[...] not Life to All. For to some it is Death and Destruction. For, He that eateth and drinketh vnworthily, eateth and drinketh [...]r. 11. 29. his owne damnation.
'Tis very strange, that so Contrary effects, (as Life and Death) should spring out of one and the selfe same Cause. Doth a Fountaine send out at Iames 3. 11. one place bitter water and sweet, saith St. Iames? That may not be granted. And yet the same Sacrament of Christ his blessed Body and Blood, Mors est malis, vita Bonis, as Aquinas In Hymno. speaketh; It is Death to the wicked & vnworthy, and Life to the godly and worthy Receiuer. But, Certainely, these two Contrary effects doe not Naturally proceed from the Sacrament it selfe: but the One, (viz. Death) is caused by It, no otherwise [Page 3] then accidentally, and improperly. For the Sacrament it selfe was ordayned by Christ, to be an Instrument of spirituall Life; and no cause of Death or Damnation at all. But wee haue a common saying in the Schooles, That Omnis causa agit secundum dispositionem Subiecti; Euery cause doth worke according as the Subiect, (which it is to worke vpon) is fitted and disposed. Therefore Experience sheweth, that one and the same Heate of the same Sunne, doth Harden the Clay, and melt, or mollifie the Waxe. The same meat, doth nourish and strengthen an heathfull and sound body; which, if it be eaten by persons of sicke and corrupted stomachs, doth but increase their Disease, and degenerate [Page 4] into the malignant humour of the sicknesse it selfe. So, howsoeuer the Sacrament of the Lords body doth augment grace in the prepared heart of a poenitent Receiuer: yet the impenitent and obstinate sinner, by partaking of that holy mysterie, becomes more sicke in Soule, and more crazed in Conscience, then before. That happeneth to him in Soule, which is reported to haue befalne Sabellicus lib. 8. Henry the Emperour in his body; Cui in hostiâ consecratâ venenum attulit interitum, Who was poysoned by receiuing the consecrated Hoast. The Arke of the Couenant receiued into the house of Obed Edom (for the space of three moneths) brought great benefits, and much happinesse with it. For the Lord blesse [...] [Page 5] Obed. Edom, and all his household. 2 Sam. 6. 10. Yet for all that, the Philistims had the same Arke amongst them, for a much longer time; and they were so far from reaping any benefite or benediction by it, that the Lord powred his curses and plagues vpon them, for deteining it. The reason of which different effects, was the Difference and Dissimilitude of the Lodging or Roome into which the Arke was receiued. Obed-Edom entertained it with all humble reuerence, and pious deuotion of a sanctified heart: The Philistims receiued it so indeuoutly and vnreuerently, that they forbare not to place it by their Idol Dagon. So this 1 Sam. 5. 2. heauenly Sacrament becommeth Death to the bad, and Life to the good: by reason of the [Page 6] diuers Disposition, and different preparation of those persons which are partakers of it. Some ▪like Obed-Edom) prepare their Soules before hand, to receiue it with Faith, Penitence, Humilitie, and Reuerence: Others (like the Philistims) make no such reckoning of it, but receiue it hand ouer head, into an impenitent, an vnsanctified, & an vnprepared heart; an heart wedded to wickednesse, and doe place it among their deare and darling sinnes; which they doat vpon, & adore no lesse, then if they were their Idols. That therefore we may knowe How to receiue this food of our soules in such maner, as it may bring Life, and Grace, and Saluation to vs, the Apostle setteth vs downe the way, in his first Epistle to the [Page 7] Corinths, the 11. Chapter, at the 28. verse. Let a man therefore examine himselfe, &c.
Which words of the blessed Apostle containe a Double charge: First, that wee trie before wee eate; and secondly, that wee eate after triall.
Before wee doe Communicate, the Apostle requires Triall of our selues: and then, after Triall and Examination, hee commaunds vs to communicate. And so hee encounters with two sorts of men; wherof the One eats of this Bread, and Tries not▪ and those offend against the first part. The Other trie themselues; but doe not eat of this Bread: and these faile against the second. The first enioyneth a Preparation, the second a Participation.
In the first, wee may consider [Page 8] two things:
- 1. Persons
- Examining, 1. Euery man.
- Examined: himselfe.
- 2. Parts.
- Maner
- of examination.
- Matter
- Maner
1. The person that is to Examine, is [...], which Erasmus and Beza render Quisque, Boet. Leitur. euery Man. This dutie then is layd vpon euery one, bee hee subiect, or soueraigne Priest, or of the people. Which obseruation ouer-turneth the Implicite Faith of the Romish Church. For euery Lay-man and woman ought to turne Confessor, and Examiner, and to be endued with sufficient knowledge for this heauenly Businesse. He must looke not onely through the Spectacles of the Priest, but also see with [Page] his owne Eyes, and bee able to Trie himselfe.
2. The person that Euery man is bound to try and examine, is Himselfe: that is, his owne person, not the persons of other men: for a man to set vp his Consistory in the Conscences of others, is Pharisaical pride and presumption. We must not bee busie Bishops in other mens Diocesses, but 1 Pet. 4. 15. 1 Thes. 4. 11. meddle with our owne businesse. We must not break our neighbours head with the Pharisee; (God I thank thee, I am not like other men, &c. nor like this Publican) but smite our own brests, with the Publican; and say, O God be mercifull to mee a sinner. Saint Augustine complained of men in his time, that they were Curiosi ad cognoscendum vitā alienam, desidiosi ad corrigendam [Page] suam: and Reuerend Hooker sayeth of men in our Time, That their Vertue is nothing else, but gladly to heare the reproofe of others vices. And herein they are not vnfitly resembled to Taylors and Barbers; whereof the one doth Measure, and the other doth Trim all others, except themselues. But our Sauiour Christ would not haue vs to trouble our selues about the Mote in our Brothers Eye, but rather to Math. 7. pull out the beame that is in our owne eye. And Saint Paul, in this place, chargeth vs not to prie into the liues of others, but to trie and examine our owne selues.
Leauing therefore the persons Examining and Examined; we come to the Parts of Examination; and they are [Page 11] Two: One, concerning the Manner; and the other concerning the Matter of our Examination.
The Manner of our Examination consisteth in these two: Namely, that it be made, first Vprightly; secondly, Necessarily.
First, it is required, that in examining our consciences, wee deale vprightly, faithfully, and sincerely with God. For so much is implyed in the word ( [...]) Examine: which commands a diligent and narrow search, and an earnest and exact enquiry; such as Lapidaries and Gold-smiths vse, to finde out True Mettall from Counterfeit. The fraudulencie of mans heart is vnsearchable by any on earth, saue by the Spirit and Conscience of a mans [Page 12] owne selfe. Wee our selues [...]or. 2. 11. therefore are to call our selues to examination before our owne Consciences, which wil either accuse vs, or excuse vs, Rom 2. 15. in the things that wee haue done. If our Heart, or Conscience doe condemne vs, God is greater then our heart, and knoweth all things; but if our heart condemne vs not, then 1 Iohn 3. 21. 22. haue we boldnesse towards God. We are therefore to examine our selues with a sincere Conscience, not seeking to dissemble or excuse any maner of sinne, bee it neuer so deare vnto vs; Least, in so doing, we doe rather prouoke the Lord to anger, then appease his wrath. One saith, that Conscientia est scientia cum scientiâ; Scientia nostra cum Scientiâ Dei congruens: a Knowledge in vs agreeing [Page 13] with another Knowledge which is in God. In which regard, some haue compared the Conscience to a Tally. Bakers and Brewers (& such Tradesmen as vse to deliuer their commodities to their Customers vpon Tale) are wont to cleaue a sticke in Two, and to giue to their Customers the one side of it, keeping the other to themselues; and euer, as they deliuer out their wares, they make a certaine number of Markes and Nickes vpon both parts of their Tallies, to keepe euen reckonings: So that if either goe about to deceiue other, they neede but to drawe out Their side of the Tally, and That will soone discouer the Truth. Euery action which we doe, be it good or badd, is markt and nickt vpon the Tally [Page 14] of our Conscience, and Gods Science: if wee haue laboured to deface or scrape out any thing that hath beene marked on our side of the Tally; God needes but to drawe out that which is markt on his side, and That will soone conuince vs of falsehood. For God is greater then our heart: And therefore it standes vs in hand to deale Truely, and vprightly with him.
