the Tenth concerning the Virgin Mary not till the year 1095. But our prudent Reformers have retained only five of the most ancient which are concerning the principal Acts of Christ His Incarnation Resurrection Ascension and sending of the Holy Ghost all which we may very properly bless God for over this Commemoration of his Passion because they are either the Precedents to his Death or the consequents thereof only that of the Holy Trinity is added both as it is a fundamental Article of our Faith and a great mystery and because many Sundays are reckoned by it Now for the use of these we must note that as the greater Feasts of the Jews continued seven or eight days so these Prefaces are to be repeated some days after the great day to which they principally belong both that the mercy may be better remembred by often repetition and also that all the people who in many places cannot Communicate in one day may join in praising God for it Which being the great end of them the best method to promote that and fit the receivers with peculiar praises for these solemnities will be to ground a devout Meditation upon every one of these Prefaces proper for those who do partake of the mysteries at any of these Times A Meditation for the Communion at Christmas § 9. Welcome thrice blessed Day the desire of all Nations whose distant glories made the Father of the faithful to rejoice and whose approaches fill'd the World with wonder and expectation thou wert ushered in with Angelick Hymns and celebrated ever since with Anthems of praise because thou didst bring forth joy and a Redeemer to Mankind Happy am I that I have a Sacrifice of Thanksgiving in my hand to express the delight which my heart doth feel This holy Table is the Altar upon which I offer my acknowledgments for all mercies and oh how many how great are those which this day brings to my remembrance so infinite they cannot be expressed and yet so excellent they must not be forgotten This day hath reconciled Heaven and Earth and made contradictions friends to find a way to help us as if nothing might disagree when man was at peace with God O my Soul summon all thy powers to admire and worship for all is Miracle and the height of Wonder Eternity begins to be the Maker of all is made himself an infinite Majesty is shrunk into the dimensions of a span The word is made flesh and God becomes Man yet remains God still Here is a Mother who knew no man a Son that had no Father on Earth a Child of Adam untainted with the Cantagion that infects all his Posterity an Infant honoured with a new and glorious Star adored by Kings worshipped by Angels yet born in the condition of the meanest fortune All hail sweetest Saviour how lovely is thy condescension how honourable thy abasement thou hast more splendor in the Rags of thy Humility than all the Grandeurs of this World could give thee thou art more a King because thou wouldst be like a slave for our sakes and conquerest more hearts by thy stupendious love and unparallel'd self-denyal O how shall I celebrate this great Solemnity wherewithal shall I set forth my gratitude for this most auspicious Day I will receive the Cup of Salvation and with ravishments of delight feast upon that precious Body and Blood which Jesus did this day assume for me It is not enough dearest Lord that thou wast born for me unless thou art also born again in me and as it were become incarnate in my heart In thy Birth thou wast made one with us thou didst put on flesh and wert a partaker of our humanity And thou hast appointed this holy Sacrament that I might be one with thee be replenished with thy Spirit and a partaker of thy divine nature Nor is it any incongruity if I remember thy Passion and praise thee for thy Incarnation at once for as soon as thou wast born thou didst begin to die and the life which was here begun compared to that glorious life which thou didst leave was it self a very Death but therefore thou wast born that thou mightest be capable to suffer that death for us which thy Divinity could not feel and thus thy Nativity was the first Scene of thy Passion for it introduced thy Death and that effected our Salvation so that I will remember both together For in both thou hast most admirably humbled thy self to the depth of misery and yet I doubt not but thou wouldst have stooped lower if it had been either necessary or possible But there needs no more testimonies of thy love Blessed Jesus I am already overwhelmed with these which are so strange and undeserved so sweet and ravishing that my Soul could not contain if it did not vent it self in thy Praises Therefore with Angels c. A Meditation for the Communion at Easter § 10. O my soul adorn thy self with the garments of gladness prepare thy most triumphant Hymns to go forth and meet this great returning Conqueror Thou didst rejoice when he was pleased to undertake the Combate and didst celebrate his entrance into