Bâ—â—cl Euphor 4. p. 360. Asâ—h Toâ— p. 26. Psal 15. as that breach of covenant was to the reproach of the Christian name ever since so was that vengeance to the infeebleing the Christians arm to this very day Besides all this we must remember the words that are so plain A good man speaketh the truth from his heart and though he swear to his hurt yet he changeth not what say they to all this Nay I cannot tell nor themselves neither But this we can tell It is as familiar for them to eat their words as it is to drink bloud they are infamous all over the world for both i See Mr Bolton direct pag. 232. therewith they are filled as a bottle with wine Drunk with the bloud of the Saints Tell the childe this he may understand it and so understand it that he will never look back to this Sodom never return to that Aegypt for a silly fish the Naturalists say will not come to a bloudy hook Now for us men if we shew our selves men we have from hence made Davids conclusion I have sworn and I will perform k Psal 119. 106. it when we have sworn when our words are within that inclosure we dare not break-out we will perform we are fully purposed so to do if in licitis l Juramentum non debet esse vinculum iniquitatis Zanch. de Spons if not we know the rule Remember we must still what the Lord saith to David for as to David so to us He hath sworn to do His people good yet do they provoke Him with many unkindnesses and much hard usage every day and though they do so so often break covenant with Him yet will not He break covenant with them nor alter the thing that is gone out of his lips m Psal 89 3â— This we must observe for our imitation for they keep us from perishing And thus much that parents may learn and that they may teach their children how sacred a bond an oath is § †9. We may observe children very abusive one with another they will seem not to know one the others name Prevent this evil quickly in teaching them better manners they have no excuse for that fault the childe knows his name and who gave him that name and wherefore for distinction sake he knows that he might call others and be called by the same name If a parent heare a Nick-name from a childes mouth let the childe
Alex very likely will walk and do like beasts n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paed 2. 11. wants to such are more disrellishing then dead beer after the sweetest banket They that live in pleasure and lie at ease cannot endure a change o We are hardly brought to change from soft beds to hard boards Hist of the World 4. 2. 11. p. 158. And therefore as we expect the support of the Almighties Hand in our fainting time when we have nothing to support us from without we must look up humbly and thankfully to the same Hand now that we have plenty And we must accustome our selves now that our tables are spread to a sober temperate use of the creatures and to all fitting abstinence holding command over our spirits in His strength we are able to do it who over-powered the lion that we be not brought under the power of the Creature The body hath some preparatives before a purge and when we would come out of a sweat kindely we cast off first one cloth then another so should we do in the ranknesse and sweat of our prosperity p Vitia longae pacis opulentae securitatis Salv. And now the time calls upon us famine and the extremities thereof we have q Chap. 4. § 14. read and heard of and what hath it taught us Our tables are as full of excesse as before and fuller of surfeit So the fool goes on and is punished he cannot lay things to heart but they that are wise do heare the voice of the rod and do fear before it walking humbly with the Lord They have got command over their spirits and are got from under the power of the Creature by denying themselves a little in this and a little in that Now in this lesser thing so making way for greater so as when the rod of their affliction shall bud out again which they expect nay when the Lord shall turn the former rod which wrought no reformation into a serpent so that it stings like a scorpion they may feel the smart thereof but the poyson thereof shall not be deadly And so much to teach us abstinence and to get command over our selves that we be not brought under the power of the creature which will help us much to possesse our souls in patience in the day of trouble They that have not learnt to wait are not fitted to receive the fruits from the r James 5. 7. earth or the accomplishment of the promise from heaven Now touching our children the lesson is this we must not give them alwayes when they aske nor so much as they would have let them feele sometimes the want of it and the biting of an hungry stomack It sweeteneth the creature when they shall have it and puts a price upon the same when it is in their hand It is rare amongst those that are grown up to finde a stomack full of meat and an heart as full of praise The emptie stomack feeles the comfort and is in likelihood more enlarged Let the childe abstain from all sometimes but not often it is their growing time yet sometime altogether from all at all times from part They must not taste of every dish nor look so to do it is not good for the Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. Paed 2. 