Secondly, examination must be made, not onely Vprightly, but also Necessarily: and This wee may gather out of the word (Therefore.) Whosoeuer shall eate this Bread, and drinke this Cup of the Lord vnworthily, shalbe guilty of the Body and Blood of the Lord. Therefore let a man examine, &c.
Triall of our selues then is [Page 15] necessary, both in respect of the dutie enioyned, and of the Danger if wee neglect that dutie.
In respect of our dutie: For Christ in his first Institution, vsed a commaunding. Tearme: Doe This. Doe this in remembrance of Mee. So that it is Luke 22. 19. not in our choyce to Doe it, or not to doe it. If any be not fit, he must endeuour to make him selfe fit: and the way to make him fit, is Examination. Let a man therefore examine himselfe, &c.
Secondly, Triall is necessary in regard of the Danger, if we receiue the Lords Body vnworthily.
1. The danger is in respect of the sinne: verse 27. Hee is guiltie of the Body and Blood of the Lord.
[Page 16] 2. The punishment for sinne.
Which punishment is twofold: Generall: verse 29. Hee eateth and drinketh his owne damnation.
Particular, verse 30. For this cause many are weake, and sicke, and die.
From the Manner of our examination, Id. Ibid. we proceed to the Matters, concerning which euery Communicant must bee Tryed, and they are summarily Two, viz. Repentance, and Faith. These two are like Hippocrates his Twinnes: they go together hand in hand: For there is no True repentance without a liuely faith; nor a liuely faith without true Repentance.
Wee attaine to Repentance, by the sight and knowledge of our Sinnes. Our sinnes are discouered, [Page 17] and made knowen vnto vs by the Law of God. Euery sinne is as a spot or staine vpon the Soule; and the Law of God is a Looking-glasse of the Soule, which sheweth euery spot and wrinckle. It is behoouefull Iam. 1. 21. then for euery one to set this Glasse before him, Sacra Scriptura, quasi speculum quoddam, mentis oc [...]lis obiicitur: ibi pulchra nostra in Christo prospicimus, ibi foeda nostra in nobis cernimus. Bernard in moralib. and according to it, to examin the beautie or deformitie of his Soule. The summe of this Law of God is comprised in the Decalogue, or Ten Commandements. Which Commaundements are diuided into Two Tables. The First, containing the duties which we owe vnto God: The Second, the duties which we owe vnto our neighbour. The First, commandeth all manner of Holinesse, that we owe to God: the second commaundeth Righteousnes to [Page 18] our Neighbour.
The Commandements contained in the first Table are foure. The first wherof is this.
1. COMMANDEMENT.
Thou shalt haue none other Gods but mee.
The Duties commaunded in these wordes, are principally seuen.
1. The acknowledging of the true God, as hee hath reuealed himselfe in his Word.
2. To feare him more thē all.
3. To loue him aboue all creatures in heauen and earth.
4. To put all our Confidence and trust in him.
5. To humble our selues before him.
6. To bee patient, and content with what he is pleased to send, or lay vpon vs.
7. To Hope in him onely.
Sinnes forbidden in this commaundement are:
1. Ignorance of the true God, false opinions touching the Essence, Col. 3. 5. Ephes. 5. 5. Philip. 3. 8. and will of God, Superstition, Idolatrie, Trusting in Creatures.
2. Carnall securitie, and contempt of God.
3. Hating of God, or a counterfeit loue of him: all inordinate loue of ones selfe, or of other creatures.
4. Hypocriticall trust in God; staggering, and diffidence in the goodnes and power of God: Confidence in the helpe of man.
5. Pride, Arrogance, Counterfeit humilitie.
6. Impatience, or murmuring against God.
7. Desperation, and Presumption.
2. COMMANDEMENT.
Thou shalt not make to thy selfe any grauen Image, to bewe downe to it, to worship it.
The Dutie commanded, is,
To giue vnto God all outward religious worship of the Body, as in the first Commandement, wee are inioyned to Honour him in our heart aboue all.
The maine sinnes forbidden are.
1. To adore with the Body, (in a religious manner) any Image Rom 1. 23. Exod. 3 [...]. 1. Sam. [...]. [...]. made with mans hands, whether it bee of Saint or Angel, or any creature.
2. To deuise any bodily worship of God, which hee hath Coloss. [...]. 18 not reuealed, and commaunded, either plainely, or by deduction and implicitly.
3. COMMANDEMENT.
Thou shalt not take the Name of the Lord thy God in vaine.
The Duties commaunded are:
- 1. Due honour & reuerence to the
Name of God.
Psal. 50. 15. Ioel 2. 12. Iohn 16. 23. Heb. 1. 6. Psal. 147. 7. Mat. 10. 13.
- 2. Innocation and Prayer.
- 3. Thanksgiuing.
- 4. Confession, and publication of Gods praises.
- 5. The
glorifying of his name
Psal. 34. 4.
- 6.
Swearing lawfully by the
Deut 6. 13. & 10. 20.name of God.
The Sinnes forbidden are:
1 Want of Reuerence to the Name of God; neglect of Prayer, Innocation, Thanksgiuing, Confession, Praise, and Glorifying of God.
2 All Railing, Banning, Cursing, Blasphemies, Maledictions, Imprecations, wherin the name of God is vsed & prophaned.
[Page 22] 3 All for swearing, false swearing, Leuit. 19. 12. Math. [...]. 34. Psal. 15. 3. Iam. 5. 12 light & common swearing: all foolish calling of God to witnesse, all rash vowes.
4 All Enchantments, Witchcrafts, Leuit. 29. 6. Deut. 1 [...] 1 [...]. Sooth sayings, Diuinations, Exorcisings, and other Magicall Superstitions, which are 1 Sam. 2 [...]. 7. made by Wizards out of the Scripture for the most part.
5 All wiles, deceits, cousenages Iere 14. 15. Ephes. [...]. [...]. and lyes, broached vnder pretence of the Name and Word of God.
4. COMMANDEMENT.
Thou shalt keepe holy the Sabbath day.
Duties commanded are.
1 A religious worshipping Psal. 92. 1, 2, 3, 4, 5, 6. of God in publike, in the great Congregation, which is nothing else but our doing of Seruice to God in Common Prayer and Heb. 10. 25. [Page 23] Thanksgiuing in the Church.
