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
want of the wedding garment Wherefore let the danger hereof moue vs to a carefull preparation before vvee presume to come vnto the Lords Table But some may say I persvvade my selfe that I can by no meanes bee vvorthy to receiue this Sacrament and hovv then can I receiue vvorthily it is true if vvee truely consider our ovvne vnvvorthines and the excellency of this Sacrament vvee cannot by any meanes become vvorthy thereof but this must bee our comfort that hee is truely vvorthy vvhom God in mercy acccepteth as vvorthy and so hee vvill vs if vvee come vnto him in humility reverence Let vs therefore according to the Apostles rule first trie examine our selues and then eate of this Supper vvhich that vvee may the better doe vvee ought in the next place to take notice of the right manner of preparation CHAP. V. Concerning Examination in generall FOr our better performance of the duty of preparation we must be carefull to set aside a convenient time before the Communion wherein laying aside all other impediments we ought seriously to be exercised in three duties 1. A diligent examination of our fitnes and worthines to receiue 2. A comfortable premeditation of the benefits which we are to receiue 3. earnest prayer vnto God for a blessing vpon our endeavours that so wee may be accepted to receiue those benefits In our Examination we are to consider 1 To whom this duty belongs 2 how it is to be performed The first wee learne from Saint Paul 1. Cor. 11. who biddeth every man to trie and examine himselfe so that wee our selues are to examine our selues Indeede the Ministers of the word of God and all such to whom God hath committed the charge and care of others ought carefully to trie and examine those which belong vnto them that so they may be the more fit and inferiours ought also willingly to submit themselues vnto their triall yea if it be not offred to seeke their help when they doubt of any thing that so by their directions they may the more cheerefully goe on These are duties vvhich God requires at the hands of all the neglect vvhereof vvill one day fall heavy vpon those vvhich shall faile in the due performance thereof Yet this is not sufficient for vvee are for the most part full of hypocrisie ready to hide our sinnes from others yea vve are so vvitty in iniquitie that vve can behaue our selues so smoothly in respect of the outvvard shevv that others shall finde no fault in vs at all though notvvithstanding our consciences doe all the vvhile accuse vs of some sins lurking vvithin vs vvherefore vve are commanded also to try examine every man himself in particular This Examination must be twofold 1. Generall 2 Particular In the first vve must examine our selues in these tvvo things 1 Whether vvee be in the number of the faithfull or not vvhich is very needfull to be considered othervvise vve partake in vaine for as our bodies can receiue no nourishing and strengthening from the foode vvhich vvee daily receiue vnlesse they haue some life in them before so neither can our soules if they bee voyde of the life of grace receiue any comfort by this spirituall food in the Lords Supper which doth continue and encrease life where it findes it but workes none where there is none before Let vs therefore in the first place diligently trie whether Christ be in vs or not of which we shall the more fully assure our selues if we can finde this perswasion in vs that we as our forefathers were are strangers and pilgrimes here Heb. 11.13 looking for a citty as Abraham did which hath foundations whose builder and maker is God and that wee are made free from the bondage of sinne by the Son of God Christ Iesus Ioh. 8.36 and so with David put our whole trust and rely only on his mercy Psal 52.9 2. We are to make tryall of our readines whether wee bee willing and haue a desire to partake of the Lords Supper or no. A willing minde God required of those which offered any thing for the building of the Tabernacle as it is Exod. 25.2 and of those which offered him any burnt offerings Levit. 19.5 If so in these which were but shaddowes of things to come much more doth he expect it at our hands in the performance of this duty which is the substance it selfe Neither yet let vs here deceiue our selues thinking that a bare consent or willing minde is sufficient it is an hungry desire and appetite as well as a willingnesse to receiue meate offered yea that especially vvhich testifieth a good disposition in the stomacke God requireth in all his service therefore in this also that wee serue him with all our heart and with all our soule Deut. 10.12 and blessed are they which hunger and thirst after righteousnesse for they shall bee filled Mat. 5.6 For vvant of this desire it is that many vvhē they come to the Lords Table are never the better because God as hee inviteth so hee feedeth none but those that hunger and thirst Isai 55.1 Let vs therefore trie examine our selues vvhether vvee can say vvith David Psal 42.1 Like as the hart desireth the water brookes so longeth my soule after thee ô God my soule is a thirst for God yea even for the liuing God whē shall I come to appeare before the presence of God if vve can find this desire in vs then happy are vve if not let vs humble our selues before God and beseech him to vvorke stirre vp in vs the good motions of his spirit that so vve may attaine to some measure of this thirst and from that goe on farther to a particular examination of our fitnes to receiue CHAP. VI. The Examination of our Knowledge IN our particular Examinatiō because vve are dull ignorant in matters that concerne our Saluation and also haue and doe often offend both God and our neighbours all which are hinderances to the due performance of this duty wee must examine our selues in those particulars which concerne both our information in matters which we should vnderstand our reconciliation with those whom wee haue offended That which concernes our information is a good and wholesome knowledge of those things which God hath revealed vnto vs which is so necessary that it is the very ground of all our service of God for how can we doe the will of God aright if wee know it not Surely that the soule be without knowledge it is not good saith Solomon Prov. 19.2 and therefore God will haue all men to come to the knowledge of the trueth 1. Tim. 2.6 without which wee can reapē no comfort vnto our selues in any thing that we doe but are as dead men for this and this only is life eternall that wee know God and Iesus Christ whom he hath sent Ioh. 17.3 So that without it there is no life and hence it is that the Lord himself complaines Hos 4.6 My
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