the lists with Praises how then will it ravish thee to behold him come off with such success and honour His warfare is now accomplished and he hath passed through the scorn and cruelty of Men the malice and rage of Devils the just but severe anger of God yea the shaddow of Death and the Regions of Eternal horror and after all this thy Surety is set at liberty for he hath paid all thy Debts and cancelled all those dismal Bonds by which thou wert forfeited to eternal Ruine Thy Champion is Victorious and as the Trophees of his Conquest he hath the Keys of Death and Hell and leads them both in triumph vanquished and disarmed Blessed be he that cometh in the name of the Lord We receive thee dearest Saviour as born to us a second time and this shall be thy Birth-day also the Nativity though not of our Emperor yet of thy Empire thy Restauration to a state of immortality Thy former Birth did shew thee to be the Son of Man but this declares thee to be the Son of God and now we know that our Redeemer liveth he that loved us so infinitely as to dye for us doth now ever live to interceed on our behalf he that expressed such kindness to us in his Passion hath so fully demonstrated his own Power in his Resurrection that we are sure he is as able as willing to deliver us Let the Heavens rejoice and the Earth be glad for this is the Day that the Lord hath made a day to be had in everlasting remembrance a Time destined to jubilee and rejoicing Behold how nature is raising it self from the grave of Winter and seems annually to celebrate the memory of her Lords Resurrection in her green and fresh attire A season chosen by God for Festival 3000. years ago and observed
pro Vener tit de Feudis so that Princes as Constantine doth exprese it are Bishops without and the Ecclesiasticks within the Church They guard and direct the Externals while these Order and Administer the Internals of Religion Wherefore since God hath joined them in his Providence we must not separate them in our Prayers nor by any means omit to pray for our spiritual guides in this spirirual Sacrifice where the Antients did particularly remember all the Orders of the Church But having spoken of this before Comp. to the Temp. Sect. 17. § 2. we shall only note the comprehensiveness of the Petition here made for them which takes in the main part of their office viz. First To set forth the holy Word of God both as it is the Truth Joh 17.17 for the direction and instruction of the ignorant and as it is the lively Power of God unto Salvation p Acts 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenis pro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Deut. 32.47.70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Psal 19. ver 7 8. for the Conversion of those that are dead in sin which is to be done as is here intimated not only by plain and affectionate preaching but also by holy and unblamable living which doth better explain Gods will and more vigorously excite the People to observe it than the most learned Commentary or the molt eloquent Oration q Habent opera suam linguam habent suam facundiam etiam tacente linguâ Cypr. de dupl Mar. Hic est qui quale habet verbum talem habet vitam quoniam quae docet agit quae agit docet Christiani de Origene ap Euseb Ec. hist l. 5. c. 3. The second part of their Duty is rightly according to the Institution of Christ and duly as the necessities of the Church require to administer those two Sacraments which are of Divine Ordination viz. Baptism and the Lords Supper which no other Order of men can lawfully dispense so that if Ministers should neglect the Celebration of them or do it unduly it would be a great dammage and discomfort to the Church of Christ Let us therefore beg large measures of Grace for our Bishops and Pastors that their Preaching may convert us their lives invite us to imitation and their dispensing of the Sacraments may comfort and strengthen us in all goodness Let the Clergy pray heartily one for another for they understand the weight of this charge and let the people supplicate affectionately for their Ministers because the grace given to them is for their sakes and the benefit thereof finally descends upon the Congregation Especially let us all when this most holy Sacrament is to be Administred join our Petitions for those who officiate here or elsewbere that they may perform so grand a Mystery to the glory of God their own comfort and the benefit of all that partake thereof § 10. And to all thy People give thy Heavenly Grace especially to this Congregation here present that with meek hearts and due reverence they may hear ano receive thy holy Word truly serving thee in Holiness and Righteousness all the days of their life We have done well to pray for our spiritual Pastors but we must add this Petition also for the Sheep of their Pasture because the excellent gifts of Ministers do not profit unless the people also