2 An attentiue hearing and Actes 13. 4 [...]. 1 Cor. 14. 26. meditating of Gods works, and his word preached.
3 A frequent vse of the blessed 1 Cor. 11. 20. Actes 20. 7. Sacraments.
4 Deeds of piety to the maintenance 1 Cor. 16. 1. Galat. 6. 6. of the Ministers of Christ, and Almesdeeds to the Poore.
5 Charitable offices to our Neighbours, in comforting the afflicted, visiting the sicke, &c.
6 A squaring of our owne Titus 2. 10. Rom. 2. 24. liues and manners according to right Christianitie.
Sinnes forbidden are.
1 Absenting our selues wilfully from the Church, vpon Sundays and other Holydayes: or (being present) not to regard the Seruice that wee ought to tender there to God in publique; but to come onely to heare a Sermon, [Page 24] which is but an Inferiour end of comming to Church vpon Holy dayes, wherin God doth rather serue vs, then wee Psal 92. Heb. 10. [...]5. serue God.
2 Contemning of the Ministery of the Word and Sacraments, or any kind of Abuse of the same.
3 Neglecting to heare or read the Scriptures, intermission of Prayers, deeds of pietie, Mercy, and Charity.
4 Intermedling with common, prophane, and ordinary affayres on those dayes.
5 Bibbings, feastings, Reuellings, Dancings, and Sportings, to the hinderance of our deuotions, and seruice of God.
5. COMMANDEMENT.
Honour thy Father and thy Mother.
This Commandement teacheth the duties of Superiors to their Inferiours: and of all Inferiors to their Superiors.
The Duties of Superiors to their Inferiors are.
First, to embrace them with a Fatherly affection.
Secondly, as much, as in vs lyeth, to prouide for their maintenance and education.
Thirdly, to defend them from wrong and violence.
Fourthly, to instruct them Ephe. 6. 4. in the feare and nurture of the Lord.
Fiftly, to giue good example vnto them by our owne religious and honest carriage.
Sixtly, to chastise and correct them for their offences.
The Duties of Inferiours to Superiours are:
First, to shew all siliall loue vnto them.
Secondly, to honour them inwardly, in Heart, by a reuerent estimation of them; and outwardly, in word and gesture, by bowing to them, and speaking submissely and humbly to them.
Thirdly, to yeeld all willing obedience to their commands, so long as they are not crosse to Gods Commandements.
Fourthly, to imitate their vertuous life and religious conuersation.
Fiftly, in word and deed to [Page 27] expresse our Thankefulnesse vnto them.
Sixtly to winke at their imperfections and to beare with their infirmities.
The Sinns forbidden both parties are:
First, want of naturall affection, and all impiety towards any, to whom wee owe loue and reuerence.
Secondly, Euery Neglect of dutie, or an hypocriticall fayning of the same.
Thirdly, Too much Indulgence, or ouer-fondnesse.
Fourthly, Contempt, Scorne, Stubburnnes.
Fiftly, Ingratitude.
Sixtly, Too much rigour, seueritie, roughnesse, or harshnesse, of behauiour.
Seuenthly, Lightnesse, Immodestie, Boasting.
6 COMMANDEMENT.
Thou shalt not kill.
The Sinnes heere forbidden are:
- First, all manner of
hurt or
Exod. 21. 24. Num. 25. 7.violence done to the person of our neighbour.
- Secondly,
Anger, Hatred,
Mat. 5. 2 [...]. 1 Ios. 3. 15. Gal. [...], 2 [...]. Rom 1. 29. Phil. 2. 14. 16. 13. 5. 2 Cor. 12. 24. Mat. 5. 22. Rom. 1. 30. Gal. 5. 15. Rom 1 [...]. 14.Euill-will, Ranckor, desire of Reuenge.
- Thirdly, Waywardnesse, Inhumanity, Wrathfull lookes.
- Fourthly, Raysing, Ill words Insulting, Prouocations to anger.
- Fiftly, Treachery, Crueltie.
The Duties commanded are:
First, Humanitie, and an vnfaigned loue of our Neighbour.
Secondly, Beneuolence, or well-wishing to his person [Page 29] from a compassionate heart.
Thirdly, Meekenesse, and long suffering, patiently bearing and willingly forgiuing iniuries.
Fourthly, Affabilitie, Gentlenesse, and all kind of Courteous behauiour.
7 COMMANDEMEMT.
Thou shalt not commit Adulterie.
The Sins forbidden are:
First, all Lustings and Longings Mat. 5. 28. in the heart after the carnall company of our Neighbour.
Secondly, Immodesty, the 1 Pet. 2. 14. Prou. 7. 13. Esay 3. wanton Eye, the Whorish forehead, Mincing gate, Garish attyre.
3 Loue-songs, filthy and bawdy Col. 3. 8. Ephe. 4. 29 talking.
4 All manner of vncleanenesse, Rom. 1. 32. [Page 30] whether it be with a single person, or with a marryed person, and how else soeuer.
The Duties commanded, are:
1 Chastity of Body & mind, Ores, easta, legas, ieiunes, otia vites: Si seruare voles corpora casta Deo. whether it bee in the state of Virginitie, Marriage, or Widdowhood.
2 Modesty, adorning our thoughts, wordes, deeds, gesture, countenance, attyre, gate, conuersation.
3 Moderation, and Temperance in meate, drinke, sleepe, &c.
8. COMMANDEMENT.
Thou shalt not Steale.
Sinnes forbidden are.
1 The inward greedinesse of the heart, longing after wealth, howsoeuer to be gotten; Auarice, coueting other mens riches.
[Page 31] 2 All Fraude, guile, deceit, Leuit. 19. 11. Amos 8. 5, 6. Deut. 25. 1 Thess. 4. 6. trickes, quirkes, all impostures in bargaines, and contracts, and selling of counterfeit wares.
3 Vsury, and Extortion, or Mich. 3. Ex. 22. Pro. 22. Ezech. 18. Oppression.
4 Theft, Robbery, Sacriledge, Couzning of the Country or Thom. 2. 2. q. 66. Iob 24. 9. Common-weale, &c.
5 Idlenesse. Ezech. 16.
6 Nigardise and Profusion.
The Duties commanded are:
1 Iustitia commutatiua, Iust Prou. 5. 16. Rom. 12. 13. and vpright dealing, in getting, in buying, and selling.
2 Care to saue our Neighbour from Dammage: Diligence in doing the workes of our Calling.
3 Liberalitie. Hebr. 13. 1 Tim. 6. 17.
4 Frugalitie.
9. COMMANDEMENT.
Thou shalt not beare false witnesse.
Sinnes forbidden are. Exod. 233. Psal. 101. Iob 29. Leuit. 19. 15.
- 1 All manner of Lying, and false testimonies.
- 2
Pratling, habling, scurrilitie,
1 Cor. 6. 1 [...]. 1 Cor. 5. 11.slaundering, defaming, and backbiting.
- 3 Sinister
suspition, rash and
Mat. 15. 19. 1 Cor. 13. 4.wrongful iudging of our neighbour.
Duties commanded are.
1 Sincere and plaine meaning and speaking. Psal. 15. [...].
2 Taciturnitie, graue speach, and a Moderate vse of the 1 Pet. 3. [...]. Ios. [...]. 14. tongue.
3 Bearing of a Good Opinion of our Neighbour, and iudging all things to the best.
10. COMMANDEMENT.
Thou shalt not couet.
