CHAP. I. What a Sacrament is and how many there bee.

A Sacrament is an outward visible signe of an in­ward and invi­sible grace; or­dayned by God, whereby hee doth seale vnto vs his covenant of grace made in [Page 14] the blood of Christ, and wee a­gaine testifie our faith and piety towards him: so that it is both a signe in respect of the thing sig­nified, & a seale in respect of the covenant thereby sealed vnto vs. The word sacrament doth properly signifie an oath, wher­by Souldiers bound themselues vnto their Generall; whence it is taken to signifie that obliga­tion, whereby wee tye our selues to the blessed and sweete service of Iesus Christ: for hereby wee, as Christ's Soul­diers, first binde our selues by promise of obedience to fight vnder the Lords banner against the world, the flesh and the di­vell; Secondly we put on the cognisaunce and Armes, the Colours and marke of Christ [Page 15] by professing our faith in him, that so it may appeare vnto the world to whom wee doe belong.

Now Sacraments are of two forts. First of the Old Testa­ment, which were 2. first Cir­cumcision, secondly the Passe­ouer. The first was ordained for a signe of entrance into the Co­venant; the second for an assu­rance of confirmation of, and continuance in the same: both which are now abolished, and in stead of them wee now haue the Sacraments of the New Te­stament, which are likewise 2. first Baptisme answerable to Circumcision; secondly the Lord's Supper to the Passeover: both signified by that water & blood, which issued out of the [Page 16] side of Christ, when it was peirced by the souldiers on the Crosse. Of these the first is cal­led the Sacrament of our Na­tivity or entrance, because by it wee are assured that wee are receiued into the Co­venant of Grace, and so are re­generate & belong to the flock of Christ: the second is called the Sacrament of our growth & perseverance, whereby wee growe vp in Christ, & are assu­red that we shall be still kept in this estate. So that both are ne­cessary; the one to assure vs of our entrance into, & the other of our continuance in the e­state of Grace; for although that Grace once conferr'd can­not bee lost, yet our assurance doth often want strengthening [Page 17] by reasō of our manifold tēp­tations, against which we are cōforted by the remembrance of Christ's death and passion: which doth also teach vs why the Sacrament of Baptisme is receiued but once, & the Lord's Supper often; because our birth is signified by our Baptisme, & we can 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 [Page 18] 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 cō ­tinual 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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. [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 27] 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 [Page 28] though not euery Sabboth af­ter the custome obserued in the Primitiue Church, yet without faile, as often as occa­sion is offered; according to the example of those in the Acts, who continued stedfast in breaking of bread, Act. 2.42.

The Necessity of which du­ty will further appeare, if wee consider these 2 things. 1 the principall cause, which often keepes vs from it; 2 the mo­tiues, which may draw vs vn­to it.

First, that, which makes vs backward in the performance of it, is questionlesse the policy of our Arch-enemy, the Diuel; who striues by all meanes to draw vs away, either by a care­lesse neglect of our chiefest [Page 29] 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 [Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 30] [...] [Page 31] [...] [Page 32] [...] [Page 33] [...] [Page 34] 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 [Page 35] 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 [Page 36] 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, [Page 37] 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, [Page 38] 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: wherein wee are to endeauour by all meanes to continue, as S. Paul taught the disciples, Act. 14.22. and beware that wee fall not from our stedfastnesse, but [Page 39] grow in grace, and in the know­ledge of our Lord and Sauiour Iesus Christ: as it is 2. Pet. 3.18. whereof wee cannot but bee carefull, if wee consider our weakenes; for we are euer sub­ject to Apostasie, and our faith is exceeding weake; as we may plainly see by our coldnesse in prayer and other good duties, by our feare of death, & by our loue of this world: for the strengthening of which Christ hath left vnto vs this Sacra­ment, as a speciall meanes con­ducing thereunto; for the Co­venant which our faith taketh hold of, as it is contained in the Word of GOD, so it is sealed vnto vs by this Sacra­ment; and therefore Christ calls the cupp, the cupp of [Page 40] the New Testament, because it seales vnto vs the Covenant of God in the New Testament, accomplished in the shedding of Christ's blood. Now if a King should in pitty and com­passion send a pardon vnder his Seale vnto a poore distres­sed prisoner; would wee not judge that prisoner vnworthy of the benefitt thereof, if hee should either wilfully refuse it, or carelesly neglect it? que­stionlesse wee would: yet such is our case before God, who, as King of Kings, hath sea­led vnto vs by this Sacra­ment a full remission of all our sinnes; if wee therefore shall either wilfully contemne, or at our pleasure receiue [Page 41] this pledge of his loue, what can wee expect at GOD's hands, but a just remoueall of this his fauour from vs? Sure­ly if wee joyne the considera­tion of our owne weakenesse, which so much needeth help, with the meditation of God's mercy, who so freely giueth it, wee cannot but acknow­ledge our owne misery, if wee neglect it: wherefore as we feare him, and tender the good of our owne Soules, let vs bee carefull in the due performaunce of this so weighty a businesse. But some are wont to frame these excuses for their ab­sence.

1. The often receiuing of this [Page 42] Sacrament may breede a dis­esteeme thereof; and therefore it is safer sometimes to ab­staine. To which I answere, that in matters temporall (as pleasures, and such like) the often vse may breed cōtempt, or at least neglect, as it often doth: but in spirituall things it rather breeds a greater desire, because the more we feele and know the goodnesse of them, the more we seeke after them; yet if it so come to passe, that by often receiuing, we beginne to vndervalue the worth of it; wee must consider that this ne­glect ariseth not frō the often vse of the thing, but from our corrupt nature; for this Exer­cise is God's owne ordinance; alwayes attended with his [Page 43] blessing, if rightly receiued; appointed as a meanes to stirre vp and encrease our zeale and devotion; and therefore it is not likely that it should hin­der it. Let not this there­fore keepe vs from the LORDS Table, but let vs rather come, that it may bee a meanes to encrease our pi­ety.

2. Some will say; I am not prepared, and therefore dare not come: but this in­deede is no excuse; for wee must knowe that wee ought to bee alwayes prepared, our whole life should bee a conti­nuall preparation, as to all other good duties, so especi­ally to this; being euer ready when the Lord shall call, as our [Page 44] Sauiour admonisheth vs, Matt. 24.44.

3. Others will vrge; I am to take a journey, or to bee imployed in such or such a bu­sinesse; and therefore I cannot come: Well: if this journey or the like, must of necessity bee performed, thy excuse is the safer; but if it may bee any way avoyded (as oftentimes it may) assure thy selfe, this is to preferre thy owne pleasure before that which God com­maunds: a day will certaynely come, wherein wee must giue an account for the neglect of the least of God's ordinaunces; and then it will bee said of such Pretences, Who required these things at thy hands?

[Page 45]4. Some are wont to vrge; I am not in charity, by reason of some wrong which hath beene offered to mee, and therefore I ought not to come. This indeede is an excuse too common: but wee must knowe, that if wee bee not in charity, it is our owne fault; for wee ought to bee in charity, and still to preserue it: and certayne­ly a miserable thing it is, that wee should preferre to feede on our owne malice rather than to eate of the Lord's Sup­per; this is to hurt our selues more than wee neede, euen to wrong our selues because others haue wrong­ed vs; wee should rather seeke all meanes of reconciliation, [Page 46] that so wee may remoue those impediments of Piety and Religion, and come the more freely to the LORD's Ta­ble.

5. Some thus pleade for their absence; I am afrayde to approach vnto the LORDS Table by reason of my mani­folde infirmities, which are in mee, and therefore I had ra­ther sometimes to refrayne, lest I come vnworthily, which is a very fearefull thing. It is so indeed, but wee must con­sider, that our staying away is no comfort vnto vs in this case, but rather a meanes to make vs worse, and to pull downe Gods judgments vp­pon vs: wee should rather re­member the goodnes of God, [Page 47] that inviteth vs, promising to refresh those that are heavy loa­den with their sinnes. Matt. 11.28: not putting vs off for our infirmities; for, if thero be a willing minde, hee accepteth vs according to that which wee haue, and not according to that which we haue not. 2. Cor. 8.12. though we want that perfecti­on, which others haue; yet, if we haue a true desire to bee re­freshed by the merites of Christ, and haue a sincere heart before God, hee will accept vs according to this. Whensoe­uer therefore the Diuell shall tempt thee to draw thee away by the consideratiō of thy own infirmity, cheere vp thy selfe with the comfort of the blinde man in the Gospel, Mar. 10.49 [Page 48] be of good cōfort, behold he cal­leth thee: say vnto thy selfe; Christ Iesus hath invited me; & hath promised to accept mee, if my heart bee sincere, hum­ble, and willing; why then should the consideration of my infirmities keepe mee from it.

