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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A00731) Transcribed from: (Early English Books Online ; image set 18943) Images scanned from microfilm: (Early English books, 1475-1640 ; 885:14) A Christians preparation to the worthy receiuing of the blessed sacrament of the Lords Supper Field, Theophilus, 1574-1636. [8], 87, [1] p. Printed by Augustine Mathewes for Tho. Thorp, London : 1622. Dedication to the Duchess of Lennox signed: "Theoph. Landauensis", i.e. Theophilus Field. Running title reads: A preparation to the Sacrament. Reproduction of the original in the Sion College. Library. eng Lord's Supper -- Meditations. eebo A Christians preparation to the worthy receiuing of the blessed sacrament of the Lords Supper. Field, Theophilus, 1622 94 13469 49 0 0 0 0 2 481.85 F The rate of 481.85 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2013-10 Assigned for keying and markup 2013-10 Keyed and coded from ProQuest page images 2013-11 Sampled and proofread 2013-11 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A CHRISTIANS PREPARATION TO THE WORTHY Receiuing of the Blessed Sacrament of the Lords Supper .

Nunquam satis dicitur , quod nunquam satis discitur .

LONDON , Printed by Augustine Mathewes , for Tho. Thorp . 1622.

TO THE RIGHT High and Illustrious Lady , the Lady FRAVNCIS , Dutchesse of Leonox , Countesse of Richmond , &c. Most excellent Lady .

THe speciall grace your Grace did mee , when not long since , you were pleased to Discourse of the Blessed Sacrament , hath emboldened mee ( hauing euer sithence studied how to shew my selfe thankefull ) to inuite your Ladiship to the reading of this my Discourse ( A Christians preparation to the worthy Receiuing of the Lords Supper ) which I most humbly present , in hope of good acceptance , at least of pardon , as comming from

Your Graces most deuoted daily Beadsman . Theoph. Landauensis .
To the Reader .

CHristian Reader : when this small Tractate was first written by the Reuerend Authour , it was intended onely for the priuate vse of a Noble Friend of his ; and not for publique Cognizance . But the Copie thereof being communicated to certaine High and Honourable Personages , They were very earnest with Him , to haue it committed to the Presse His Medestie holding it vnworthy any Estimation at all , was very loath to venture it to the common Destiny of Bookes , Censure . Which when I ( being one whom he vouchsafeth to descend so low as to call Friend ) did vnderstand , I made bold to entreat the perusing of it : and afterwards , hauing by incessant importunitie , expugned His too much bashfulnesse , I extorted from him , at the last , a Permission to publish it . For howbeit I knew that diuers Learned and Godly Diuines had written vpon the same Subiect , & that eating too much Manna , hath made the world sicke of a Surfeit ; yet I was perswaded , that some of the Meaner sort of people might reape some ghostly comfort and Instruction by This , as well as Others of highest Ranke had done before . And further , considering with my selfe his Maiesties late gracious , wise , and godly Directions to the Clergie , touching Catechising ; I thought that this small Treatise agreeing and consenting with those Directions , and treating of one Branch of the Catechisme , might prooue not altogether vn-vsefull to any . Much I will not say in Commendation of it : but thus much I may ; and thou also wilt ( if neither Ignorance doe blind , nor Preiudice hood-winke the eye of thy Iudgement ) boldly and truly affirme ; That it sauoreth not either of the Superstition of the One , or Bastard and phantasticke Noueltie of the Other Abberration in Religion : but speaketh the same Old and Orthodox Doctrin ( though not in the same Syllables ) that is comprised in the Articles , the Homilies and Catechisme of the Church of England . And those are our Rule to direct all our Instructions by , in this kinde . Thus wishing thee as much ghostly Benefit by it , as the Authour did to that Religious and Noble Personage , whose Pious desire did first set him on work to Compose it , I rest

Thine , and the Authors Friend in Christ Iesus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

not Life to All. For to some it is Death and Destruction . For , He that eateth and drinketh vnworthily , eateth and drinketh ●r. 11. 29. his owne damnation .