The former Commandements doe forbid the Thoughts and desires of the heart, as well as the outward Act and Practise. For God is a Spirit, and therefore must bee worshipped in the Spirit. But the former Commaundements did condemne setled thought to do mischiefe: But this condemneth euen the very first inclination and motion to sinne, though a man doe ne-neuer consent, but snubb it in the Rom. 7. 7. beginning.
The neglect of doing what we are commanded, is a Sin of Omission.
The doing of that which we are forbidden, is a Sin of Commission.
If therefore wee shall examine [Page 34] the face of our Soules, by this Looking-glasse of Gods law, we shall find it strangely deformed with spots and staynes: nay, much defaced with byles, vlcers, and wounds; which cannot chuse but worke in our hearts a great griefe & sorrow: especially, if wee consider first the party against whom euery sinne (which the Law chargeth vs withall) is either immediatly or mediatly committed: And secondly, if we shall duly consider what punishment wee make our selues lyable vnto by euery sin, whether it bee of Commission, or omission.
First, the party dishonoured and offended by our sinnes is the most mightie God, who made our bodies and soules, to the end, that wee with them, might (not dishonour him by [Page 35] breaking his law) but doe him all seruice and honour. In him wee must consider these three things specially: first, his Wisdome and Knowledge: secondly, his Iustice: thirdly, his Power.
1 His Wisedome is such, that no thing, no action, or cogitation that passeth from vs, is hidden from it: Thou spiest out all my wayes, saith Iob. And Dauid saith, Thou knowest all my Psal. 139. 2. thoughts long before they doe arise.
2 His Iustice is so strickt and seuere, that (without full satisfaction) it will not suffer one Sin to scape vnpunished. The wicked Angels sinned but once; and yet for that one sinne, hee hath reserued them in euerlasting chaines vnder darknesse, to Iude ver. 6. the iudgement of the great day.
[Page 36] 3 His Power is infinite. The King, by his power, may for Treason, or other crimes cause a mans body to bee tortured, tormented, and destroyed: but God can cast body and soule into hell fire: and all the Kings on earth, and Angels in heauen are not able to fetch them backe againe. In the very act of thy sinne, he is of power to destroy both thy body and soule in a moment, and to snatch thee away, so that there shall be none to deliuer thee. Psal 50. last.
Then in the second place, doe but consider what punishment we are to expect for euery sin; that is, eternall death and destruction of body and soule in hell fire. The wages of Sin is Rom. 6. last. death: a thousand sinns, a thousand deaths. And surely (mee thinkes) wee cannot chuse but [Page 37] haue sorrow. Sorrow of Attrition at the least, if not sorrow of Contrition. Sorrow of attrition is when we grieue for feare of punishment. Sorrow of Contrition, is when we grieue for sinne, as it is sin, that is, as it is a dishonoring of God: the latter is the better sorrow of the two. And yet the sorrow of Attrition is not to bee discommended, or refused; because it is a meanes to bring vs to the true godly sorrow, or sorrow of Contrition. Whereby we do sorrow for nothing so much, as for that by our sinnes wee haue lost the fauor of God, and comfort of his Spirit.
And this godly sorrow, will worke in vs repentance, not to bee 2 Cor. 7. 10. repented of.
Some men, in this case of repentance, are much mistaken: [Page 38] For generally, the world imagineth, that Repentance is no thing else but a godly sorrow for sin, and a turning or conuerting from Sin to God. But S. Paul had studied the case thoroughly, and He teacheth vs otherwise. viz. That Repentance is a great deale different from godly sorrow: for godly sorrow (saith he) causeth Repentance so that Repentance is an effect or fruite of godly sorrow; and godly sorrow is the cause of repentance: so that Sorrow and Repentance are not the same. For Nihil est causà suiipsius. Nothing is cause of it selfe.
Secondly, some take it to be no more but Conuersion; that is, a leauing off to sinne, and a turning to God. But Conuersion is an Antecedent of Repentance, [Page 39] and Repentance is a consequent of Conuersion, as the Prophet Ieremie teacheth. Surely, after that I conuerted, Ierem. 31. 19. then I repented. So that Conuersion goeth before Repentance, and Repentance followeth after Conuersion.
Saint Paul tells vs, that Repentance is another manner of matter; and consists of seuen parts: An Inuentory whereof he deliuereth vnto vs: For, behold this godly sorrow, what great 2 Cor 7. 11. carefulnesse it hath wrought in you? yea, what Apologie, or defense? yea, what indignation? yea, what feare? yea, what earnest desire? yea, what emulation? yea, what reuenge, or punishment?
These are the seuen parts of the body of true Repentance; and acording to these seuen, we are [Page 40] to examine our Consciences. For true repentance requireth the whole man; that is, the vnderstanding part, the Affections, and the Body.
1 The vnderstanding part must shew it selfe in Carefulnesse, and Apologie. 2 The Affections are to bee exercised in Indignation, Feare, Desire, and Emulation. 3. The Body, in Reuenge, or Punishment.
First then, to make our Repentance sound, it is required that wee bee carefull to auoyd sinnes to come, and to do with diligence, the works that God commands vs.
This is the first part of the Body of Repentance, and it pertaines to the Superiour part of the Soule, the Vnderstanding, and is a part of Prouidence.
[Page 41] 2 The second Act of Repentance which belongeth to the vnderstanding part, is Apologie, or Defence. Where the Apostles meaning is not, that any man should make an Apologie, for his sins (for he that hideth or excuseth his sins shall not prosper, saith Solomon,) but that euery good Christian should be able to make a iust Apologie for the Truth and Sincerity of his godly sorrow for his sinnes.
2 The vpper part of the Soule (1. the vnderstanding) is charged with those two actions. But the lower part of the Soule (in matter of repentance) is charged with foure Affections, viz. 1. Indignation; 2. Feare; 3 Desire; 4. Emulation.
1 Indignation, hath respect to Sinnes past. 2. Feare, is in regard [Page 42] of Sins to come. 3. Desire, hath an Eye to good things. 4. Emulation, hath a reference to good Persons.
3 Indignation hath the first place; because it is an Affection of Anger, most properly belonging to Repentance. Carefulnesse is a part of Prouidence. But Repentance, propperly, is a part of Iustice vindicatiue, and to vindicatiue Iustice, no affection so agreeable, as Anger and Indignation.
Wee are then to conceiue Anger against our selues for our sinnes; and euery Anger will not serue the turne: but it must be an high kind of Anger, Indignation. Now indignation presupposeth an indignity done. By our sinnes wee offer indignity to God, and to our owne Soules; and therefore [Page 43] we are to conceiue great indignation against our selues for committing such indignities against so good and so great a Maiestie.
4 The fourth part of our Repentance must bee an holy Feare (in regard of the Time to come) to fall into any sin.
5 The fifth is an earnest Desire to please God in all things, and to doe euery good dutie which he commandeth in his Law.
6 The sixth is an holy emulation of Gods persons: in striuing to match them in graces and vertues; and if it bee possible, to ouer-match them.
7 The seuenth thing required, is Reuenge or Punishment: which is the very perfection and complement of Repentance: without which [Page 44] Reuenge, non agitur sed fingitur poenitentia, our repentance is no repentance, but hypocrisie.