1. pag. 103. parent lesse wholsome for the childe there is a drunkennesse t Plures cum sâ—t vino sobriae ciboâ—um largitate sunt â—briae Hiâ— lib. 2. â—p 17. in eating as in drinking Accustome children to waite now they will waite with more patience hereafter But more specially teach them a fit and reverent behaviour both before and at the table Though they sit at a common table yet it is Gods table He spread it for the parent and the childe Though there we receive common blessings yet we must not put upon them common esteeme nor return for them common thanks children must not by their rude and uncivill deportment before and at the table make it a stable or an hâ—gs-stye nor must they drown themselves there in an eager fulfilling their appetite like beasts u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Mex Pop. 2. 7. pag. 127. at their manger or swine in their trough like beasts I say that have their manger before x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loâ—â— laud. pag. 128. them and their dung hill behind them hereof Clem. of Alex. makes very good use and that is all I tend to here 6. And now that we have eaten we must remember to return praise Our great Master is our great example Before He gave common bread He gave thanks and when He administred the Sacrament of His blessed body and bloud He concluded with an Hymn * Matt. 26. 30. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hearken to this saith Chrysostome y upon those words all ye that goe from your common table like swine whereas ye should give thanks and conclude with a Psalme And hearken ye also who will not sit out till the blessing be given Christ gave thanks before He gave to His disciples that we might begin with thanks-giving And He gave thanks after He had distributed and sung a Psalme that we might do so likewise so Chrysostome Now then that we are filled it is the very season of thanksgiving saith the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Châ—s de Lâ—z Ser. 1. Tom. 5. Father And he that is now to addresse himselfe to return thanks is supposed to have fed temperately and to be sober They that have fed without feare and are filled with their pasture are more like to kick with the heele then to return praise and in so doing are worse then the most savadge creatures who to shew their thankfulnesse will be at the beck of those that feed them We must remember that with us men every favour requires a z Omne beneâ—icium exigit oâ—â—icium Lege Chrysost in Gen. cap. 12. Hom. 32. Man must not be like his belly what it receives to day it forgets to morrow and when it is full it thinks of temperance Translated out of Basil de jejunio p. 281. Psal 154 10. returne much more when we receive these comforts of meat and drink from Gods hand we must return in way of homage our thankfulnesse If it should be thrice asked as one in another case what is the speciall dutie or grace required in a Christian I should answer thrice also supposing the season Thankefulnesse Thankfulnesse at our sitting down Thankfulnesse at our receiving the blessing Thankfulnesse when we are refreshed Thankfulnesse is as good pleading in the Common Law the heart string a Lord Cooke Pref. Littlet thereof so of Religion It is the very All of a Christian if it be with all the heart And heartie it should be for as it is for beasts to eate till they be filled so is it beast-like to look downward when they are filled If God
27. It must follow that it is a dishonour to the man so to do And if she must look to the wayes of her houshold then so must he also else he walks inordinately and without his rule Every one that is grown-up to fitting yeares he that is not his calling is to fit himself for his calling must work the thing which is good with his hands and with his minde else he is like a member in the body out of its place and doing no service thereunto but a disservice rather causing a disgrace like some exuberance in the body 4. Lastly we may suspect that calling that hath not its allowance and legitimation in Gods word Not that every lawfull calling is named there for we cannot quickly give a name to every lawfull calling But that it hath its deduction and originall grant from thence If then I finde no warrant there for the lawfulnesse of my calling I am sure to fall short of comfort in it I may encrease my meanes by it but certainly I shall not encrease my joy So much to instruct us touching the lawfulnesse of a calling and how to judge there of now a few words 1. touching our orderly walking 2. our abiding therein To the former I would give two rules in way of caution 1. That supposing our callings lawfull and us