6. Others thus reply; I de­sire to receiue, but I am consci­ous vnto my selfe of some cry­ing sinnes which I haue com­mitted before God, for which I haue not yet sufficiently re­pented; & how then can I par­take of this holy banquet in the presēce of God? Is it so? art thou poore, & yet wilt thou refuse gold whē it is offred vnto thee? who will thē pitty thee for thy poverty? art thou desperately sick, & wilt thou not seek vnto [Page 49] the Physitian for meanes of re­covery? who will thē bemoane thee for thy disease? Behold, Christ Iesus is the Physitian of thy soule; as well able to heale it of all it's diseases, as hee did the bodies of those, which came vnto him, of their in­firmities: forsake not then this heavenly Physitian; but labour by a serious repentance to dis­charge thy conscience of those thy sins, and then come spee­dily vnto him: it is the coun­sell of the Apostle, 1. Cor. 11. who biddeth vs to examine: & then eate, not goe away; first examine, then eate of this Bread & drinke of this cup: If thou say, I had rather stay till the next opportunity, that I may haue the more time to repēt; cōsider [Page 50] that the longer thou stayest, the more sinnes thou wilt run into, and then it will bee so much the harder to repent as thou oughtest: and besides that, how do'st thou know, whether God will giue thee grace and time to repent then or not? hee hath promised in­deede to haue mercy vpon a sinner, at what time soeuer he shall repent; but hee hath not promised to giue him grace to repent when he will: Seeke the Lord therefore while hee offereth himselfe vnto thee, that thou mayst finde mercy when thou seekest it.

Lastly, some in a proud man­ner thus excuse, (or rather ju­stifie) their absence. I doe al­ready sufficiently beleeue [Page 51] whatsoeuer is proposed in the word of God; and therefore what neede haue I to receiue this Sacrament so often, as a seale to confirme my faith? it doth no way conferre grace vnto mee; and my faith is so firme, that I perswade my selfe I neede not a seale to streng­then it, so much as others doe, whose faith is weaker; where­fore I thinke that I may some­times forbeare. But knowe, ô vaine man which thus dis­putest with thy God, that this is Gods ordinance, a principall part of his service, which therefore ought diligently to to be performed, though it did no way profit vs, even because God had commanded it: yea, when wee haue done all those [Page 52] thinges which are cōmanded vs, we must say that we are vn­profitable servants, we haue done but that which was our duty to doe. Luc. 17.10. Besides, is thy faith so strong that it needs no further strengthening? do'st thou not daily perceiue in thee a weakenesse of vnderstanding in matters of Piety & Religiō; a frailty in thy memory, and a continuall disorder in thy affe­ctions? if not, know thus much; that it is a misery to want, but a greater misery not to be sen­sible of our wants: & this also knowe for a certaine trueth, that when thou findest in thy selfe either none, or at least­wise a small desire of hearing Gods word and receiuing the Sacraments; know, I say, that [Page 53] there is surely some sinne or o­ther in thee not well repented of, which cloyeth thy soule, that it cannot delight in those spirituall exercises. Let vs therefore endeavour to come to the Lords Table as often as wee are invited; and when wee doe come; let vs take heede that wee come not for fashions sake, or to please men, or in any opinion of our own merit in this action; for this is not a celebration, but a prophanation of the Lords or­dinance, because herein wee serue not God but our selues; which is a fearefull thing; for God is not as man, that hee should bee deceiued; nei­ther seeth he as man seeth; for man judgeth onely according [Page 54] to the outward appearance, but God searcheth the very heart & reynes; and will one day as certainly punish the propha­ners of his ordinance, as the contemners thereof. Where­fore, as wee ought in the first place to be fully perswaded of the necessity; so should wee in the second by all meanes la­bour to come to the know­ledge of the right manner of receiving; which is the next thing to be considered.

CHAP. IIII. The Necessity of preparation.

HE which desires to receiue at the Lords Table in a [Page 55] right manner, must make con­science of three duties, which are necessarily to be perfor­med.

1 A diligent Preparation be­fore.

2 A seasonable Meditation in the time of receiuing.

3 A religious practise after the same in our liues and con­versations.

In the first (as before in the matter of receiving) we must take notice of a thinges. First, The Necessity. 2. The right manner of Preparation.

The Necessity will plainely appeare, if wee consider these 2. things. 1. In whose pre­sence it is, that wee are to re­ceiue. 2. The danger which we bring on our selues by not [Page 56] being prepared.

As for the first, we are to sit, and feede in the presence of the Lord himselfe. Now if a­ny, even the best of vs, should bee invited by a King to his Princely table, hee would bee carefull to present himselfe (if he reverence his presence) in the best manner that hee could, putting on then especi­ally (if he haue any better than other) his best apparell, & di­sposing all thinges in the most decent order, that so he might be the better accepted: if so; with what feare and reverence should wee then approach vn­to the Table of this King of Kinges, when hee inviteth vs? who stands there ready attended with his Angels to [Page 57] behold those, which pre­sent themselues; & will soone espie out that man, who shall dare to approach before him, not having on his wedding garment; and what can such expect, but, with the man in the Gospell, a casting out into vtter darkenesse? Matth. 22.12. Neither must wee thinke to deceiue the Lord with an hypocriticall out-side; for hee looketh not to the out­ward gesture onely, but to the invvard parts of the soule: it is not so much a cleane hand or curious attire vvhich maketh vs accepted of God, as a pure heart and a cleansed soule, a­dorned vvith faith & repen­tance; vvee may for a time de­ceiue mortall men, such as [Page 58] our selues: but when the se­crets of our hearts shall be made manifest, then shall our hypocrisie, as well as our ne­gligence, bee laid open to our destruction. Let vs therefore humble our selues before God, and prepare our selues aright, that we may escape the danger which will otherwise fall vp­on vs; which is the second thing to bee considered in the Necessity of preparation. The danger of not being pre­pared is particularly set forth vnto vs by considering the of­fence, which wee herein com­mit, and the reward thereof.

If we come vnprepared, and so receiue vnworthily, our of­fence is no lesse than to bee guilty of the Body and Blood of [Page 59] Christ. as Saint Paul saith. 1. Cor. 11.27. that is, wee offer speciall disgrace and indignity vnto Christ, in not receiving him with that reverēce which we ought: which offence, as it is in it selfe very hainous so it drawes on vs a fearefull pu­nishment; for the Prophet Ie­remiah hath pronounced him accursed which doth the worke of the Lord deceitfully: Ierem. 48.10. and if it be so in other things, which are of lesse mo­ment, what can we expect for the abusing of this so weighty a matter? The Apostle setteth downe at full the fearefulnes hereof; when he saith. 1. Cor. 11.29. that he, which eateth and drinketh vnworthily, eateth and drinketh his owne damnation: [Page 60] than vvhich vvhat can bee more terrible? neither is the Scripture silent in shevving vs the judgements of God vpon such offenders; as vvee may plainely see, both in the Old Testament, in the suddaine death of Vzza for rash touch­ing of the Arke; and also in the Nevv, in the binding hand & foote for 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 [Page 61] 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 [Page 63] 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 [Page 64] 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 [Page 65] 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; [Page 66] 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, [Page 67] 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, [Page 68] 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, [Page 69] 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 [Page 70] 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 [Page 71] 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 people are perished for lacke of knowledge; & hence it comes to passe, that many receiue this Sacrament with­out any benefit vnto them­selues, because they are not able to discerne of it aright. Wee should therefore all our [Page 72] life long carefully exercise our selues in the word of God, that so, when we shall come to examine our selues concerning our Knowledge, wee may the more easily, and with the grea­ter comfort, trie our fitnes in this respect; whether we haue attayned to a competent mea­sure of knowledge in the groundes of religion or not. Which that wee may the bet­ter doe, wee are to make triall of a twofold Knowledge, which wee ought to haue: the one concerning God, the other concerning man.

Concerning God we are to know, that there is but one, on­ly wise, and true God, subsi­sting in three Persons; the Fa­ther begetting the Sonne; the [Page 73] Sonne begotten of the Father; and the Holy Ghost procee­ding from both: which is a mistery farre exceeding our vnderstanding; yet so sarre are wee to know and beleeue it, as GOD hath revealed it in his word: and therefore first are we to Examine our selues con­cerning this knowledge.

Concerning man we are to knowe, that he was first crea­ted in vprightnes according to the Image of God. Gen. 1.27. but afterwards fell through diso­bedience, and was againe re­covered by the meritorious death of Christ Iesus. This we are to examine according to the 2 parts of the Word of God, the Law and the Gospell.

In the first wee shall playn­ly [Page 74] see what wee are in our selues, even wretched and mi­serable sinners, corrupt chil­dren of disobedient parents; & that wee haue justly deserved death as a due reward for our manifold sinnes both originall and actuall; being carnall, sold vnder sinne, by nature the chil­dren of wrath Ephes. 2.3.

In the second wee shall vn­derstand what wee are in Christ; and what that covenant is, which God hath made vnto man in him for the pardoning of their sinnes which returne vnto him by repentance, & ap­ply the same vnto themselues by faith. So that here we are to knowe 2 things: 1 the meanes of our redemption and recon­ciliation, the Death of Christ: [Page 75] whom God in loue sent into the world, to redeeme them that were vnder the lawe, that wee might receiue the adoption of Sonnes: Gal. 4.5. & so hath deli­vered vs frō the power of darke­nes Col. 1.13.