The only way to escape the Iudgement of God in another world, is to sit in iudgement against our selues in this world, to giue sentence against our selues for our offences: so Saint Paul teacheth. If wee 1 Cor. 11. 31. would iudge our selues we should not bee iudged of the Lord. But after iudging of our selues, and giuing sentence against our selues, wee must streight proceed to execution, and punishing of our selues for our sins: for so we shall escape Eternall punishment in another world. For Non erit gemina afflictio as the Prophet Nahum speaketh, God will not punish twise for the same offence. So that to Wee must ioyne Reuenge of our selues, with Iudging of our selues. 1 Cor. 11. 31. Indicare we must necessarily [Page 45] ioyne Vindicare, and so take vengeance of our selues for our 2 Cor. 7. 11. sinnes here, that we may escape the eternal vengeance of God in Hell-fire.
Now the Fathers, grounding themselues vpon the Scriptures, haue distinguished sins into these three kinds, viz. Spirituall, Carnall, & worldly. Sins of the Soule, Sinnes of the Flesh, Sinnes of the World. And there is in Scripture a seuerall punishment set downe, for euery seuerall kinde of these Sinnes.
1 The Soule hath two parts, Superiour, and Inferiour.
Superiour Sins perteining to this, are Pride, contempt of God, &c.
2 Sins of the Inferiour Irascible part, are wrath, desire of reuenge for wrongs done.
[Page 46] 2 Lusting after vanities.
The Soule, is a fliting thing, neuer at rest; but euer rouing abroad thorow a thousand desires: the way to punish it, is to call it home, and to force it to settle vpon some vnpleasing obiect: as to call to remembrance Esay 38. the yeeres of our life fore past in Amaritudine animae: to tye it, to thinke vpon Death, and Iudgement, & Hell, which will soone pull downe the pride of it. The Irascible part, we must punish, by studying to be quiet and patient, to put vp wrongs, and be ready to forgiue. The Lusting part is to be punished, by setting our affections and Desires on good things, or things that are aboue.
2 Sinnes of the flesh, are, Vncleannesse, Drunkennesse, Gluttony, ease, sleepe, &c. For [Page 47] these, Saint Paul saith, Castigo corpus, I beate downe my body, 1 Cor. 9. 25. and bring it in subiection. The Body desires to fare well in meats and drinkes: This wee must punish by fasting, either From all sustenance, as Dauid. 2. Sam. 12. 17. Exod. 10. 6. à toto; or if that we cannot do, yet From such a quantitie, and but only gustare. Acts 10. 13. à tanto: If that our health will not permit that, yet to fast, From such kind of meates, as Dan. 10. 3. à tali, from dainties, and incentiues to sinne. The Body desireth Ease, to lye soft and richly, in beds of Downe, and Iuory. This wee must punish 1 Sam. 12. with Dauid, by lying hard, as vpon the bare ground, &c. The Body desireth Sleepe in excesse: This must bee punished with watching: or if wee bee not able to watch all night, yet as Christ saith to Peter, Wee Mat. 26. 40. must force our selues to watch one houre with Christ: and that houre is to be spent in holy [Page 48] Meditations, in Prayer, and Deuotion to God. 2. The Flesh desireth to enioy a beautifull person: This must bee punished by making a Couenant with our eyes, not to thinke vpon Iob 37. 1. a woman.
3 Worldly Sinnes, are Couetousnesse, Ambition, Thirst after the outward commodities of the World. And these must be punished by the Purse: First, by making restitution of whatsoeuer wee haue gotten contrarie to the law of God. Secondly, by being bountifull in deeds of Piety, to the Priests of God, and the Ministers of the Gospell. Thirdly, in being liberall in deeds of mercy to the poore members of Christ.
Now because euery one is not of Iudgment to know the right Quantum of all these ingredients [Page 49] to repentance; how much hee must take of each: therefore hee is to resort to some vnderstanding Priest; who is to prescribe how much, or how little will serue the turne; for so the people did in the Old Testament, and Saint Paul takes vpon him to doe it in the New: for hee prescribes a Sufficit to the incestuous Corinthian. 2 Cor. 2. 6.
But here we are to take heed of a Common error, which possesseth the most men of these times: For many are perswaded, that Repentance may bee performed in a moment of time. But they are grossely deceiued: for all these seuen forenamed duties cannot bee done in a moment, but require some good space of time. Therefore God saith, Dedi illi tempus ad [Page 50] poenitendum, I gaue her a space and time to repent in. And as Apoc. 2. 21. there must bee a space to exercise the grace of Repentance in; so there must bee a certaine place assigned to it: for euery place is not fit for this exercise. And therefore the Prophet Zachary would haue vs to separate Zachar [...]. our selues from company, when we goe about to set our selues in the state of Repentance. And Saint Peter did put it in practise in his owne person; for he went out from company first, and then wept bitterly. Math. 26. [...]. And hee deliuereth the same in doctrine. The Lord would haue no man to perish, but 2. Peter 3. [...]. would haue men ( [...]) to separate themselues to repentance.
I haue staied the longer vpon this point; because as there is no saluation without Repentance; [Page 51] so there can be no profitable accesse to the Lords Table without it. But the Law is not onely a Looking-glasse, but also our Schoolemaster to bring Galat. 3. 24. vs to Christ, to the Gospell.
Therefore I proceed now to the Second matter, concerning which wee are to make our Examination, and that is Faith, and it consisteth of two things; Knowledge, and Application.
Touching Knowledge; euery Knowledge. Communicant is bound to know three generall poynts of Christian Religion.
These, (as also the Summe of all, which Christians are bound to beleeue) are contained in the Creed; which consisteth of three generall parts. The first part whereof concerneth God the Father; the second, God the [Page 52] Sonne; the third, God the Holy Ghost.
The Maine part of the Creed Of Christ. is that which concerneth Iesus Christ. Wherein I am taught to beleeue with my heart, That Iesus Christ is very God, begotten of the Father from all eternitie, before all worlds; and the same Christ is True Man, borne of Mary the Virgine: This God-man, and Man God, is my Lord, who (when I was vtterly perished and damned) redeemed mee from Death, and from the power of Sathan; not with Golde or Siluer; but with his owne holy and precious Blood, and by his vndeserued Death & Passion: that I might be His owne, and might liue in his Kingdome, and serue Him without seruile feare, in perpetuall holinesse, & righteousnes [Page 53] of life; euen as he rose from the dead, and now liueth and raigneth for euer. I beleeue that there is no Saluation but by him onely; no fruition of God, but through him. He purchased Saluation and Redemption, not for me onely, but for the 1 Iohn 2. 2. whole world.
But the Benefit of Redemption Of the Sacrament. is an vniuersall benefit, and belongeth to all Mankinde; yet all mankind are not partakers of it. None doe (ordinarily) pertake of it, but such as haue it passed vnto them vnder Seale. The Seales which God vseth to apply vnto mee in particular, that which Christ wrought for all the world in generall, are the Two Sacraments: Baptisme, and the Communion of Christes Body and Blood. And heere comes in [Page 54] the necessitie of Faith, concerning the Sacraments: for they are both of them, Sacramenta Fi [...]i, Sacraments of Faith: so called by the Fathers; because the Mysteries in them contained, are not to be iudged by our Senses, nor discussed by Reason, but to bee apprehended and receiued by Faith onely.