lawfully called thereunto then That we must give all diligence in discharge thereof I mention this because I observe the most men working hard and very diligent in their way but not from a true rise of duty They do it because otherwise they could not live if there were a means of livelihood if men or children could live without a calling we would care little for callings and take as little pains about them for we observe the calling is left so soon as we have gotten a support by it and can live without it which assureth us That the belly f Magister Aâ—â—is ingenâ—que largiâ—â—â—venter Peâ—sprol constrains men to work not conscience sense of hunger not sense of duty to live according to Gods ordinance Note we our Great-Grand-Father had means of livelihood enough and of lands good store yet had he his employment designed unto him there No man hath a license to idle away his time Slothfull and Gentile may stand together for a time but wicked and slothfull so we must reade it Matth. 25. 36 for they are unseparable God hath joyned wickednesse and slothfulnesse and we may be sure they can never be parted A slothfull servant is a wicked servant though he may passe for a Master in the world But he may defend his sloth thus so I finde it in Chrysostome In Ephes cap. 4. Hom. 16. Though I stand idle in the Market of the world and sleep in the harvest of the yeare yet I neither pick nor steal I neither curse nor strike my fellow servants and then I have done no hurt I am sure So the slothfull servant may say for himself he hath done no hurt Yes if thou doest no good thou doest hurt if thou art slothfull thou art wicked The husbandman hath done thee much hurt if he sate still in the Spring-time and slept in thy harvest though yet he was not drunk all that time nor did he strike nor abuse his fellow servants The mouth and the hand will do the body much hurt if they neglected those offices proper to those ends wherefore they are placed in the body though yet the one did not bite nor did the other smote or scratch the body In omitting our duty of doing good we commit much ill for Truth hath sealed hereunto That the slothfull servant is a wicked servant And so much to perswade to duty for conscience sake 2. That doing our duties to man we neglect not our duty to God That while we answer our relation we stand in as members of the body we forget not that strict bond and relation we stand unto our head This is a main point and I touch upon it here because many there are who serving their particular callings and doing their duties there think that this will hold them excused for their neglect in their generall calling as they are Christians I heare the same pleading which was of old why we cannot do this or that though of infinite concernement to our souls both yet we cannot because our callings will not admit so much vacancy or leisure what not to serve God! what leisure to serve our selves and the world and can finde none to serve Him who gave us being and a place with all conveniences in the world no leisure to serve Him These things ought we to have done in their place order and subordination to an higher thing but the other thing that one thing we should not have neglected Certainly it will be a most astonishing excuse no excuse indeed but such as will leave us speechlesse To plead the ordinance of God for our neglect in the service of God He hath designed us our severall callings that there we might the better serve and glorifie Him And if from thence we shall plead our omissions therein our excuse will be no better then if a drunkard should pleade thus for his abuse of the good Creatures If thou Lord haddest not given me my drink I had not so dishonoured thee and my self Vain man the Lord gave thee drink to refresh thee therewith and being refreshed that thou shouldest return praise to the Giver It is thy sinne and thy great condemnation that thou hast turned a blessing into a curse overcharged thy self and by thy exceeding that way hast pressed thy bountifull Lord as a cart is pressed with sheaves And let this bid us beware of our old-Fathers sinne for it was Adams the woman that thou gavest me he pleaded the ordinance of God for his walking inordinately Beware I say and let it command our watchfulnesse too for particular sinnes do adhere and stick to particular callings as close as the ivie to the wall as the stone to the timber But yet our callings shall give us no excuse for committing those sinnes or for omitting the contrary duties It is certain we shall have no excuse therefrom none at all but what will leave us speechlesse This by the way but not from my scope So much to engage our faithfulnesse in our callings and our heart still to God A word now touching our abiding in that Nè quis temerè sâ—os fines transiliret ejusmodi vivendi genera vocationes appellavit suum â—rgò singulis vivendi genus est quasi statio c. Cal. Inst. lib. 3. cap. 10 sect 6. station or calling whereunto God hath called us Certain it is the Analogie or resemblance holds well and teacheth very much between the body naturall and the body politick Thus in the body naturall it is bloud and câ—oler contain themselves within their own proper vessels if bloud be out of the veins it causeth an Apostume if choler out of