'T is very strange , that so Contrary effects , ( as Life and Death ) should spring out of one and the selfe same Cause . Doth a Fountaine send out at Iames 3. 11. one place bitter water and sweet , saith St. Iames ? That may not be granted . And yet the same Sacrament of Christ his blessed Body and Blood , Mors est malis , vita Bonis , as Aquinas In Hymno . speaketh ; It is Death to the wicked & vnworthy , and Life to the godly and worthy Receiuer . But , Certainely , these two Contrary effects doe not Naturally proceed from the Sacrament it selfe : but the One , ( viz. Death ) is caused by It , no otherwise then accidentally , and improperly . For the Sacrament it selfe was ordayned by Christ , to be an Instrument of spirituall Life ; and no cause of Death or Damnation at all . But wee haue a common saying in the Schooles , That Omnis causa agit secundum dispositionem Subiecti ; Euery cause doth worke according as the Subiect , ( which it is to worke vpon ) is fitted and disposed . Therefore Experience sheweth , that one and the same Heate of the same Sunne , doth Harden the Clay , and melt , or mollifie the Waxe . The same meat , doth nourish and strengthen an heathfull and sound body ; which , if it be eaten by persons of sicke and corrupted stomachs , doth but increase their Disease , and degenerate into the malignant humour of the sicknesse it selfe . So , howsoeuer the Sacrament of the Lords body doth augment grace in the prepared heart of a poenitent Receiuer : yet the impenitent and obstinate sinner , by partaking of that holy mysterie , becomes more sicke in Soule , and more crazed in Conscience , then before . That happeneth to him in Soule , which is reported to haue befalne Sabellicus lib. 8. Henry the Emperour in his body ; Cui in hostiâ consecratâ venenum attulit interitum , Who was poysoned by receiuing the consecrated Hoast . The Arke of the Couenant receiued into the house of Obed Edom ( for the space of three moneths ) brought great benefits , and much happinesse with it . For the Lord blesse● Obed. Edom , and all his household . 2 Sam. 6. 10. Yet for all that , the Philistims had the same Arke amongst them , for a much longer time ; and they were so far from reaping any benefite or benediction by it , that the Lord powred his curses and plagues vpon them , for deteining it . The reason of which different effects , was the Difference and Dissimilitude of the Lodging or Roome into which the Arke was receiued . Obed-Edom entertained it with all humble reuerence , and pious deuotion of a sanctified heart : The Philistims receiued it so indeuoutly and vnreuerently , that they forbare not to place it by their Idol Dagon . So this 1 Sam. 5. 2. heauenly Sacrament becommeth Death to the bad , and Life to the good : by reason of the diuers Disposition , and different preparation of those persons which are partakers of it . Some ▪ like Obed-Edom ) prepare their Soules before hand , to receiue it with Faith , Penitence , Humilitie , and Reuerence : Others ( like the Philistims ) make no such reckoning of it , but receiue it hand ouer head , into an impenitent , an vnsanctified , & an vnprepared heart ; an heart wedded to wickednesse , and doe place it among their deare and darling sinnes ; which they doat vpon , & adore no lesse , then if they were their Idols . That therefore we may knowe How to receiue this food of our soules in such maner , as it may bring Life , and Grace , and Saluation to vs , the Apostle setteth vs downe the way , in his first Epistle to the Corinths , the 11. Chapter , at the 28. verse . Let a man therefore examine himselfe , &c.

Which words of the blessed Apostle containe a Double charge : First , that wee trie before wee eate ; and secondly , that wee eate after triall .

Before wee doe Communicate , the Apostle requires Triall of our selues : and then , after Triall and Examination , hee commaunds vs to communicate . And so hee encounters with two sorts of men ; wherof the One eats of this Bread , and Tries not ▪ and those offend against the first part . The Other trie themselues ; but doe not eat of this Bread : and these faile against the second . The first enioyneth a Preparation , the second a Participation .