2. The meanes, whereby we may apply this vnto our selues; namely faith; which is a gift of GOD, begotten and increased by hearing the word, and receiving the Sa­crament. Let vs therefore seriously examine our selues, whether wee haue learned out of the Word of GOD our first innocency, which wee had by creation: our misery, which wee fell into by trans­gression; and the happinesse, which wee haue obtained a­gaine [Page 76] by our sweete and bles­sed redemption: for in those things ought every one to bee instructed, which approcheth vnto the Lords Table.

Besides this Knowledge of GOD and Man, wee are fur­ther to haue a particular Knowledge of the Sacrament it selfe; where wee are to trye, whether wee doe rightly dis­cerne the Elements from the Lords Body, and the true vse of them: wherein wee must consider, that the Bread and Wine, (in themselues ordina­ry) beeing ordained of Christ, are now become holy; and whereas CHRIST blessed this Sacrament at the first institu­tion, wee are to knowe that it is a blessed Sacrament; because, [Page 77] whatsoeuer hee blesseth, is blessed; and that it will bee a meanes of great blessing vnto vs, if rightly receiued and whereas Christ gaue the same after Supper, wee must fur­ther knowe, that it was not ordayned to satisfie our bodi­ly hunger; for, if any man thus hunger, Saint Paul tells him that hee must eate at home. 1 Corinth. 11.34. but it was giuen for the refreshing of our wearied Soules by the commemoration of Christ's Death for vs, and of our com­munion with him: but of this particular Knowledge of the Sacrament, more in the beginning of the first chap­ter. In this, as in the [Page 78] former, wee must diligently trye and examine our selues; for, except wee knowe all these things, wee are not to par­take at the Lord's Table; be­cause without it, whatsoever wee doe, is but blinde devo­tion.

Chap: VII. The Examination of our repentance.

THus of our information in matters, which wee ought to knowe. As for our reconci­liation, wee are to examine our selues in those things, which concerne either God [Page 79] or our Neighbours; because wee haue and doe often offend both.

Those, which concerne God, are principally 2. 1 Re­pentance whereby wee testifie our harty sorrow for offending him, with a desire of amend­ment. 2 Faith; whereby wee take hold on his mercy, for the pardon and forgiuenesse of them.

First, wee are to try whe­ther wee haue attained to a competent measure of Repen­tance. And indeede, if wee truely looke into our selues, and consider that wee must one day giue an account for e­very idle word, wee shal finde matter enough for Re­pentance, if our hearts bee [Page 80] not hardned in sinne. Now, that it is necessary to examine our selues herein, appeares from this, because without it wee haue noe ground at all for any comfort in CHRIST IE­SVS; for hee, which is stuft with his sinnes, is noe more fit to receiue Christ, than a glut­ted stomake it's meate: and a­gaine, vnto them that are defi­led, there is nothing pure. Tit. 1.15. that is, if through vnbe­lief, they remaine in their pol­lutions; but vnto the pure all things are pure; and if wee cleanse our hands and purifie our hearts and so draw nigh vn­to God, hee will draw nigh vn­to vs. Iam. 4.8. as many as walke according to this rule, peace bee vpon them. Gal. 6. [Page 81] 16. Let vs then search and trye our waies and turne vnto the Lord. Lament. 3.40. and put on Davids resolution be­fore wee come to the Lord's Table; I will wash my hands in innocencie, O Lord, and soe will I goe to thy Altar. Psalme 26.6. In this examination of our Repentance wee must haue respect both vnto the time past and to come.

In respect of the time past, wee are to performe 3. due­ties.

1 Carefully search our hearts to finde out our owne corrup­tions; that knowing them wee may the better avoyd them which is most necessary to bee done & that in the first place; because it is impossible that he [Page 82] should seeke to goe into the right way, which doth not first see his errour: and thus much wee must knowe, that hee that will not set his sinnes before him here to his conversion, shall haue them set before him hereafter to his confusion, if wee will needs cover and hide sinnes, let vs in loue and charity cover the sinnes of others; for, Loue co­vereth a multitude of sinne. 1. Pet. 4.8. that is, layeth them not open before men to their disgrace, who haue committed them; as many doe, who de­light to heare other mens faults ript vp to the quicke, but cannot endure to heare of their owne: wee should not so much exclayme against other [Page 83] mens sinnes, but rather bee humbled for our owne, and lay them fully open before our selues, that soe wee may come to a more serious repentance for them. Which I thinke, wee cannot but doe (except wee haue more than stony hearts) when wee consider the torments which CHRIST suffred for our sinnes; and see our owne misery, what wee are in our selues: for this must needes driue vs vnto God, as a desperate disease vnto the Physitian; and make vs vtter­ly to accuse our selues and say Psalme 51.3. I acknowledge my fault, and my sinne is ever before mee.

Now the chiefest meanes, which wee can vse to come [Page 84] to the knowledge of our sinns, are these 2. 1 A conntinuall meditation in the Word of GOD, wherein (as in a glasse) wee shall plainly see all our de­formities. 2 A seasonable con­ference and conversation with such as are themselues touched with their sinnes, both which are excellent meanes: and therefore wee ought sincere- to love the Word of God, be­cause it doth discover our sins vnto vs; and diligently read, & excercise our selues in it, that soe wee may come to a full knowledge of it; & also harti­ly effect and loue those whom we se to be thus affected. when wee haue thus considered, that wee ought, and how wee may discover our sinnes; let vs exa­mine [Page 85] our selues whether wee haue thus done in our life past or no, giuing thankes to GOD that hee hath at any time dis­covered such or such sinnes vnto vs: if wee finde that wee haue not thus done (as GOD knowes, wee are all too slacke herein) let vs seasonably re­pent vs of this neglect; and bee sorry that wee haue no sooner repented; desiring GOD that hee will bee pleased ever more and more to discover our sins vnto vs, that soe wee may the better forsake them and serue him, as wee ought. Having thus vnfolded our sinnes be­fore our eyes, let vs in the se­cond place examine; how in sorrow wee haue humbled our selues to GOD for them; [Page 86] for this is that, even our sor­row, which must moue God to compassion; and wee knowe that God is nigh vnto them that are of a contrite heart, & will saue such as bee of an humble spi­rit: Psal. 34.18. and therefore David, being pressed downe with the burden of his sinnes, comforted himselfe in this say­ing: The Sacrifice of God is a troubled spirit; a broken and a contrite heart, O God shalt thou not despise Psal. 51.17. Where­as on the contrary, if wee haue no true sorrow, if our soules be not wounded within vs for our sinnes, wee cannot expect that either wee or our prayers should be accepted of God; or, that wee shall with the Sacra­ment receiue any comfort to [Page 87] our soules if we come not to it with sorrow for our former transgressions.

Now there is a twofold sor­row: 1 Servile; when wee are sorry for our sinnes (as some servants are, when they haue offended their Maisters) not because we haue sinned against such a Master, but because wee haue thereby made our selues subiect to the punishment due vnto our offence: this is not that sorrow, which God ex­pecteth of vs; for it rather driveth vs to dispaire, than to any pious meditations. 2 Fi­liall; when (like naturall chil­dren) wee grieue for our sinnes; not so much in respect of the punishment due vnto vs, as that wee haue sinned [Page 88] against so mercifull and louing a Father. This is that true sorrow, with which wee ought to bee affected: which wee may obtayne two wayes. First by our selues. Second­ly, by the helpe of others al­so.

By our selues; and soe by the consideration especially of two things: First who it is that wee haue offended; even GOD himselfe, who in tender mercy towards vs, gaue his onely be­gotten Sonne to die for our sinnes: the consideration of which cannot but worke in vs a true sorrow, that wee should offend so mercifull a God; for what sonne is there (if he haue in him the affection of a sonne) but would grieue that hee [Page 89] should offend a Father, which hath been ever loving & kinde vnto him?

2. The grievousnesse of our sinnes, which wee haue com­mitted; which will plainly ap­peare, if wee consider them ei­ther in respect of our selues, how deadly they wound the conscience; or with reference to others, how infectious they haue beene to them; whom we haue often drawne into the same faults, which wee our selues haue committed; and so haue made them guilty of our sinnes, and our selues of theirs.