be indued with Heavenly Grace Hebrews 4.2 though all the Seed was good yet it prospered according to the condition of the ground on which it fell and where the soil was not prepared it came to no perfection though it were sowed by Jesus himself Math. 13. And sure it is a great pity that the Gifts and Graces the Time and Pains of so many learned and laborious Ministers should be all in vain and made ineffectual by the wickedness of those among whom they live which consideration makes the Priest here as Theophylact observes r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand up as a common Father of the whole Church and pray that all Congregations of Christian People may increase in true Piety in imitation of the God he serves who takes care of all And yet he doth intercede with particular affections and regard for his own Auditory praying that they may profit by the present duties and live holily ever after But see how rarely withal the means of improving by the Word of God is couched in this request viz. to receive it with a meek and lowly heart free from pride and self-conceit Å¿ James 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ser. 1. Philosophus quaerenti quid primùm discipu is praecipere voluit Resp Fastum depâ—nere ap Arrianum and to hear it with an awful Veneration as believing it to be the word of God For he that is meek will be guided by its directions and amended by its reproofs he that is reverent will tremble at its Summons and give respect to all its Laws Let us then devoutly beg for all our Congregations these necessary Graces of humility and godly fear that so our Preaching may make them holy and pure from all sin Righteous and abounding in all good works when they hear it with reverence and obey it with meekness And that not only now for our present comfort but all the days of their life to their own endless happiness And let us think how happy it were for the Christian Church if this Petition might prevail to the total removal of that pride and irreverence stubborness and contempt which make many Ministers preach and more people hear in vain § 11. And we most humbly beseech thee of thy goodness O Lord to comfort and succour all them who in this transitory life are in trouble sorrow need sickness or any other Adversity Besides the spiritual wants for which we have craved a supply in the former Petition we know that many of our Brethren are labouring under temporal Evils in this miserable World and therefore we must remember them as St. Paul teacheth Hâ—b 13.3 as being our selves also in the body that is both by our nature and our sins liable to the same Calamities And where can we so properly commemorate the afflicted as at this Sacrament of Mercy wherein God is moved by the representation of his dear Sons sufferings to pitty all Mankind especially those who by suffering are made conformable to his Image and in which Mystery we must express more pity and Charity than our Alms can convey which is to be done by bringing in a greater Arm to their assistance for our gift may bring some present allay to the distressed but if we can obtain the divine favour for them they shall be constantly supported or speedily delivered if that be best for them At this Sacrament therefore our Church enjoins us to pray for all in misery and so do the best and most antient Liturgies t Vt infirmi convalescant Liturg. S. Jacob. Pro aegrotis pro afflictis in summâ
sees that this Plea is often feigned because few men are so intangled in the World as not to be able upon a Weeks notice to gain a day or two of leisure do not these very men contrive to have some portions of their time for Recreations and Visits for Feasts and discourse with their Friends but if their Prince or their Patron should send notice of their coming they would throw all away to prepare for them or if they received intelligence of a cheap purchase or a good Bargain a few days were easily spared to accomplish those concerns and why have they no time nor leisure for this Sacrament They could not be always so busie at the Sacrament but that instead of contriving their occasions so that they may come God knows that many chuse and design to make appointments just then that so they may have this poor Apology And for the Company that is with us if they be good they will attend us to the Holy Table if but civil they will not hinder us if they perceive we are resolved to receive but if they do keep us back they are neither our Friends nor Servants of God and so no matter for their anger nor shall we lose by their going away it is not therefore our Company that hinders us only we use it to palliate our sloth and wicked aversation Secondly It is always frivolous for if we be now so busie I wonder when we shall be at leisure the World saith not yet the flesh saith the next Sacrament but the Devil saith never and both the former come to this at last for if we will not