In the first , wee may consider two things :

1. Persons Examining , 1. Euery man . Examined : himselfe . 2. Parts . Maner of examination . Matter

1. The person that is to Examine , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Erasmus and Beza render Quisque , Boet. Leitur . euery Man . This dutie then is layd vpon euery one , bee hee subiect , or soueraigne Priest , or of the people . Which obseruation ouer-turneth the Implicite Faith of the Romish Church . For euery Lay-man and woman ought to turne Confessor , and Examiner , and to be endued with sufficient knowledge for this heauenly Businesse . He must looke not onely through the Spectacles of the Priest , but also see with his owne Eyes , and bee able to Trie himselfe .

2. The person that Euery man is bound to try and examine , is Himselfe : that is , his owne person , not the persons of other men : for a man to set vp his Consistory in the Conscences of others , is Pharisaical pride and presumption . We must not bee busie Bishops in other mens Diocesses , but 1 Pet. 4. 15. 1 Thes. 4. 11. meddle with our owne businesse . We must not break our neighbours head with the Pharisee ; ( God I thank thee , I am not like other men , &c. nor like this Publican ) but smite our own brests , with the Publican ; and say , O God be mercifull to mee a sinner . Saint Augustine complained of men in his time , that they were Curiosi ad cognoscendum vitam alienam , desidiosi ad corrigendam suam : and Reuerend Hooker sayeth of men in our Time , That their Vertue is nothing else , but gladly to heare the reproofe of others vices . And herein they are not vnfitly resembled to Taylors and Barbers ; whereof the one doth Measure , and the other doth Trim all others , except themselues . But our Sauiour Christ would not haue vs to trouble our selues about the Mote in our Brothers Eye , but rather to Math. 7. pull out the beame that is in our owne eye . And Saint Paul , in this place , chargeth vs not to prie into the liues of others , but to trie and examine our owne selues .

Leauing therefore the persons Examining and Examined ; we come to the Parts of Examination ; and they are Two : One , concerning the Manner ; and the other concerning the Matter of our Examination .

The Manner of our Examination consisteth in these two : Namely , that it be made , first Vprightly ; secondly , Necessarily .

First , it is required , that in examining our consciences , wee deale vprightly , faithfully , and sincerely with God . For so much is implyed in the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Examine : which commands a diligent and narrow search , and an earnest and exact enquiry ; such as Lapidaries and Gold-smiths vse , to finde out True Mettall from Counterfeit . The fraudulencie of mans heart is vnsearchable by any on earth , saue by the Spirit and Conscience of a mans owne selfe . Wee our selues ●or. 2. 11. therefore are to call our selues to examination before our owne Consciences , which wil either accuse vs , or excuse vs , Rom 2. 15. in the things that wee haue done . If our Heart , or Conscience doe condemne vs , God is greater then our heart , and knoweth all things ; but if our heart condemne vs not , then 1 Iohn 3. 21. 22. haue we boldnesse towards God . We are therefore to examine our selues with a sincere Conscience , not seeking to dissemble or excuse any maner of sinne , bee it neuer so deare vnto vs ; Least , in so doing , we doe rather prouoke the Lord to anger , then appease his wrath . One saith , that Conscientia est scientia cum scientiâ ; Scientia nostra cum Scientiâ Dei congruens : a Knowledge in vs agreeing with another Knowledge which is in God . In which regard , some haue compared the Conscience to a Tally . Bakers and Brewers ( & such Tradesmen as vse to deliuer their commodities to their Customers vpon Tale ) are wont to cleaue a sticke in Two , and to giue to their Customers the one side of it , keeping the other to themselues ; and euer , as they deliuer out their wares , they make a certaine number of Markes and Nickes vpon both parts of their Tallies , to keepe euen reckonings : So that if either goe about to deceiue other , they neede but to drawe out Their side of the Tally , and That will soone discouer the Truth . Euery action which we doe , be it good or badd , is markt and nickt vpon the Tally of our Conscience , and Gods Science : if wee haue laboured to deface or scrape out any thing that hath beene marked on our side of the Tally ; God needes but to drawe out that which is markt on his side , and That will soone conuince vs of falsehood . For God is greater then our heart : And therefore it standes vs in hand to deale Truely , and vprightly with him .