great Commander there is diligence and activenesse in all the wayes of obedience joy also and peace in obeying For in case they are opposed and persecuted for their love and ready obedience they have gentlenesse goodnesse faith meeknesse all armour of proofe whereby they are made resolute and patient to beare according to their wise choice affliction rather then Job 36. 21. iniquity For this we must adde to the rest and note it God communicates His common gifts diversly and scatteringly this man hath the gift of tongues that man a gift of prophecie one man hath this another that he that is lowest cannot say but the Lord hath dispenfed unto him some grace and he that is highest cannot say he hath all But now for these graces which make a man well pleasing to God they are all freely bestowed these as one said love neighbour-hood M. G. are in a continuall conjunction They are freely bestowed and altogether as it were in one lumpe not scatteringly as the Sporaaes Islands in the Sea scattered here and there here a little eye of Land and there all Sea again Sponsa Christi â—â—ca est Testamenti c. Hâ—er ep 17. li. 2. p. 205. this man hath not faith and that man hope one hath not love and another patience But he that hath one he hath all and he that hath not all hath none These graces put or spring forth together though all may not have equall growth nor shew themselves alike operative It is certain he that hath a grounded hope hath a lively â—aith an unfained love he hath patience meeknesse gentlenesse or if any of these be missing there is weeping and mourning and hanging down the head for the lack of this grace as there was when there was a Tribe lacking in Israel o Judg. 21. 3. There is no chasme or gaping in the life of a true Christian It cannot be that he should be one while like firme land which cannot be moved and then again as weake as water or like the raging Sea which fometh out mire and dirt it cannot be that he should one while glory in the Name of Christ and another while defile pollute and dishonour that worthy Name by which he is called These gifts of the Spirit though many yet are called in the singular number a Fruit because they have but one root and do put forth like grapes in clusters and come or draw together like the rings in a Chaine It is a râ—port concerning our Spice that all proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galat. 5. 22. from one Tree one kinde is the root another the bark a third is the fruit inclosed within a fourth so they say but so it is not it is fabulous yet the morall is good all the fruits of righteousnesse in what kinde soever are from one root of righteousnesse and though divers in kinde yet so one as but one fruit as was said This may kindle our desire to be rooted in Christ then we cannot be barren or unfruitfull And this may teach thee childe how strait a Band Religion is and the solemnesse of that covenant we entred into by Baptisme How compleat a true Christian is and how fully armed and furnished every way answering that worthie Name which is called upon him If we looke a few leaves backe we may gather up the summe of all under these three heads 1. The greatnesse of our miserie by sinne which we have followed to its strong hold or first originall 2. The abundant grace of God through His Sonne Iesus Christ stopping that bloudy Issue and pardoning iniquitie transgression and sinne 3. The Band of our Duty all figur'd out in Baptisme So farre we are gone CHAP. IIII. An Introduction thereto Though the Branches of sinne are lopped in Baptisme where it receives its deaths wound yet the live Root remaineth what the bitter fruits therefrom how kept under from spreading too farre and running forth wilde AND now leaving this inward frame of our revolting heart I meane the fountain of originall impuritie or the body of death as Paul calls it to our most retyred thoughts that so it may stirre up to continuall watchfulnesse and humiliation I say leaving that fountain or body of sin I come to the members issuing thence as the streame from the fountain or as branches from the root For though the current thereof be in a good measure stayed and stopt in Baptisme by the sanctifying power of Christs saving bloud yet it doth more or lesse bubble up in our rebellious nature Though the branches are hew'd and lop't yet they thrust out again from their bitter root Though the body of sinne be mortified so as the power and dominion thereof is subdued yet the life thereof is prolonged a Dan. 7. 12. and the power thereof is as the kingdome spoken of by Daniel b Dan. 2. 