The next meanes, to attaine this sorrow, is the helpe of other men, who are them­selues touched with a feeling in this kinde; with whom wee [Page 90] ought to accompany our selues, and patiently to accept of their admonitions, still ac­counting them our truest frends, which most faithfully and roundly put vs in minde of our faults. The hypocrite may esteeme such as desire thus to expresse their loue, bu­sie-bodies or the like; but Da­vids wish was that the righte­ous might smite him friendly & reprooue him. Psal. 141.5. and whosoever is a sound-hearted Christian will ever striue to make the best vse of such, as hee canne. Let vs therefore examine our selues, whether wee haue made good vse of those meanes or not: if we haue not, wee ought to humble our selues before GOD for this [Page 91] neglect also; earnestly beseech­ing him that hee will worke in vs true sorrow for our sinnes past, with desire of amend­ment. Wherevnto that wee may the better moue him, wee are in the next place to lay o­pen and confesse our sinnes vn­to GOD; which is the third thing required in our Repen­tance. Confession is so necessa­ry, that without it wee canne expect not pardon at God's hands, but rather some judge­ment or other; and therefore Solomon sayth. Hee, that co­vereth his sinnes, shall not pro­sper, but who so confesseth and forsaketh them shall haue mer­cie: and Saint Iohn perswa­deth vs herevnto by the mer­cies of GOD, saying; If we con­fesse [Page 92] our sinnes, hee is faithfull and iust to forgiue vs our sinnes, and to cleanse vs from all vn­righteousnesse. 1. Ioh. 1.9.

Now in our confession wee are to obserue especially three things. First what wee are to confesse. Secondly to whom. Thirdly how.

As for the first, there is a twofold confession. 1 Landis, or of Thankfulnesse; of which David speaks Psal. 89.1. With my mouth will I ever be shewing thy truth; yea every day will I giue thankes to thee & praise thy name. Ps. 145.2. Which we are also daily to practise according to his example: but this is not that cōfession, which is so properly meant here in the matter of Repentance. There is there­fore [Page 93] another, called Confessio fraudis, a confession of sinne; and this wee are to make, if we will truely repent: which ought to bee, not of some sinnes onely, but of all as farre as wee can call them to minde; and especially of those belo­ved and bosome-sinnes to which wee are most addicted: which that wee may the bet­ter doe, wee ought dayly to renewe the memory of them in our selues; that so wee may bee the better able faithfully to confesse the same, as often as occasion requires.

2. Wee are to confesse our sinnes, not vnto men or An­gels, but vnto GOD, who is the supreame Iudge of all. [Page 94] 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 [Page 95] 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 [Page 96] 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 [Page 97] 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 [Page 99] 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, [Page 100] 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 [Page 101] 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 [Page 102] 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 [Page 103] 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 [Page 104] 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 [Page 105] 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 [Page 106] 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; [Page 107] 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 [Page 108] 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 [Page 109] 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 [Page 110] 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 [Page 111] 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 [Page 112] 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 [Page 113] 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. [Page 114] 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 [Page 115] 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 [Page 116] 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 [Page 117] 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 set vs at variance among our selues, though sometimes vpon small occasions; that so thereby, hindering vs from the performaunce of good dueties (as the recei­uing or the Sacrament, and such like) which are the meanes of our Saluation, hee may the more easily tempt vs to worse im­ployments, while others are better exercised; and so make his side the stronger against vs: and who knowes what power it may please God to giue him against vs at [Page 118] such times? Wherefore, as we loue our owne safety, let vs seeke to crosse him, who thus opposeth vs by his temptati­ons: and if wee will needs bee at strife, let it bee with him, who will neuer bee at quiet with vs, vntill hee haue gotten the vpper hand of vs: which wee may the more easily per­swade our selues vnto; if wee haue respect not so much to other mens wrongfull acti­ons, as to his wicked sugge­stions, the cause of all; and assure our selues, that, in put­ting vp a wrong, wee right our selues, and crosse him; which should bee our chiefest ayme.

Againe, as the Diuell is the Authour of our wrongs: so GOD, who is the Dispo­ser of all things hath a hand in it: who permitteth the Di­vell thus farre to provoke vs: perhaps for the tryall of our constancy and patience, or for other some ends best knowne vnto himselfe: and, if wee could but see, that the finger of GOD is in our Crosses, wee would patiently answere with David, Psalm. 39.10. I will become dumbe, and open not my mouth, because it is thy doing; and so commit our cause to him, that hee might make our righteousnesse cleare. Psal. 37.6.

These are the chiefest Mo­tiues to perswade vs to this [Page 120] duty of Loue and Charity; to all which wee may adde a­nother, taken from the excee­ding loue of God to vs; who so loued vs, without any loue receiued first from vs, that he sent his Sonne to bee a propitia­tion for our sinnes. 1 Iohn. 4.10. whence the Apostle gathereth this powerfull con­sequence; if GOD so loued vs, wee ought also to loue one another: vers: 11. Which that wee may the better doe, let vs in the next place see the manner how it ought to bee perfor­med.

Heere wee are to haue re­spect both to the time past, and also to come.

As for the time past, [Page 121] either vvee haue vvronged o­thers, or they vs. If vvee haue vvronged others, vve ought to performe two thinges. 1. vndoe that which vvee haue done, by making restitution as farre as in vs lies: according to the example of Zacheus Luk. 19.8. who was willing to restore fourefold whatsoeuer hee had taken from any man by false accusation: such ought wee to bee, ready to make good, whatsoever wee haue taken from any man, and to giue satisfaction for any vvrong that vvee haue done. Neither is it sufficient to bee vvilling thus to make sa­tisfaction, vvhen vvee are mo­ved therevnto: but wee must [Page 122] also in the second place seeke peace with those, whom wee haue wronged, though wee bee not ask't: which is the Counsell of Christ himselfe: Matt. 5.23.24. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leaue thy gift before the Altar, and goe thy way; first be reconciled to thy brother: hee saith not; stay till hee come to thee, or, be recon­ciled when he commeth; but goe thou to him. And so Da­vid also adviseth vs Psal. 34.14. Seeke peace and ensue it: stay not till it be offered to, or required of thee; but seeke it. But perhaps those (whom we haue offended) are farre off, & wee cannot come neere them; [Page 123] or neere, and will not bee re­conciled to vs; what shall wee doe in this case? Heere wee ought to vse all meanes that wee can, for the procuring of peace and quietnesse; but if either occasion or acceptance bee denyed vs, wee need not doubt but that God will bee pleased to accept of our desire.

Now, if others haue wron­ged vs, wee must (though per­haps it may seeme somewhat hard) freely forgiue them; lo­ving even them that hate vs; wherevnto our Saviour Christ often admonisheth vs in eve­ry Gospell; saying; If thy bro­ther trespasse against thee seven times a day, thou shalt forgiue him: Luk. 17.4. And againe, I say vnto you, loue your enemies; [Page 124] blesse them that curse you Matt. 5.44. But some one may say, such an one hath vvronged me so much, that flesh & blood cannot take it. It is true, if thou consult with flesh and blood, it will seeme hard to beare the least wrong: but flesh is not a friend, whom vvee may safely consult; but rather a bosome enemie, whom vvee ought to resist: if vvee aske counsell of Christ (whose counsell vvee ought and may most safely follow) hee will bid vs goe and bee reconciled: and Saint Paul bids vs to feede our enemies, and to overcome e­vill with good: Rom: 11.21. and Solomon can tell vs, that it is the glory of a man to passe over a transgression. Pro. 19.11. As for [Page 125] revenge, it is not for vs to meddle with it; because the Lord himselfe saith, Deut. 32.35. To mee belongeth vengeance and recompence: and Saint Iames will assure vs, that to haue bitter envyings and strife in the heart, is wisdome which descendeth not from aboue; but is earthly, sensuall, divelish: but that wisdome, which is from aboue, is easie to be intreated, and full of mercy: I am: 3.17. where­fore let vs greiue at such wrathfull motiōs, assuring our selues that it is a point of hea­venly wisdome to forbeare; & certainely, if wee can but once find that God hath wrought in vs a readines to forgiue those, which haue wron­ged vs, and to pray for their [Page 126] conversion, wee may esteeme it an euident signe of Sanctifi­cation.

As for the time to come, that wee may the better pre­serue the bond of Charity, wee must resolue carefully to ob­serue these 2 sortes of rules. 1. How wee may keepe peace with others. 2 How others may doe the like with vs.

As for the first, because o­thers may outwardly wrong vs either in word or deede, that wee may in both avoide discontent and strife therevp­on, wee must propose vnto our selues a twofold rule.

1 Concerning their words; which is the rule in Solomon, Prov. 7.21. namely: That wee take no heed vnto all words, [Page 127] that are spoken: for this is that, which often stirreth vp strife amongst vs, which otherwise might easily, and without any prejudice bee avoyded, if men were not too inquisitiue and ready to take notice of every thing that is spoken: and therefore wee should here not entertaine but fleight, yea reject such men, who, vnder pretence of loue vnto vs, will whisper in our eares, and ma­liciously informe vs against such or such an one; whom So­lomon calleth pickthanks, whi­sperers, tale-bearers, such as will separate chiefe friends: Prov. 16.28. for occasion of separation may bee giuen (if so taken) e­ven betweene friends; as wee often see that he, which is sin­gularly [Page 128] affected to another, may hastily speake some re­proachfull wordes of him; which perhaps hee will pre­sently bee sorry for, and not speake the like againe; yet this shall bee enough for the breach of charity, if it bee in the audience or a whisperer: vvho (to speake the trueth) is a meere incendiary, that will ever bee adding fuell to the fire of contention. Whence Saint Iames calls the tongue a fire, a world of iniquity, that setteth on fire the whole course of Nature. I am. 3.6. And So­lomon saith, that without wood, the fire is quenched; and without a talebearer, strife ceaseth. Prov. 26.20.