In Both the Sacraments, there bee two things to be considered: there is an earthly Thing which we see and feele with our outward Senses; and there is an heauenly and spirituall thing or grace, which wee cannot see, but by Faith. Both these parts are inseparably vnited, and cannot be separated one from another. He that is rightly fitted for the receiuing of the Sacrament, doth receiue both these parts together, namely, [Page 55] the earthly with the heauenly, and the heauenly with the earthly, which are so inseparably conioyned by God (in a Sacramental vnion) that he that goeth about to separate them, must needs run himselfe vpon a curse.
But as wee are not to diuide and disioyne one part from an other, so wee must take heed, that we doe not confound them one with another, but keepe them distinct. As for example. We know that in the Person of our Sauiour Christ there are two seuerall Natures, viz. the God-head, and the Man-hood. The Nature of Man, is not the Nature of God; nor is the Nature of God, the Nature of Man. The one is not turned into the other; neither are they blended and mingled one Nature [Page 56] with the other; but both remaine distinct in the same person: yet are they so indissolubly vnited by personall vnion) that Death was not able to sunder or separate them. For howsoeuer (at the death of Christ) his Soule was separated from his Body, and his Bodie sundered from his Soule; yet euen when hee lay in the graue, both the parts of his Humane Nature, Body and Soule, were as neerely vnited to his Godhead, as they were at his Birth, or are now in heauen.
So (to restraine my speech to the Communion) There are two distinct and seuerall things in the Sacrament, an Earthly; as Bread and Wine: and an Heauenly; sc. the Body and Blood of Christ. The Body of Christ is not turned into [Page 57] the Bread, neither is Bread turned into the body of Christ. Nor is the one blended or mingled with the other; but both remaine distinct in the same Sacrament: yet (though they be in themselues distinct) they are so inseperably conioyned together (by Sacramentall and mysticall vnion) that hee that doth receiue the one rightly, doth also necessarily receiue the other.
And as by vertue of the Personall vnion of the two natures in Christ, it commeth to passe that there is a Communication of properties; by reason whereof that which properly belongs to one Nature, is attributed to the other; as God is said to bee Borne, and to dye: and the Son of Man is said to bee in Heauen, when he was on Earth. God is Iohn 3. 13. [Page 58] (by reason hereof) said to bee Man; and Man to be God, and that really, and truly.
So, by vertue of the Sacramentall vnion, that is betwixt the hallowed Bread, and the Body of Christ in the Sacrament: the Bread is truly called the Body of Christ, and the Body of Christ the Bread.
The Fruite of this Sacrament, is the participation of the Body and Blood of Christ. There is no one sentence, of holy Scripture which saith that wee cannot, by this Sacrament, bee made partakers of Christ his Body and Blood, except they be first materially conteined in the consecrated Elements of Bread and Wine; or the Bread and Wine be substantially changed, the one into the Body, the other into the Blood of Christ. [Page 59] This is my body, This is my Blood; are words of Promise: we doe beleeue that God is faithfull and true of his word, and doth performe what hee doth promise; Albeit we doe not vnderstand the manner how: nor dare prescribe vnto him the manner, which way he shall make it his Body to vs, either by Transubstantiating or Consubstantiating it, or else we will not beleeue him.
Still remember, that it is a Sacrament of Faith, and Faith hath relation to a word of promise. The word of promise is: this is my Body. This word I beleeue to be true, because God spake it, who cannot possibly lye. This promise I know certainely that God will performe, (in making it his Body to mee) because God is faithfull in [Page 60] performing his promise. I confesse I doe not know which way, or after what manner hee will, or doth performe it: because he hath not shewed me.
If I knew the manner how God did make it his Body, then the Sacrament were to me as matter rather of Reason and Knowledge, then a Mysterie of Faith and beliefe: I beleeue that Christ was conceiued in the wombe of Mary, a pure Virgin, which neuer knew Man: but if you aske me the manner how? I confesse, I know not: and if I knew the manner how; then that Article of Christes Conception, were to mee rather a matter of Knowledge, then an Article of Faith.
Moreouer, seeing these wordes (This is my Body) are [Page 61] words of Promise: and seeing that both Protestants, and Lutherans, and Papistes doe all agree, that by the Sacrament, Christ doth really and truely performe in vs his promise; what doth it profit vs to know whether he doth it by Consubstantiation, or Transubstantiation, or some other way, best knowne to himselfe? which is a thing which can no wayes either further vs, or hinder vs, howsoeuer it stand.
Therefore I aduise you to follow the counsell of a most iudicious, and excellent Deuine, Master Hooker, who willeth Eccl. Polit. Lib. 5. you to take that wherein all sides (both Protestants, and Papistes, and Lutherans) doe agree and consent: and then consider by it selfe, what cause there is, why the rest in question [Page 62] should not rather be reiected as superfluous, then vrged as necessary. It is on all sides confest.
First, that the Sacrament is a True and Reall participation of Christ, who thereby imparteth not onely Totum sui, but Totum se, Himselfe wholly, euen his whole entire person, as a Mysticall head vnto euery Soule that receiueth him: and that euery such Receiuer doth incorporate or vnite himselfe to Christ, as a Mysticall member of him: yea, and as a fellow member of all true Christian Soules liuing on earth, or triumphing in heauen.
Secondly, it is also agreed on; That to whom the Person of Christ is thus communicated, to them he giueth (by the same Sacrament) his holy Spirit, [Page 63] to sanctifie them, as it sanctifieth him which is their head.
Thirdly, it is likewise confest; that what Merit, Force, Vertue or Efficacie, there is in the Sanctified Body and Blood of Christ, we doe freely, fully, and wholly receiue it by this Sacrament.
Fourthly, all sides say, that the effect thereof in vs, is a real Transmutation of our Soules from sinne to righteousnesse; from Death and corruption, to Immortalitie and Life.
Fiftly, all sides confesse, that because the Sacrament (I meane the Bread and Wine) being, of it selfe, but a corruptible and Earthly Creature, must needs be thought an vnlikely instrument, to worke so admirable effects in Man; wee [Page 64] therefore are to rest our selues vpon Gods Omnipotencie, vpon the strength of his glorious and vnresistable power, who is able and will bring to passe, that the Bread and the Cuppe which he giueth vs, shalbe really and truly that thing which he promiseth.
This is agreed on all sides; and tbis is as much as is necessary to be knowne and beleeued touching our receiuing of Christ, in the Sacrament, to the comfort of our Soules.
The second thing to be considered in Faith, is Application. Therefore euery Communicant must not onely know, but apply that in particular to himselfe, which hee beleeueth in generall: as that Christes Body was crucified for him, and his Bloud shed for him. [Page 65] Saint Paul teacheth it by his owne example, I liue, saith hee, Galat. 2. 20. by the faith of the Sonne of God, who hath loued mee, and hath giuen himselfe for me. And this Application cannot bee better performed, then in Eating this Bread, and drinking this Cup: for so often as we eate this Bread, and drinke this Cup▪ we 1. Cor. 11. 26. doe Commemorate the Lordes Death. Euery Communion is as it were, a new Crucifixion of Christ. Christ was crucified at Hierusalem: but Saint Paul tels the Galatians, that hee was crucified among them. Not that Gal. 3. 1. hee suffered death in Galatia; but because of the Communion: which is a Commemoration and Representation of the Death and Passion of Christ.