4â— partly strong and partly broken So as here is still matter of our strife and combate as against an enemy dwelling within our Land like the Canâ—anite in the border of an Israelite to vexe exercise and prove us I cannot reckon up the least part of that wilde fruit which springs forth of this our so fruitfull stumpe bound up fast within our earth as with a band of Iron and Brasse But some three or foure or more branches I shall point at which run most wild to the dishonour of our outward man and disturbance of our inward peace And these I shall discover unto thee that thou may est be most wary of them and ever well provided and armed against them as followeth The first is §. 1. Pride § 1. I meane not that privy pride springing up from a secret and unsuspected fountaine even from an holy zeale godly duties good actions not properly ours yet flesh and bloud will lay claime unto them And hath its seat in a sanctified soule making it proud that it is not proud even of its humilitie And therefore doth the same soule make its watch the stronger I meane that pride whose root is discernable and whose fruit soonest shooteth forth and declareth it selfe defiling our outward members and inward faculties lifting us up so much the higher in a windy conceit the emptier and lighter we are upon the ballance and the more wanting And this some call the Womans sinne Indeed it is most unworthy and unbeseeming a man the truest testimony of weaknesse and vanitie But yet Sith there is as one noteth c L. Verulam Essayes Act. 12. 63. in humane nature more of the foole then of the wise we must grant it to be the Mans sinne also perhaps not so generally his nor in the same degree For if we do grant as ordinarily it seemes so and is so concluded That the inward powers of Iudgement and Reason are weaker in women then in men we must needs grant That pride as it is till of late more ordinarily discovered in that sex then in the other so it is for
all He subdue thy spirit He meeken thy heart He fashion and mould thy will to a patient submission unto His that it may be as conformable thereunto as the wax unto the seal All this God can do He onely And when He hath thus humbled the heart and thus meekned the spirit when he hath thus fashioned it then the work is done and nothing will be grievous It is a remarkable speech from Mr Bradford l Fox p. 1503. he hath many such but with that one I will conclude and shut up this Though my body be in an house out of which I cannot come when I will for he was in prison yet in that I have conformed my will to Gods will I finde herein libertie enough and for my lodging bedding seeding c. all above my worthinesse worthinesse quoth I alasse I am worthy of nothing but damnation So he wrote to his mother I must tell you also what he said to his friend He was in a strong hold neare the time of his enlargement when he was to passe to his crown but through the fire His friend told him that he would if it pleased intercede with the Queen for his life Do if you will said he if her Majestie will be pleased to give me my life I will thank her if my libertie I will thank her for that if neither of both I will thank her still If she will keep me here I can thank her here if she will send me hence to the stake I can thank her there also See what an humble man can do he can smart patiently he can suffer silently he can receive blows and return thanks No murmuring no repining no complaining in his mouth He hath committed his cause to God Learn how contented this man is and observe the patience of the Saints so I have done CHAP. V. The Sacrament of the Lords Supper The mysterie thereof Graces required in those who come to this Table In case these Graces be wanting what is to be done Of Mans worthinesse AND now Childe having made some discoverie unto thee of those our master sinnes and corruptions which most dishonour our outward man and disturb our inward peace And having supplied unto thee some provision for the better subduing thereof I shall now for thy better provision and preparation also put thee in minde of two extraordinary and solemne approaches both before the Lord and both in the face of the Lords congregation In the one the Sacrament of the Lords Supper we professe by faith to be one with Christ and by union with Him to partake of all His honour and glory In the other falsly by some called a Sacrament also they who were two are made one joyned together in so straight a band that nothing but death or that which is worse and more destroying then death can dissolve We must be well advised before we approach to either of these ordinances for it is for life It was well answered by one who was asked why he took so much pains and was so curious about his work it is said he because I work to eternitie m Pingâ— aeteâ—â—itaâ—i Much fitter might the same be said in these cases we must walk warily here we must take pains here for we work to eternitie we receive to eternitie and so we marry too to our eternitie it is for life both and beyond