The second rule, whereby we [Page 129] may keepe peace with others, is concerning other mens acti­ons: vvhich is, that we so take them (though sometimes wrongfull) that we be not ea­sily provoked thereby; for a hasty and furious discontent vpon some small occasion, doth often breake out to the breach of charity; vvhereas a seaso­nable deliberation vvould mi­tigate the matter, and so co­ver all in silence. And there­fore Saint Paul tells vs, that Charity suffereth long, and is not easily provoked. 1. Cor. 13.4.5. If wee can but make true vse of these 2 rules, vve may easily, for our parts, liue at peace with o­thers. Secōdly we must endea­vour that others also by our [Page 130] carriage may doe the like with vs: to which purpose we must take away, first a common fault amongst vs, which is a maine cause of strife and en­mity: 2 the occasion thereof.

The fault it selfe is rayling, scandalous and reproachfull speaking: which is so fre­quent, that few or none (if we looke narrowly into our words) but are conscious vnto themselues hereof; but so hay­nous in it selfe, that Saint Paul ranketh it with robbery and extortion, 1. Cor. 6.10. saying, that neither theeues, nor revi­lers, nor extortioners shall inhe­rit the kingdome of God; and so pernitious also vnto the sweet society of men; that it is that breath, which often blowes [Page 131] the coales of contention so farre, that they cannot bee quenched againe without blood: and daily experience teacheth vs, that there is no such common cause of strife and debate, as scandalous termes which are so often heard amongst vs: so that, if we can but avoyd these, wee shall take away the very ground vpon which our wrongfull actions are builded; and therefore Saint Iames, be­seeching vs by the name of bre­thren, exhorteth vs not to speake evill one of another: I am: 4.11. and Saint Peters advise is, that wee lay aside all evill speakings, and, as new borne babes desire the sincere milke of the word. 1. Pet. 2.1.

Now, that our speach of others may be such as it ought to bee, let vs follow the advise of Solomon; whose counsell is, that it bee friendly: Prov. 18.24: A man that hath friends, ought to shew himselfe friendly: not vttering any thing; that may tend to their disgrace; least, by such discourtesies, hee loose their good liking; but ra­ther endeavour by faire, and courteous speeches, to knit their hearts faster vnto him.

Neither yet can we easily a­voyd this fault, vnlesse in the second place wee take away the occasion of it; vvhich is a tickling desire, that most men are affected vvith, to heare the faults of other men (though perhaps lesse than [Page 133] their owne) laid open and spoken against: vvhich quick­ly begetteth a suspition of their vvorth, and herevpon vvee too too readily build some calumnious report or o­ther. If it shall therefore hap­pen at any time, that vvee heare the slips and errours of another; let vs not bee de­lighted therein, but rather seeke to cover them; for hee, that covereth a fault, seeketh loue: Prov. 17.9. and not hee, vvhich desireth to haue them laide open. This is that vvhich vvee ought to doe, both for the resto­ring and preserving of chari­ty; vvherein vvee must neces­sarily examine our selues be­fore vvee come to partake [Page 130] [...] [Page 131] [...] [Page 132] [...] [Page 133] [...] [Page 134] with others at the Lords Table. If vpon examination wee finde any thing wanting; either that wee are not in cha­rity with others, or others with vs; let vs according to these rules seeke by all meanes to make good what is wan­ting, and so come.

CHAP. X. Of Premeditation and Prayer.

THus of the first thing to be performed in our prepara­tion, namely Examination of our owne fitnes to receiue. The second is the Premeditati­on of the benefits, which wee are to receiue: which we must [Page 135] not omit, that we may the bet­ter be stirred vp to seeke God, and to cōmunicate at his Table with joy and gladnesse; for there is nothing which makes vs more cold and backward in such duties, than this, that wee haue not sufficiently tasted how good the Lord is to those which seeke him; the conside­ration whereof is alone able to moue any man to a longing desire after him. Wherefore, hauing searched into our own estate by a serious examinati­on, least wee should yet fall backe to a lukewarme care­lesnesse of what we are to doe, (to which the Diuell will bee ever ready to tempt vs) and so become the more vnfit to cō ­municate at the Lords Table, [Page 136] either to Gods glory or our owne comfort, let vs ever quicken our devotion vvith a seasonable premeditation, be­fore vvee come, of the bene­fits vvhich vvee are to receiue by comming. All which are cōprehended in this one word life; vvhich vve receiue in the Lords Supper, by receiuing Christ, vvho is Life it selfe. Iohn. 14.6.

Now the life of a Christian is either the life of Grace here, or Glory hereafter.

The life of Grace (vvhich we obtaine in this Supper) consists of 2 things.

1. A happy freedome from a twofold euill: first of sin; from vvhich vvee are freed by the Death of Christ: vvhose blood [Page 137] (if we relie on him) will make our sinnes (though as red as scarlet) to become as white as vvooll.

2 ^l of Punishment; from vvhich Christ hath redeemed vs by the shedding of his blood; so that there is no condē ­nation to thē which are in Christ Iesus. Rom. 8.1. vvhence vvee may boldly say, who is hee that condemneth? it is Christ that di­ed; yea rather that is risē againe, who is even at the right hand of God, making intercession for vs: vers. 34.

The second thing is a com­fortable enjoyment of a three­fold good.

1 An inseparable vnion both vvith Christ our head, from whom nothing shall bee able to separate vs: Rom: 8.38. as also [Page 138] with our brethren & fellow-members in loue and charity; which Dauid accounted a good and ioyfull thing: Psal. 133.1.2 A blessed strengthening of our faith, whereof this Sacra­ment is a sure seale, (as before) whence it shall come to passe, that wee shall bee able to resist the temptations of the Divell, (who striveth by all meanes to make shipwracke of our faith and vs) and reply with David, Psal. 16.9. I haue set God alwayes before mee, for he is on my right hand, therefore shall I not fall: this is that which will make our hearts glad, and our flesh to rest in hope, as it is ver. 10. which bringeth in a third good, and that not the least, that God vouchsafeth [Page 139] to his people in this world, namely, Peace of Conscience.

This is that which wee are most carefully to seeke after, and which in the latter end, will bee more worth vnto vs, than ten thousand worlds of pleasure which we can enioy: and therefore Davids counsell is, Keepe innocency, and take heed vnto the thing that is right, for that shall bring a man peace at the last. Psal. 37.38. Now wherein can wee better keepe innocency, than by being care­fully and faithfully exercised in Gods service? and what greater comfort of heart, and what greater peace of consci­ence can redound to a poore sinfull soule, than the full assu­rance of the forgiuenes of his [Page 140] sinnes, & his inseparable vnion vvith Christ Iesus which vve receiue, if vve receiue aright, by receiuing the Sacrament. This is that, besides vvhich there is nothing in vs that shall be able to strengthen & com­fort vs against our enemie the Diuell, in the day of our de­parture hence; vvho will then be sure to affright vs with the vglines of our sinnes (though now in policy he couer them) that so hee may, if it be pos­sible, driue vs to dispaire of Gods mercie tovvards vs: then (I say) by the helpe of a good conscience, as Samuel resolutely spake vnto the Isra­elites, 1. Sam. 12.3. saying, Behold, here I am; witnes against me before the Lord & before his [Page 141] anoynted; whose oxe haue I ta­ken? whom haue I defrauded? and I will restore it you: so shall we be able to nonplus our ca­lumniating enemie, & say; Be­hold, Satan, here I am, witnesse against mee before the Lord, wherein haue I done those e­vill things which I should not haue done? wherein haue I o­mitted those good duties which I should haue done? whē did I at any time dispaire of Gods mercy, or neglect the same? whē did I prophane, or a­buse his holy sabboths? whē did I contēne or neglect his word & Sacraments? here I am; wit­nesse against me: but my cōsci­ence tells me to my comfort, that I haue diligently, accor­ding to my power, performed [Page 142] what I ought, and therefore thou hast no part in me. If wee can thus cleare our selues, then shall wee bee able to say with Saint Paul, 2. Tim. 4.7.8. The time of my departure is at hand, I haue fought a good fight, I haue finished my course, I haue kept the faith: and that which followeth herevpon, is, Hence­forth is laid vp for me a Crowne of righteousnes. This Crowne is that benefit, vvhich we shall receiue, after this life of grace is ended, in the life of glory. In the meane time, vvhile vvee liue here, vvee shall receiue, though not this Crowne actu­ally, yet the full assurance thereof, beleeuing vvith Saint Paul, that it is laid vp for vs, which the Lord the righteous [Page 143] Iudge shall giue vs at the last day.

These are the benefits, which euery true communi­cant receiueth at the Lords Table: vvherefore (as vve de­sire to receiue these benefits, which passe all vnderstāding) let vs carefully meditate there­on, that vvee may be inflamed vvith the desire of them.