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
consideration of these 4. things 1. What wee our selues haue done vnto others 2. What harme we doe vnto our selues by not being in charity 3. What they are with whom we are offended 4. Whence such wrongs as wee receiue doe primarily come As for the first we are conscious vnto our selues of a twofold offence which wee haue committed 1. Against other men whom perhaps we haue at some time or other more wronged then they vs or at least our consciences can tell vs that wee haue beene prone and ready therevnto had wee not beene prevented and how can hee which hath beene forward to wrong others make the most of euery wrong offered by others vnto himselfe wee must heere take notice of the advice of Salomon in another case Seeke not sayth he to haue thy seruant curse thee for oftentimes thy heart knoweth that thou thy selfe hast also cursed others Eccles 7.22 So also bee not hasty to aggravate the wrongs which others haue done vnto thee for thy heart can tell thee that thou thy selfe hast also wronged others 2. If this consideration prevaile not with vs let vs consider in the next place that wee haue dayly offended GOD farre more than any man can offend vs and can any of vs expect any mercy from GOD in the forgiuenesse of our debts if wee shew none to others in passing by small matters of offence Small I say because the greatest are but small in respect of the offences which wee haue committed against GOD. Our Saviour CHRIST tolde his Disciples playnely and in them vs Mar. 11.25 if yee doe not forgiue others their trespasses neither will your Heauenly Father forgiue you your trespasses which was verified in the Parable of the cruell servant who because hee had no compassion on his fellow-servant as his Lord had pitty on him was deliuered to the tormentors till he should pay all that was due with this application annexed so likewise shall my Heauenly Father doe also vnto you if yee from your hearts forgiue not euery one his brother their trespasses Matt. 18.34.35 The consideration whereof I thinke is able to moue any good hearted Christian to loue his brethren though they haue offended him The second Motiue vnto this duety is taken from the consideration of the harme that otherwise wee bring vppon our owne Soules which indeede is greater than either wee can doe vnto others or they vnto vs. This harme is twofolde 1 Generall namely a stayne to all the good which wee haue for though wee speake with the tongue of Men and Angels though wee haue all other good gifts as of Prophecying vnderstanding of mysteries c yet if wee haue not Charity wee are nothing 1 Cor. 13.1.2 Let vs not therefore boast of our learning and other good parts as long as wee are without Charity for all is nothing no more than a sounding brasse or a tinkling cymball 2. Particular and so it is an hinderance 1 to our Prayers 2 to the right receiuing of the Sacrament The want of Charity is an hinderance to our Prayers in a twofolde respect 1. Because without Charity wee cannot expect to receiue that which wee pray for for if wee pray to GOD to forgiue vs our trespasses as wee forgiue them that trespasse against vs how shall wee hope that God will forgiue vs if wee forgiue not others which is the condition of our Prayers to pray for the one and not to performe the other is to mocke GOD in our Prayers or rather miserably to deceiue our selues for as many haue not because they aske not so many aske and receiue not because they aske amisse I am 4.3 and such are they which aske without charity and who knowes how soone they may stand in neede of GOD'S mercy 2. It hinders our Prayers in this respect because without Charity wee cannot joyne those with whom wee are at variance with our selues in our Prayers which is against the rule of our Sauiour CHRIST who biddeth vs to pray Our Father and giue vs Our Bread and so to joyne others with our selues in euery Petition now how can wee heartily pray thus for them whom wee loue not our owne consciences can sufficiently tell vs that wee cannot yea and that wee often haue beene faulty herein Wherefore if wee desire that our Prayers should hencefoorth bee effectuall let vs follow the counsell which Saint Peter giueth to the Husband and Wife 1 Pet. 3.7 which is to liue together according to knowledge bearing one with another that our Prayers bee not hindered which if wee doe our Prayers shall bee much furthered as CHRIST himselfe sayth if two of you shall agree on earth as touching the thing that they shall aske it shall be done for them of my Father which is in Heauen Matt. 18.19 The want of Charity is an hinderance to our due receiuing of the Sacrament because the Sacrament is a Seale of our vnion and communion as with CHRIST so amongst our selues as Saint Paul sayth 1 Cor. 10.16.17 The cup of blessing which wee blesse is it not the Communion of the Bloud of Christ the bread which wee breake is it not the Communion of the Body of Christ for wee being many are one Bread and one Body because wee partake of one Bread So that vnlesse wee bee joyned together in loue wee cannot bee capable of those benefites which otherwise would arise vnto our Soules Againe loue is the very badge whereby wee are knowne to bee CHRIST'S Disciples Ioh. 13.35 by this shall all men know that yee are my disciples if yee loue one another It is a part of that wedding-garment wherewith euery one ought to bee cloathed that comes to the Lord's Table Wherefore if wee desire to bee accepted when wee doe come and there to receiue the benefits of Christ's Death and Passion let vs put on the bowels of mercy and compassion A third Motiue vnto this duty is taken from the consideration of the parties with whom wee are offended they are Men yea Christians as well as our selues such for whom CHRIST died as well as for vs. Shall wee then thinke it hard to suffer some small wrong at their hands for whom CHRIST thought it not too much to die can wee perswade our selues that there is the loue of God in vs if wee hate them whom hee so loued euery one which loueth him that begate loueth him also that is begotten of him 1 Iohn 5.1 and whosoeuer loueth him that did redeeme loueth him also that is redeemed by him The fourth Motiue vnto this duty of Charity is taken from a serious consideration of the first originall whence these wrongs proceed which wee receiue And heere wee may take notice both of the Authour and also of the Disposer thereof The first Authour is not so much the party from whom wee receiue the wrong as the grand-Enemy of both vs and them the Diuell who well knoweth that a house divided against it selfe cannot stand and therefore striueth by all meanes to
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