receive till we are so at leisure as that we have no real business nor can pretend any we shall never receive at all will not Satan find us imployment or excuses think you against the next Communion if he can so keep us off we may be sure to be deprived of this Holy Feast for ever We do more easily allow an excuse now because we hope to come to the next y Qui non meretur quotidiè accipere non meretur post annum accipere Aug. in Math. 6. but how can we expect to live to another opportunity who have so lightly contemned this May not Death seize us before the next Sacrament and then we shall in vain bewail our neglect and curse that business that prevented the minding the Salvation of our Souls Thirdly It is sometimes Impious To say we will not come because we are busie is to cast a great contempt upon this Divine Mystery and is as if we said we will come when we have nothing else to do for if we know but of a Market or an Entertainment an opportunity of merriment or recreation we cannot attend at this Heavenly Feâ—st Do we not witness to all the World that we love our Body better than our Souls our Friends more than God and Earth more than Heaven If we had a due esteem for spiritual things is there any business so necessary as to repent so profitable as to make our peace with God so pleasant as to receive the pledges of his love Or do we think when we chuse the World and leave the Sacrament that the concern which we pretend can make us amends for the loss of our Souls It is plain such persons think Months and Years too little for their affairs and pleasures but as many hours are too much â—o spare to remember Christs love and that they will despise the greatest benefits to their Souls rather than lose the least earthly advantage or delight So that these excuses are so far from being accepted by God that they make the fault worse and discover the Person that useth them to be ordinarily an Hypocrite and despiser of holy things a stupid Worldly wretch and therefore either let us bring a better excuse than this or not dare to stay away for this is nothing before God who knows we might contrive our affairs so as to come if we had a desire to partake hereof § 7. If any man say I am a grievous Sinner and therefore am afraid to come Wherefore then do ye not Râ—pâ—nt and amend The ground of both these objections is an undeniable Truth viz. that unless we have leisure and time to prepare and are in some degrees penitent it is not fit to come to the Holy Sacrament but when we draw false Conclusions from these premises meerly to hide our negligence the consequence is only the more taking and more mischievous because it seems to be deduced from a Truth And if we be wise and careful of our own Salvation we must not rely upon them how specious soever they seem till we have duly examined them As for this second pretence of staying away because of our sinfulness it is alledged by three sorts of Persons First By the scrupulous who think it is humility and a high esteem of this Ordinance that makes them stay away they pretend they are unworthy of it and shew more fear of God and Reverence to the Sacrament because they do not or dare not come to it But sure as St. Ambrose notes z Sed aiunt se Domino deferre reverentiam Quis est qui magis honorat qui mandatis obtemperat an qui resistit Ambr. de poen l. 1. c. 2. it is an odd way to express their Reverence to God by flying from his embraces and living in the neglect of his plain Commands Our Saviour saith Do this Luke 22.19 and if they did honour him as the Centurions Servant did his Master they would do it Math. 8 9. Can any that truly fears Gods displeasure be so confident while they disobey a plain Precept if they were rightly informâ—d they should be as much afraid to stay from the Communion so carelesly as to come unworthily I confess these are dreadful mysteries but it is to the Impenitent and Persevering Sinner whose condition is fearful in it self and every Page in Scripture is terrible to such but why then saith the Church do ye not Repent and turn your scrupulous abstaining into a penitent address and then hâ—re is nothing dismal in this Holy Feast for there are none condemned for unworthy receiving but such as deserve it for other Iniquities and continuing in them had been sentenced if they had never come hither Bullinger complains of the Anabaptists in his time that they had made so many scruples about the Lords Supper and represented this lovely and comfortable Ordinance so horrible as to scare many good and tender Persons from the use of it a Hâc ratione Coenam domini amabilem gaudio plenam horribilem tristem faciunt ac aditum ad eam adeo coarctanâ— ut pii quoque homines ab eâ abhorreant adv Anabap lib. 6. cap. 9. But let our reverence to this holy Communion be shewed rather by diligent preparation than captious scruples for God will never cast any man into Eternal Flames for striving to