But (because all that vvee can doe, is nothing vvithout Gods blessing) vvee are in the next place to pray to God, that he vvill be pleased to blesse our endeavours, and to accept vs in his Sonne; vvhich is the third duty required of vs in our Preparation: vvithout the due performance of vvhich, though othervvise vvee haue [Page 144] diligently prepared our selues, vve cannot expect to receiue any comfort of soule vvith the Bread and Wine; because God onely giueth that vnto vs, and hee is debter vnto no man: let vs therefore seeke vnto him by prayer for a blessing, vvho is the giuer of all bles­sings. This vve ought to doe first in priuate, setting aside some cōuenient times, vvhere­in vve may freely betake our selues to this duty: but especi­ally in the morning, vvhen vve are to receiue, vve should rise early and consider what wee are to doe that day, namely, sit at the Lords Table, and there­fore be sure that we consecrate our selues to God by Prayer and good meditations. Secōd­ly [Page 145] in publike with the Con­gregation; where wee ought to present our selues at the ve­ry beginning, that so wee may joyne together in all things which we are to performe, & there at our first entrāce powre forth vnto God (as at all other times) this or the like prayer.

O Lord stregthen mee against the temptations of Sathan who striveth to draw away my heart from thee; & accept the prayers, which I shall now make vnto thee through Iesus Christ our Lord. Amen.

Which done, joyne with the Congregation in such prayers as are then vsed.

In both wee are carefully to consider 2. things.

1. For whō we ought to pray; [Page 146] and that is, not for our selues only, but for others also, accor­ding to the Counsell of Saint Iames. Chap. 4. v. 16. Pray one for another; which wee learne from the patterne of prayer, the Lord's Prayer, left vnto vs by Christ himselfe.

2 How we ought to pray; & that is, first in humility, with a feeling of our owne wants, for which the poore Publican was rather iustified than the proud Pharisee for his vaine boasting. Luke 18.14. Secondly in a setled & fervent devotion: when wee pray, our mindes ought not to bee fixed on any thing else (as many, God knowes, are) for God will haue the whole heart or none. 3. In faith; with confi­dence that wee shall receiue [Page 147] what wee aske; for hee, which wavereth, that is, not beleiveth, Let not that man thinke that hee shall receiue any thing of the Lord. I am. 1.7. If we be defici­ent in any one of these conditi­ons, we aske amisse, and so shall receiue accordingly. Where­fore, as wee desire to receiue benefit & cōfort by the Lord's Supper, let vs seeke vnto God for it: & as we hope to haue our prayers heard; let vs pray both for our selues & others in true humility, fervencie & devotiō, & assured hope of obtaining.

Chap. XI. Of Meditation at the Lord's Table.

Having thus fitted ourselues by examination of our e­state, [Page 148] state premeditation of the be­nefits, & prayer for a blessing, wee may assure our selues that wee haue prepared our selues for the receiuing of the holy Communion (though by reasō of our weakenesse, not in that measure, yet) in that right mā ­ner as wee ought: and so haue performed the first duty re­quired of vs, namely diligent preparation; wherevpon wee may boldly & chearefully (o­therwise not) presēt our selues vnto the Lord's Table: where wee are to bee excercised in a second duty, namely, a seaso­nable Meditation.

This Meditation must bee threefold. 1 Before. 2 In the time of the Consecration. 3 Af­ter the same, or, in the time of Receiuing.

Before the Consecration, whē the Minister is going towards the Table, Meditate on these 2. things. 1 Seing the table spread, & the Elements set thereon, we are to consider, what place we are come vnto; namely the Table of the great King of Hea­ven & Earth; & that therefore we ought most carefully & re­verently, to behaue our selues, both in body by a reverent & seemly gesture: & also in mind, laying aside all earthly cogita­tions whatsoever: and that in a twofold respect. 1 Because the place it selfe is holy and there­fore ought not to bee propha­ned by any vnseemely behavi­our; for these must bee layd a­side, as GOD commanded Moses. Exod. 3.5. Put off thy [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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 [Page 156] 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 [Page 157] 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, [Page 158] 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 [Page 159] 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 [Page 160] 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 the time of receiuing; which being duly performed, wee ought in the next place to take notice of a religions Practise of those things, which are to be obser­ved afterwards in our life and conversation.

These things may be reduced to 2 heads: namely, such as we are to do, 1 in the Church. 2 at home.

In the Church wee must [Page 161] performe 2 duties.

1 Having ended the former meditations, wee ought each man in particular to giue thanks vnto God for his mer­cy, in this or the like forme.

O Lord, I humbly blesse thy ho­ly name, for that thou hast in mer­cy vouchsafed to accept mee at this thy Table amongst the rest of thy elect & chosen people; and that thou hast so gratiously fed my languishing soule with the precious body & blood of Christ Iesus. I confesse, O Lord, that I am not worthy of the least of thy favours; but seeing it hath pleased thee thus to haue mercy vppon mee; giue mee grace, I humbly beseech thee, to walke worthy of this thy mercy in new­nesse of life to the glorie of [Page 162] thy holy name, & the salvation of my sinfull soule; even for thy mercies. sake Amen.

2. After this every one ought to joyne with the Congrega­tion in praier & thanksgiving, praysing God for his good­nesse, and soe depart lovingly together with joyfull hearts that God hath so gratiously entertained vs his vnworthy servants.

After wee are come home, wee are further to take notice of 2. duties.

1. Meditation; meditating se­riously what comfort we haue receiued by being at the Lord's Table. Vpon which considera­tion, if we finde any good mo­tiōs in our selues, any assurance of the forgiuenesse of our sins, [Page 163] wee ought by all meanes to cherish the same by the com­fortable remēbrāce of Christ's Death & Passion for vs; & so much the more lift vp our thankfull hearts vnto God for his mercy; as Saint Paul Sweet­ly exhorteth the Colossians, saying, as ye haue receiued Christ Iesus the Lord, so walke yee in him; rooted & built vp in him, & established in the faith, aboū ­ding therein with thanksgiuing: Col. 2.6.7. And this is that, which Solomon maketh a true note of a righteous man; that hee will ever bee increasing those good gifts, which hee hath in him; whē he saith Prov. 4.18. The path of the iust is as the shining light, that shineth more and more vnto perfect day. [Page 164] When therefore wee shall find a little faith, a little loue in vs (as, GOD knowes, the best of vs hath little enough) let vs desire to increase it, and to haue our corruptions diminished; for these desires are a begin­ning of Grace, and a signe of a heart well affected: and of this desire wee cannot make a better tryall, than by consi­dering whether wee longe to receiue againe the next time; that so these good beginnings may bee the more perfected.

But if wee finde not this comfort in vs; let vs search in­to our selues, whether there be not some sinne in vs as yet vn­repented of, and whether wee came not so well prepared [Page 165] to the Communion as wee should: if so, then ought wee to humble our selues before God, with sorrow for this our negligence: if wee cannot see this in vs, but that wee came well prepared; then must we patiently waite the Lord's leasure, and pray earnestly that he will giue vs the comfort of his Spirit; with full assurance that he will grant our request, when it shall be best for vs.

The second duty, wherein we must be excercised at home, is a resolution or constant purpose of leading a new life, wherevnto Saint Paul ear­nestly inviteth vs Rom. 6.19. saying, As you haue yeelded your members servants to vncleanesse, & to iniquity, vnto iniquity even [Page 166] so now yeeld your members ser­vants to righteousnesse vnto ho­linesse; and why? because being made free from sinne, and become seruants vnto God, wee haue our fruit (not vnto sinne, but) vnto holinesse. ver. 22. Shall wee then be made free from sinne, & become the seruants of God, & yet returne vnto sinne again? God forbid: if we doe so, we re­ceiue the grace of God in vaine; which S. Paul beseecheth the Corinthians to take heed of. 2 Cor. 6.1: now what is it but to receiue the Grace of GOD in vaine, when, after we haue esca­ped the pollutions of this world through the knowledge of our Lord & Sauiour Iesus Christ, we are againe entangled there­with; &, as the sow to the mire, [Page 167] returne to our former course of life againe? Saint Peter will assure vs, that it had beene better neuer to haue knowne the way of righteousnesse, than, after wee haue knowne it, to turne from the holy Commaundement deli­vered vnto vs. 2 Pet. 2.21. And well were it, if this were duly considered of some, who thinke it sufficient to liue pre­cisely that day, in which they receiue, (though perhaps they can scarce doe that) and presently afterwardes liue as profanely and loosely as euer they did; but wee must knowe that GOD expects a dayly reformation of those, which present themselues at his Table; and, if wee doe not duly consider of it, wee [Page 168] shall one day with feare and trembling acknowledge it; as Saint Paul plainly tels the He­brewes; saying If wee sinne wil­fully after wee haue receiued the knowledge of the trueth, there re­maineth no more sacrifice for sins, but a certaine fearefull looking for of judgement and fiery indig­nation. Heb. 10.26.27.