it as farre as the heaven is above the earth A glorious life depends upon the right receiving of the one so do all the comforts of our temporary life depend upon our advised entrance into the other I shall give thee some instructions for this better provision for both And first of the first The Sacrament of the Lords Supper therein we see the Cost of our Redemption and the matter and substance of our Righteousnesse before God which doth consist principally in His body broken upon the crosse and His bloud communicated unto us These holy mysteries received in due manner do instrumentally both make us partakers of the grace of that body and bloud which was given for the life of the world and imparts unto us even in true and reall though in mysticall manner the very person of our Lord Himself whole perfect and intire together with the communication of His holy Spirit to sanctifie us as it sanctified Him that what merit force or vertue there is in His sanctified Body and Bloud we freely fully and wholly have by this Sacrament And all this for the Sacrament in it self is but a corruptible and earthly creature and an unlikely instrument to work such admirable effects in man all this resteth upon the strength of His glorious power who bringeth to passe that the bread and cup which He giveth though true Bread and Wine for our senses tell us so and in such cases they cannot be deceived shall be truly the thing promised the flesh of Christ which is meat indeed and the bloud of Christ which is drink indeed If we understand not this but will ask How can these things be n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1. Ad Tim. c. 1. Hom. 1. we must remember that nothing is hard to the Lord therefore to Him we must pray that we may be taught of Him and that His Spirit may reveale it unto us That is all we are to do for further question is needlesse and fruitlesse Very observable it is that in the sixth of Iohn o p Verse 26. The people finding Christ at a place whereto by an ordinary way and means they knew He could not come fall to wondering and then to questioning Rabbi when camest thou hither The disciples in the 20. of Iohn when Christ appeared to them in farre more strange and miraculous manner moved no question but rejoyced greatly in that they saw For why The one sort beheld only that in Christ which they knew was more then naturall but yet their affection was not rapt there-with through any great extraordinary gladnesse the other when they looked on Christ were not ignorant that they saw the well-spring of their own everlasting felicitie The one because they enjoyed not disputed the other disputed not because they injoyed If then the presence of Christ with them did so much move judge what their thoughts and affections were at the time of this new presentation of Christ p Hâ—â—ker ecâ— Pol. 5 67. pag. 358. not before their eyes but within their souls And so much for the opening and unfolding of the mysteries which we are to receive The further manifestation we leave to Him who worketh All in All according to the pleasure of His good will It follows now That we consider how we must come addressed to this great feast of the soule wherein our approach to an earthly banquet gives us good instruction though the persons inviting and the cheere to which we are invited are of a very different nature and yet somewhat such a feast instructs We come to a
Maâ— lib. 1. â—â— 37. So strong a naturall affection hath been and so able to endure wrongs and to right them with good which is our rule and contrary to former customes l Isid Pâ—lus lib. 3. epist 126. 1 Cor 4. 12. 13. â—â—ge Chrys ad Pop. Ant. 〈◊〉 Hom. 9. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pluâ— de Frat. Am. wins the Crown or garland Grace is stronger then Nature it rivets and joynes men together like twin members eyes hands and feet or like twigs on the same root or stalke which stick alwayes together But especially if we suppose two persons communicating together at the Table of the Lord we must needs grant that in this Communion they see that which will reconcile implacablenesse it self for there they see a free offer of grace and peace not onely to an enemie once but to exmitie it self an infinite debt cancell'd a transgressour from the wombe an infinite transgressour since yet accepted to mercy This will beget again a love to God and to the most implacable enemy for Gods sake thoughts of this will swallow up the greatest injuries If our thoughts be upon the Ten thousand talents we cannot possibly think of requiring the hundred pence this Chrysostome m Vol. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lege Chrysost in cap. 8. ad Rom. Hom. 14. p. 206 presseth very fully and usefully in his first sermon upon that parable or debtor We must remember alwayes that much love will follow as an effect from the cause where many sinnes are forgiven n Luke 7. 