Therefore when I kneele at the Lords Table (to the ende [Page 66] that I more effectually apply Christ to mine owne Soule) I am to set my selfe as it were at the very foot of Christ his crosse, and to consider Him hanging there, enduring the vnknown wrath and curse of God, and shedding his most precious blood for me, and for my sinnes. That I was the cause, why Hee was wounded, rent, torne, and most shamefully vsed; That my sinnes murdered the glorious and innocent Sonne of God; that he suffered nothing for his owne sake, but all for mine: that he sustained his Fathers wrath, to turne that wrath away from me; and to make God and mee friends: that hee was content to be made a Curse to saue me from the curse, and make mee blessed: that he suffered shame, to saue mee from shame, and [Page 67] crowne mee with glorie, &c.
And there (at the Communion Table) am I so to collect and gather vp my stragling thoughts, that (shutting out of my minde all other cogitations) I am so to settle my selfe, as if None were there present, but God the Father, and God the Sonne, and I my selfe. God the Father, who is the person offended: I, who am the offendor; and Christ, who hangs on the Crosse, as my Pawne and Suretie, to pay my Debt; suffering all that which is due vnto mee.
And if I aske the reason, why God gaue his Sonne to doe and suffer all this for my sake, or why the Son of God would suffer it? I shall finde none, but the great & infinite loue to me, who deserued no loue at all; [Page 68] but rather all hatred and vengeance from them.
It was in God his incomprehensible loue, that caused him to giue his Sonne to mee, and for mee. God so loued the Iohn 3. 16. world, that he gaue his onely begotten Sonne, &c. This loue of Gods, is a Sic without any Sicut; beyond all comparison: nothing that euer was, or shall bee, may stand in comparison with it. God so loued the world, that he gaue his onely begotten Sonne. It is as much (saith Saint Augustine) as if some mightie Monarch, who had but one only Sonne, should haue in his Kingdome a miserable poore Subiect, fallen into a desperate disease, that were not curable by any meanes in the world, but by washing himselfe in a Bath made of the bloud [Page 69] of the young Prince: And the King should so farr tender the health of that poore Snake, that (hauing but one Sonne, and him the Hope of his posteritie, and Heire of his Kingdome) hee should cause all his veynes to bee opened, and all his bloud, euen to the very last drop, to be emptied out of his Sons body, to the losse of his life; and all this, to saue the life of a meane fellow, of no parts, or deserts at all. Such (saith Saint Augustine) was the loue of our heauenly Father towards mee, the meanest of his subiects; hee gaue the life and blood of his onely deare Sonne, to cure and heale mee a miserable wretch, that otherwise had neuer been cured.
A fine and elegant Comparison it is; but yet it commeth [Page 70] short of Gods loue. For the life of a Prince, (though it bee of a very high price, in so much that the people say to Dauid, Thou art worth ten thousand of [...]. vs;) yet the life of the Sonne of God, is more worth then the liues of a thousand millions of Princes. Besides, the poorest man, nay the poorest gnat, in regard of the greatest Prince on the earth, is not so meane & poore; as the greatest Prince that euer was, is in comparison of Gods onely begotten Sonne. So that no loue may bee compared to this loue of God, in giuing his Sonne for mee: except it be the loue of the Son who gaue himselfe for me, and to me.
God so loued mee, that in respect of mee, hee seemed not to loue his Sonne: the Sonne [Page 71] so loued mee, that in respect of mee, he seemed not to loue himselfe, but gaue away his owne life to saue my life.
His death to me, is the death of mine High Priest; by it I am restored to my forfeited inheritance in the heauenly Canaan. Numb. 35. 28. His life and blood to me, is the life and blood of the Pelican in the wildernesse; who diggeth her owne breast, and sheddeth Psal. 102. her blood vpon her yong that are stung with Serpents, to restore them to their health, though it bee with losse both of her blood & life. His blood is to mee, not onely the blood of Remission of sinnes, in forgiuing; but in giuing vnto me, that which I could neuer haue purchased; it is Sanguis Testamenti, the Blood of the Testament; whereby Christ (as in [Page 72] his Will and Testament) doeth giue and bequeath vnto me a Legacie or Heauen. His blood is the blood of Gods owne Son, the Heire of all things in heauen and earth. I doe eate his flesh, and drinke his blood, and by that am made (hauing the Blood royall within me) one of the blood royall, and Sonne and Heire of God, and ioynt-heire with Iesus Christ.
Beneficium postulat officium: Euery benefit doth challenge a dutie at mine hands. And what shall I render to the Lord for all these his benefits? Surely, saith Dauid, I will take the Cup of saluation, and call vpon the name of the Lord; that is, Psal. 116. giue him thanks & praise, saying, O my God, thou art good and true! O my soule, thou art blessed and happy! And for this [Page 73] cause, this Sacrament of the Communion is called Eucharistia: because it is a Praise and Thankesgiuing to God, for the vnspeakeable benefites which we receiue at his hands, in and by the Sacrament.
But wee must not giue him thanks & praise with the mouth only; but to shew that our hearts are truly thankfull vnto him, we must study and endeauour to render loue for loue: for that is all that hee requires at our hands; Loue.
It is recorded by Xenophon, Lib. 13. Poet. Cyr. that that potent and puissant King of the Persians, Cyrus (hauing taken Tygranes, King of the Armenians captiue in war, and led him and his Queen prisoners to his owne Court) did vpon a day bid them to his own Table; and in a sport and merriment, [Page 74] asked of Tygranes, How much he would bestow to ransom his Queen? He presently made answer, If I had that kingdome which thou hast wonne from mee by the Sword, I would willingly part with that to redeeme her; and, if that were not enough, I would spend my life, and powre out my blood for her. Cyrus, being strangely taken with the consideration of such excessiue measure of coniugal loue, yearned in compassion toward them, and restored them not onely to their libertie, but also to their kingdome. When Tygranes was at home in his own Court, hee thus bespake his wife the Queene: Lady, what doe you thinke of King Cyrus? Is not he a most vnmatchable & Heroicall King? Is not hee onely worthy to weare the stile and title [Page 75] of a King? The wise Ladie presently made answer: Sir, I wot not what you say; neither can I remember what King Cyrus did say or doe, whereby I might take notice of his wisedome and prudence: for all the while that I (with your selfe) remained a captiue in Persia, I neuer cast mine eyes vpon any one, but vpon him that was resolued to set mee at liberty, with the losse and expense of his owne blood.
Behold here, a Lesson taught you frō this vertuous Queene: She acknowledged her selfe to be indebted to her husband Tygranes, for that he was purposed to spend his owne blood for her ransome, that (for the vehemency of loue and affection towards him) shee could not endure to look vpon any other in all the Court of Persia, no, not [Page 76] vpon King Cyrus himselfe.
How much then (dear Christians▪ are you indebted to your King and Spouse, seeing that he hath not only purposed to redeeme & ransome you with his owne dearest blood; but hath powred it foorth indeed, euen vnto the last drop, hauing for your sake, suffered so much shame, so many sorrowes, so many torments, to free & ransome you from a most cruell thraldome, not of the Persian, but of Sathan; & restored you to the free possession, and iust right of a Celestiall kingdom? Can you then look vpon any, can you find in your hearts to bestow one thought vpon any in the whole court of this world, saue onely vpon your crucified Lord & Sauiour Iesus Christ? Cast all your thoughts, all [Page 77] your looks, all your loue vpon him; Videte & palpate, gustate, & videte: behold him & feele him, tast and consider him: recognize his loue to you, and returne him loue againe; for if any man loue not the Lord Iesus, let him be Anathema Maran-atha. 1. Cor. 16. 22.