Now that we may the better lead a new life before GOD, wee must consider that to the direction of a Christian life 3 things are to be knowne of vs.

1 What we are to pray for: 2. What wee ought to beleeue. 3. What we are to doe.

The first beeing rightly known, afford's vs a perfect di­rection for our Hope: the se­cond for our faith; the third for our Piety.

The 1 ^st we haue fully set down in the Lords Prayer, composed by CHRIST himselfe as a most exact rule for all our Prayers.

The second in the Creed, which containeth the Articles of our Faith, contained in the doctrine of the Apostles; called therefore the Apostle's Creed.

The third in the 10. Com­mandements, written by the finger of God himselfe, and re­vealed vnto vs in his holy Word to be our direction both for our holines towardes God and our charity towardes our neighbours.

These 3 rules of our life (the Lords Prayer, the Creed, & the 10. Cōmaundemēts) are dayly repeated of those of the mea­ner and more simple sort; but [Page 166] [...] [Page 167] [...] [Page 168] [...] [Page 169] [...] [Page 170] yet (God knowes) not so well vnderstood, as they should be, by diverse to whō God hath gi­vē a greater measure of know­ledge: neuer did our Land, yea almost euery house, more free­ly abound with fruitfull and comfortable expositions vpon these rules, than now they doe; yet who lookes so farre into them, as to know thereby the full extent of any of them? Some few indeede there are (whereof GOD increase the number) who make a consci­onable vse of those good meanes of Saluation: whereas others are well content, yea with delight desire to reade (and that vpon the best dayes) vaine and idle dis­courses, which are so farre [Page 171] from furthering vs in the way of salvation, as that (like tares) they choake the Word of God, and hinder the growth there­of, as wee too often see by our dayly experience. There is indeede a time for all things; for pleasure, as well as profit: but shall wee spend the best of our time, yea (as some doe most miserably) the greatest part of our time in such vani­ties, and altogether neglect those good helpes for our di­rection; esteeming them too plaine and homely, or not plea­sant enough for our witty in­ventions, and acute judge­ments? Let such know; that they, which thus neglect their owne good, are guilty to them­selues of a twofold crime,

[Page 172]1. Of vnnaturall wrong vnto their owne soules, in stopping their eyes from beholding the light of saluation, which other­wise would shine vnto them; dealing heerein as injuriously with themselues, as Papists doe with their deceiued Laity; trayning them vp in ignorance and blind de­votion.

2. Of a twofold ingratitude: first towards those painefull Authours, which (like fruitfull lights) haue spent themselues for the directing of others; whose labours doe wel deserue to be accepted amongst vs; & wee shall proue our selues but vnthankfull members of the Church, wherein wee liue, if wee make not that good vse of [Page 173] those lights, for which they were intended.

Secondly (which is the grea­test) wee shew our selues vn­thankfull towards GOD him­self, who hath in mercy raysed vp such meanes for the helping of our infirmities; whereof o­thers, better deseruing than our selues, haue beene destitute. Hauing therefore such helpes so freely offered vnto vs, let vs (if wee desire to liue more righteously before God) vse them more carefully than wee haue done: endeavouring in the first place to know what is contained in each Petition of the LORD'S Prayer; that so, when we pray, we may know what that is, for which wee pray; and secondly, for [Page 174] our Faith, to know the full ex­tent of euery Article thereof; that so wee may truely vnder­stand what that is, which wee confesse wee beleeue: and be­cause both of these are little a­vaileable, except our piety bee such as it ought to bee, let vs especially bee exercised in the Commaundements of GOD; that thereby wee may vnder­stand what wee are commaun­ded, and what forbidden. These are the direct courses which e­very true-hearted Christian ought to take, & which will one day proue truly comforta­ble, when others, vaine and fri­volous, deceiue vs.

But because our Piety and religious behaiuour is the chiefest thing required on our [Page 175] part vnto the leading of a new life, let vs further see what rules wee may yet obserue for the directing thereof.

This Piety of ours is seene in these 2 things. 1 Our Words. 2 Our Workes and Actions.

As for our words, we should follow the counsell of S. Paul to the Ephesians, which is, that we avoyd in our talke, all filthi­nes, all foolish talking, & iestings which are not convenient. Ephes. 5.4: and he giueth a very good reason for it. 1 Cor. 15.33. be­cause euill communications cor­rupt good manners; & that oftē ­times both in the speaker and hearer. But some wil say, what? must we neuer vse any pleasant discourses? no jesting at all? yes, there is a time for that also; [Page 176] so it be, according to the rule of S. Peter, such as God may there­by be glorified. 1. Pet. 4.11: o­therwayes we may not: stirre vp our mindes wee may to an honest cheerefulnesse by civill and modest jesting; but ob­scene and prophane, which S. S. Paul calls filthines; vaine & idle, which he termes foolish talking, and jesting, which is not convenient; such, I say, ought not to bee once named a­mongst vs as becommeth Saints: for hereby both speaker & hea­rer are often stirred vp to loose & vain gestures, or at leastwise to conceiue & think of them, & so God's Name is much disho­noured. Miserable it is to ob­serue how frequently such speeches doe passe for currant vnder the assumed titles of [Page 177] merry discourses: but let vs re­mēber what our Sauiour Christ hath said: Mat: 12.36.37. that by our words we shalbe iustified, & by our words we shalbe condēned, & that euery idle word, which wee shall speak, we shal giue an accoūt thereof in the day of iudgement: Must we giue an account of our Words, & shal wee not then be careful of thē? Must we answere for euery idle word, & shal we fill vp our discourses with blas­phemies, with obscene & scur­rilous jestings? if we must giue an accoūt of thē, certainly these will ly heavy vpon vs: Wher­fore let vs rather with Dauid set a watch before our mouth, & bridle vp our lippes, that wee offend not in our tongue: let vs bee carefull that our words [Page 178] bee such, as Salomon commen­deth, Prov. 25.11. fitly spoken, which are like apples of golde in pictures of siluer; that is; such words, as containe whol­some matter, & are spoken in a comely & decent manner, are as acceptable & pleasant to the eare of a judicious hearer, as siluer pictures, adorned with golden apples, are vnto the eye of the beholder.

For our Workes, we must, as Saint Paul counselleth, walk as children of the light, euer pro­uing what is acceptable vnto the Lord. Ephes. 5.8.10: hauing our conversation honest among men, that they seeing our good works, may glorifie God thereby.

How to direct both our Words & Actions aright, wee [Page 179] must chiefly obserue these 2 things, 1 how to avoyde that which is euill in both; 2 how to seeke and obtayne, that which is good.

To avoyde that which is in euill, 4 rules are especially to be obserued.

The first concernes the be­ginnings of euill; namely, that wee watch and pray, according to our Sauiour's counsell and practise: Matt: 26.41: least wee enter into temptation, and so bee drawne away to sinne against God; for of our selues wee are prone therevnto, and vnable to avoyde it: and if it goe so farre that we be once tempted to sinne, and feele in vs any mo­tion thereunto, wee should en­deavour to resist this tempta­tion [Page 180] in the beginning, & reason thus with our selues; Did not I lately receiue the Sacrament of the Lords Supper, where I had a full pardon of all my sinnes (past) sealed vnto me, & where I vowed and promised to lead a new life before God, how then can I doe this thing, and breake my promise with God? I haue put off my coat of sinne, & therefore I may not (I will not) put it on again: thus ought we to resist temptations at the first, lest they get the domini­on ouer vs.

The Second rule concernes the occasions of euil, which we must necessarily avoyd, if wee desire to avoyd the euill it self.

The Occasions are diverse, but especially these 2.

[Page 181]1 Idlenes, from which pro­ceed many (& these sometimes haynous & crying) sins which the Son of Syrach calleth there­fore the teacher of much euill: Ecclus. 33.27. To avoyde this, we must be carefull to imploy our selues diligently in that vocation, wherein God hath placed vs; for otherwise the Di­vell will be sure to take an oc­casion to tempt euen the best of vs: as we see in David, who was a man after God's owne heart; and yet, when he was walking on the roofe of his house (while Ioab & the rest were in the battle) he was tēp­ted to commit adultery with Bathsheba the wife of Vriah: 2. Sam. 11.2. and how many doe we dayly see drawne away [Page 182] to lasciuiousnes, drunkennesse, & such like vices by this oc­casion? Let vs therefore care­fully exercise our selues in our Vocation, that the Diuell may not haue an opportunity to set vpon vs.