47. Matth. â—8 33 We cannot but think on the equitie of this speech and how inexcusable it must leave an implacable man I forgave thee all thy debt shouldest not thou also have had compassion on thy fellow servants The summe is and our rule I must love my friend in Christ and my enemie for Christ Catechismes are large here and helps many and it is hard to meet with new meditations on so old a subject handled so fully and usefully by many but His good spirit leade thee by the hand who leades unto all truth It remains onely that I give some satisfaction to a question or two these they are But how if I finde not these graces Repentance faith charitie to be in me how then May I go to this Table or go I as a worthy Communicant A weighty Question this of high and universall concernment For he or she that eats and drinks unworthily are guilty of the Body and Bloud of the Lord o 1. Cor. 11. 27. The guilt of bloud lieth upon them Now the Lord ever puts a price upon bloud even upon the bloud of beasts upon the bloud of man much more upoÌ„ that bloud that was shed for man how great a price being the bloud of God and the price of souls So then we must be well advised what we do For if we spill mans bloud as God forbid we should for bloud cries yet if we would we have another bloud to cry unto which cries for mercy but if we spill this Bloud and tread it under foot what then whither then shall we flie for mercy when with our own hands we have plucked down our Sanctuary We spill we cast away our right pretious medicine We must then be well advised what we do and be humbled very low for what we have done even to girding with sackcloth and wallowing in dust p Jer. 6. 26. For who is he that may not say even in this case Deliver me from bloud guiltinesse O Lord the God of my salvation q And blessed be God even the God of our salvation that we can in His Name go to bloud for pardon of this crimson sinne even the spilling of His Bloud for so three thousand did before us r Acts 2. And written it is for our example For when the stain of This Bloud was fresh on their hands and hearts too yet being pricked at their hearts for it even for the shedding of that Bloud they cryed to that Bloud and were pardoned And so having premised this I come to the question which hath two branches and so shall have a double answer briefly first to the first branch Quest 1 If these graces be wanting may I go Answ It is not safe If thy case be so wanting upon the ballance thou mayest more safely go to other ordinances for supply others there are appointed by God to cast down the loose and presumptuous as this serves to raise up the humble to nourish the faithfull Soul For tell me what communion hath a proud haughty person with an humbled Lord What hath an unbroken heart to do with a broken Christ What relish can a dead man take in the sweetest dainties What pardon can an implacable man expect from the Lord who paid our debt to the utmost farthing What comfort can that soul fetch from seeing bloud poured out for him who cannot at least poure out his soul in confessions before Him Answer thy self at this point for if I answer I must needs say though to the confusion of my own face that certainly there is required of every communicant that there be some Analogie proportion conformitie or agreement betwixt our hearts the frame of them and the great duty or imployment we are upon I mean thus That we bring mortified lusts before a crucified Lord a bruised spirit before a broken Body a soul fitly addressed to such a feast Some drops of mercy in a free and full forgivenesse of trespasses against us before such an Ocean of mercy swallowing up the guilt of so many trespasses against Him And surely though I define nothing at this point yet truth there is in what I say For I remember Chrysostome saith Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Disciplâ—â— onely are to come to this holy Table such who are taught from Christs mouth and live according to what they are taught And the danger of not being such an one and yet coming to this feast is certainly very great too for the Father addes in that same place t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he would rather suffer his own heart bloud to be spilt then that he would give the bloud of Christ to a man of unclean hands of an impure life and known so to be to an unworthy Communicant and discovered to come unnworthily u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the danger be such in giving then much more is the danger great in Receiving though indeed an impenitent person cannot be said properly to receive Christ but rather to reject Him But yet in proprietie of our speech we say he receives whereas so none can do truly and properly but a Disciple Therefore the Father resumes it again saying he must be a Disciple that comes to this feaâ—t If not I give and he receives but it is a sharp sword in stead of bread x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—tt 26. Hom 83. â—â— Quest 2. Answ So