Now this our Loue cannot better be expressed, then by a ioyful acknowledgement of those wonderfull benefits which wee receiue from Christ, when we do worthily Commnicate: and a dutifull obedience to his commandements. Iohn 14. ver. 15. 21. 24. The later hereof, is (in part) touched before: therefore I will in a word or two, touch vpon the former, which is the spiritual and corporal ioy, wherwith we should bee filled at the time of our Receiuing.
For the time of Receiuing is [Page 78] not a time of moody and melancholy passion, but a time of mirth and ioy in the Lord. It is Sacrum conuiuium; At a banket A Holy Banquet. men ought to bee very merry. Our dutie then it is to Reioyce; only we are to take heed, that we do not reioice in sin, which is against the Lord: but Reioyce in the Lord. Reioyce in the Lord Philip. 4. 4. alwaies; and againe I say Reioyce. The Holy ghost by the Apostle doth not only permit and giue leaue to vs to make merry and reioyce, but doth also exhort vs vnto it. And not only to reioyce, but to reioyce againe. He would haue our hearts rauished with a double ioy. One for the Soule, and another for the Body; but both in the Lord. So that, not only our Soules should be ioyfull in the Lord, & reioyce in his saluation, but also our very Bones [Page 79] should say, Lord, who is like vnto thee? So that the bones which Psal. 51. 8. God hath broken may reioyce. Psal. 35. 9. 10.
And certainly we haue great reason to reioyce in God for his goodnesse to vs. For at the Communion (by the hands of his Minister) he doth passe vnto you vnder Seale, his owne body and bloud; nay, his Whole-selfe, and whatsoeuer benefit he wrought for mans saluation: as the Remission and pardon of all your sinnes; the Redemption and deliuerance of all your soules and bodies from eternall punishment in Hell; Perfect Friendship, and Reconciliation with God; and an vndoubted right and title to the kingdom of Heauen, with all the ioyes and blessednesse thereof.
1 You would reioyce and be glad at the heart, if (being indebted [Page 80] but a matter of twenty, or an hundred thousand pounds, (and not knowing which way to pay it, or any farthing of it) you could find one so kind, and bountifull, as would pay it all for you: and not aske one farthing backe, but only your true Loue, and hearty Thankfulnesse. Beloued, wee are all in debt. Our sinnes are Debts to God: Math. 18. 24. and they are of so high a nature, that all the thousands and millions in the world are not able to satisfie God for one of them; and euery one of vs are in for millions of thousands Christ comes, and brings a Quietus est, discharging vs freely of euery one of those debts, and passeth it vnder seale in the Sacrament; and haue we not farre greater cause to reioyce for this, then for the other? [Page 81] For his blood, is the 1 Cor. 11. 25. bloud of Remission of sinnes.
2. If any of you had offended the Law in any heinous manner, and for that (being legally adiudged to death) had the Halter about his neck, vpon the Gallowes, being ready to be turned off the Ladder; would it not glad his heart, to see one come from the King, with his Pardon vnder Seale, procured by the Prince to acquit him from death? Verily all of vs (besides the actual breaches of Gods Law committed by our selues) were non prius nati, quàm damnati, as Saint Bernard saith; No sooner borne, then condemned, & vnder the Sentence of death. The halter was about our necks, and we ready to bee turned off the Ladder; there was but a puffe of ayre, a [Page 82] small blast of breath in our nostrils, betwixt vs and Hell-fire, betwixt our temporary life, and endles tormenting death. The Minister comes to vs (at the Sacrament) with a Pardon from the King of Heauen, procured by the death of the Prince of our Saluation, Iesus Christ, sealed with his precious bloud: and haue not we iuster cause, thinke you, to reioyce for our deliuerance from Hell, then the Malefactor hath for his deliuerance from Tyburne?
3 If our Soueraigne Lord the King were iustly fallen into hatred and enmity against any of vs, and should bend himselfe and the strength of all his Subiects, to bee reuenged on Him for his rebellions; what a pitifull taking would that party be in? how glad would he be [Page 83] of any that would procure, and could assure him of the Kings fauour, and perfect reconciliation vnto him? And were not all of vs by Nature, Filij irae? Ephes. 2. 3. and by daily multiplication of rebellions against God, professed enemies to God, and God enemy to vs? Our Sauiour by his death, wrought our Peace and attonement, our perfect reconciliation with God. When we were enemies, wee were reconciled Rom. 5. 10. to God by the death of his Sonne. And, to assure our soules of this our peace and reconciliation with God, Christ by his Minister, in the Sacrament of his Body and Blood, doth passe it vnder Seale to euery particular worthy Communicant.
4. If, being not borne to any foot of land, his Maiestie [Page 84] should bestow vpon any of you a whole Shire to be yours for euer; I know that person would thinke himselfe an happie man. But behold, the King of Heauen doeth assure euery worthy Communicant, not of a Shire, but of a most spacious, ample, and glorious Kingdome, to bee possessed and enioyed, not for the Euer of Time in this life, but for the Euer and Euer of eternitie: And haue wee not good cause to bee merry and ioyfull then? God is True and faithfull of his word and promise: and wee knowe that Hee by the Sacrament doth make euery true penitent Beleeuer as sure of his eternall Kingdome; as any Prince (if hee suruiue) can bee sure to inherite his Fathers Crowne. For by it, wee are all made Heires [Page 85] of God, and Ioynt-heires with Rom. 8. 17. Heb. 1. 2. Iesus Christ, who is the Heire of all the world.
So that, as I said, wee haue all iust cause of mirth and ioy: and would to God, we could all bee so truely merry and ioyfull as wee should bee, both in Body, and in Soule; that not onely our Soules may bee ioyfull in the Lord, and reioyce in his saluation; Psal. 35. 9. 10. but that all our Bones may say, Lord, who is like vnto thee? Let vs therefore, whensoeuer we receiue this Sacrament, bee merry a Gods Name: Let vs leape, reioyce, and exult for our Redemption and Saluation wrought by Christ: but let vs not reioyce in Surfetting and Drunkennesse, nor in Chambering and wantonnesse, nor in painted Pride & haughtinesse. For this is not to reioyce [Page 86] in the Lord, but against the Lord; this is not to bee merry in Gods Name, but in the Deuils name.
And for all these benefites whereby both our Bodies and Soules may thus iustly be rauished with Ioy, the Lord our God exacteth no great matter at our hands, but that which wee may pay without any Trouble or Dammage to our selues; and that is (as I sayd before) our Loue to God for his owne sake, Loue to our Neighbours, for Gods sake. wee are to wish euery of them all good, and to performe it vnto them to the vttermost of our power: helping them in their necessities, and forgiuing them the wrongs they haue done vs, Euen as God for Christ his sake forgaue vs. [Page 87] For they are all flesh of Christ Ephes. 5. his flesh, and bone of Christ his bone: and whatsoeuer wee doe to any of these, (because they are the mysticall members of Iesus Christ) whether it bee good or bad, Math. 25. 45. Christ accounts as done to himselfe.