2. Bad Company, than which, nothing almost is more forceable to draw vs away to that which is euill: Let Ioseph but liue in Pharaoh's Court, & he shall soone learne to sweare by the life of Pharaoh. Gen. 42.15: and if Israel abide in Shit­tim, the people will soone commit whoredome with the daughters of Moah. Numb. 25.1: where­fore GOD commaundeth his people to goe out of Babylon, lest they bee partakers of her sinnes: Rev: 18.4. & oftē are we parta­kers [Page 183] of other mens sinnes by frequenting their society; yea, (which is miserable to ob­serue) diverse of ingenuous disposition and ciuill behavi­our, haue by degrees beene drawne away to loosenesse and riot, by associating themselues vnfortunately with vaine and dissolute persons. And we may heerein obserue the policy of our enemy the Diuell; who, when he findeth any man well disposed of himselfe, and not ready to yeeld to others temp­tations will beset him (if hee can possibly) with this snare, that so hee may either by the wicked perswasions or bad ex­amples of others, steale away his heart, and allure him to that which is euill: which should be [Page 184] a forceable Caveat vnto vs, to make vs heedful what compa­ny we fall into, & with whom wee acquaint our selues, if wee haue any care of our souls: sea­sonable is the counsell of Solo­mon heerein, who adviseth vs 1 concerning the examples of others, not to comforme our selues vnto them by walking in their wayes, but to avoyde and passe away: Prov. 4.15. 2 Con­cerning their allurements, by no meanes to harken vnto thē; if sinners intice thee, consent thou not. Prov. 1.10. If they say; come let vs take our pleasure in this or that sort, let vs goe to such a place, where wee may freely doe what we will, if they thus drawe thee, walke not in the way with them, refraine thy foote [Page 185] from their paths. 3 As for fa­miliarity with others, he advi­seth vs to make no friendship with an angry man, and with a furious man not to goe. why? least thou learne his way, and get a snare vnto thy soule: Prov. 22.24.25. Wilt thou avoyd ga­ming, swearing, &c. then shunne that company wherein those vices are practised, or else thou wilt rather increase them in thee. But some will say; such an one is my familiar friend, and shall I leaue him? that will bee taken vnkindly; shall I get my selfe discredite, where I may avoyd it? yes, bee hee neuer so neere vnto thee, yet if hee in his courses forsake GOD, forsake thou him, lest GOD forsake thee: [Page 186] yea thou mayst therein shew thy selfe a very friend to him in winning him from his euill wayes by thy forsaking of him; for so sayth Saint Paul 2 Thess. 3.14. If any man obey not our word, note that man, and haue no company with him, that hee may be ashamed: it may bee when he seeth thee leaue him, he will beginne to thinke of his bad life, & so bee ashamed of it, and by degrees leaue it: there­fore leaue bad company for their sakes also, as well as thine owne.

The third rule is, how wee may restrayne our selues when wee are about to vndertake any sinfull action: and that is, by setting before our eyes this Caveat, Godsees: for his [Page 187] eyes are ouer all. Prov. 15.3. and therefore whatsoeuer we doe, wee should consider that wee doe it in his presence: which, being conscionably conside­red, cannot but breed in vs both reverence and watchful­nesse; reverence in respect of his Majestie; watchfulnesse in respect of his all-seeing Eye, that wee offend him not, who will espye in vs the least fault, bee it neuer so secretly kept from the World.

Againe, consider how mer­cifull God hath euer beene vn­to thee in deliuering thee from this or that danger, from this or that sinne, whereinto thou must necessarily haue fallen, if he had not vpheld thee; & then answeare the Diuell when hee [Page 188] tempteth thee, as Ioseph did his wicked mistresse; how can I doe this wickednes, and sinne a­gainst my God? God hath been thus and thus mercifulll vnto mee, and shall I yet offend him and provoke him to anger? God forbid.

The fourth rule is for our direction, when wee are fallen into any sinne; which is this. When we are ouertaken with any sinne (as who is not euery day) wee should presently lament it, and not suffer it to goe on any further, least it come to a custome, and so stick fast in vs: this is a difference which Solomon putteth be­tweene the righteous and the wicked. Prov. 24.16. A iust man (sayth hee) falleth seuen [Page 189] times and riseth vp againe, but the wicked shall fall into mis­chiefe: the just man, though hee fall into any sinne, riseth againe by repentance; but the wicked sinketh deeper downe, euen to the pit of destruction.

These are the chiefest rules to bee obserued for the avoy­ding of that which is euill.

The next thing, which wee must looke into, is, how wee may obtaine that, which is Good. Heere wee must princi­pally obserue these 2 things: 1 make vse of al occasions there­vnto: 2 make conscience of e­uery good duty. As for the first, we must first, according to the exāple of S. Paul, Phil. 3.14. vse all diligēce that we may presse on towards the mark, still endeavo­ring [Page 190] to bee better and better: and when we finde our selues deficient in the performance of any good duty (as GOD knowes wee are in all) wee should do the same againe and endeavour to performe it more servently and seriously; that so we may come to a grea­ter measure of goodnesse. A­gaine, wee should gladly em­brace the cōpany of good men, that by their example & advise wee may be brought to a sense & feeling of those sins, which we commit; counting it a great blessing of God, if thereby wee at any time be crost in those sinnes, to which wee are most addicted; as gaming &c: and ever esteeme best of that cōpa­ny, not where our eares maybe [Page 191] filled with prophane jestings, or tickled with superfluous conceits; but where our cor­ruptions may be most round­ly reproued; esteeming them our best friends, that will most plainly and faithfully put vs in minde of our errours; which is the counsell of Saint Paul to the Thessalonians; I beseech you (sayth hee, 1. Thess. 5.12.13.) to know them which labour among you, and are ouer you in the Lord and admonish you; and to esteeme them very highly in loue for their workes sake: which may be our direction for estee­ming both of our familiar freinds and of our teachers; both which (if faithfull) la­bour for our good in the Lord by admonishing vs; and both [Page 192] thereby deserue from vs a true regard as a recompence of this their loue: therefore if any man desire to bee furthered in good duties, let him testifie it by louing such men.

2 If wee desire to obtaine that which is good, wee must bee carefull that we make con­science (as of avoyding every evill, so) of doing every good duty, be it neuer so little; en­deavouring with Saint Paul to haue alwaies a conscience voyde of offence toward God and men: Act. 24.16. and labouring to keepe, not onely some but all Gods commandements, accor­ding to Davids wish, Psal. 119.5.6. O that my wayes were made so direct, that I might keepe thy statutes, so shall [Page 193] I not be confounded, while I haue respect to all thy commande­ments: Let vs not deceiue our selues in thinking it sufficient, that we obserue the sabbath, & that wee offend not God by swearing, stealing, or such like haynous offences; & yet in the meane time make no consci­ence of a lie for our commodi­ty, or of vaine and idle dis­courses for delight; for, if we thus doe, it is certainely an ar­gument of a bad heart.

But some perhaps will say; If I thus endeavour to carry my selfe in all things, if I now and then doe not giue a little way, I shall bee accounted too precise, and curious in matters which I need not. Bee it so; yet bee willing to vndergoe that [Page 194] censure; and esteeme it safer to offend vngodly men by thy good life, than a righteous God by thy bad life: & though others account it too much precisenes, yet doe not thou so; but rather consider that God commandeth vs to keepe his precepts diligently: Psal. 119.4: if diligently, then certainely there is nothing in his pre­cepts superfluous; nothing, which we may doe or not doe, but euery one, though of neuer so small a matter, is to be per­formed of vs: whosoever therefore shall endeavour to his power to keepe the Com­mandements of God in every thing, is so farre from being too precise, that hee doth but what he is commanded.

To these rules, for avoyding of evill and seeking of good, wee may adde one more, as the rule of all the rest, and of our whole life; and that is the Word of God: which alone is able to direct vs in the way to saluation, as David testifi­eth: Psal. 119.9. Wherewith shall a young man cleanse his way? even by ruling himselfe af­ter thy word: Wherefore let vs carefully reade, meditate & conferre, about this Word, & that often; accounting (as well wee may) every day lost, wherein wee learne not some­thing out of it; ever desiring more & more to be instructed therein, and account it a great blessing of God, that wee haue the vse of it so freely to direct [Page 196] vs in the way of salvation. Neither let any man thinke himselfe so learned, that hee needeth no farther instruction; for the best of vs comes short of David, and yet hee prayed still to be instructed in the word of the Lord; as wee may see throughout the 119 Psal. A­gaine, if wee did know more than wee doe, yet wee are dull in the performance of what wee know; and therefore wee haue neede to reade the same againe and againe, to stirre vs vp to a daily practise hereof. But that wee may so vse the word of God, as that it may bee vnto vs the savour of life vnto life; let vs at all times, when wee are about to reade it, lift vp our hearts to God by [Page 197] prayer, that he may giue a bles­sing to our endeavours; with­out which whatsoeuer we doe in this or any other thing, it will bee so farre from being profitable vnto vs, as that it will rather proue our ruine in the end.

Hee, which shall thus set his heart to serue the Lord by de­nying vngodlines and worldly lusts, by living honestly, righteously and soberly in this present world; he, which shall thus carefully receiue the Sa­crament in a right manner, & heare the word with dili­gence, devoting himselfe to God by prayer in all things, which he doth; he which shall thus make conscience of his wayes in every thing; the bles­sing [Page 198] of God rest vpon him, as it needs must; and that peace of conscience, which no man knoweth but he that enjoyes, ever attend him here, and everlasting peace and happines crowne him hereafter. Amen.