Secondly , examination must be made , not onely Vprightly , but also Necessarily : and This wee may gather out of the word ( Therefore . ) Whosoeuer shall eate this Bread , and drinke this Cup of the Lord vnworthily , shal be guilty of the Body and Blood of the Lord . Therefore let a man examine , &c.

Triall of our selues then is necessary , both in respect of the dutie enioyned , and of the Danger if wee neglect that dutie .

In respect of our dutie : For Christ in his first Institution , vsed a commaunding . Tearme : Doe This. Doe this in remembrance of Mee . So that it is Luke 22. 19. not in our choyce to Doe it , or not to doe it . If any be not fit , he must endeuour to make him selfe fit : and the way to make him fit , is Examination . Let a man therefore examine himselfe , &c.

Secondly , Triall is necessary in regard of the Danger , if we receiue the Lords Body vnworthily .

1. The danger is in respect of the sinne : verse 27. Hee is guiltie of the Body and Blood of the Lord .

2. The punishment for sinne .

Which punishment is twofold : Generall : verse 29. Hee eateth and drinketh his owne damnation .

Particular , verse 30. For this cause many are weake , and sicke , and die .

From the Manner of our examination , Id. Ibid. we proceed to the Matters , concerning which euery Communicant must bee Tryed , and they are summarily Two , viz. Repentance , and Faith . These two are like Hippocrates his Twinnes : they go together hand in hand : For there is no True repentance without a liuely faith ; nor a liuely faith without true Repentance .

Wee attaine to Repentance , by the sight and knowledge of our Sinnes . Our sinnes are discouered , and made knowen vnto vs by the Law of God . Euery sinne is as a spot or staine vpon the Soule ; and the Law of God is a Looking-glasse of the Soule , which sheweth euery spot and wrinckle . It is behoouefull Iam. 1. 21. then for euery one to set this Glasse before him , Sacra Scriptura , quasi speculum quoddam , mentis oc●lis obiicitur : ibi pulchra nostra in Christo prospicimus , ibi foeda nostra in nobis cernimus . Bernard in moralib . and according to it , to examin the beautie or deformitie of his Soule . The summe of this Law of God is comprised in the Decalogue , or Ten Commandements . Which Commaundements are diuided into Two Tables . The First , containing the duties which we owe vnto God : The Second , the duties which we owe vnto our neighbour . The First , commandeth all manner of Holinesse , that we owe to God : the second commaundeth Righteousnes to our Neighbour .

The Commandements contained in the first Table are foure . The first wherof is this .

1. COMMANDEMENT .

Thou shalt haue none other Gods but mee .

The Duties commaunded in these wordes , are principally seuen .

1. The acknowledging of the true God , as hee hath reuealed himselfe in his Word .

2. To feare him more than all .

3. To loue him aboue all creatures in heauen and earth .

4. To put all our Confidence and trust in him .

5. To humble our selues before him .

6. To bee patient , and content with what he is pleased to send , or lay vpon vs .

7. To Hope in him onely .

Sinnes forbidden in this commaundement are :

1. Ignorance of the true God , false opinions touching the Essence , Col. 3. 5. Ephes. 5. 5. Philip. 3. 8. and will of God , Superstition , Idolatrie , Trusting in Creatures .

2. Carnall securitie , and contempt of God .

3. Hating of God , or a counterfeit loue of him : all inordinate loue of ones selfe , or of other creatures .

4. Hypocriticall trust in God ; staggering , and diffidence in the goodnes and power of God : Confidence in the helpe of man .

5. Pride , Arrogance , Counterfeit humilitie .

6. Impatience , or murmuring against God .

7. Desperation , and Presumption .

2. COMMANDEMENT .

Thou shalt not make to thy selfe any grauen Image , to bewe downe to it , to worship it .

The Dutie commanded , is ,

To giue vnto God all outward religious worship of the Body , as in the first Commandement , wee are inioyned to Honour him in our heart aboue all .

The maine sinnes forbidden are .

1. To adore with the Body , ( in a religious manner ) any Image Rom 1. 23. Exod. 3● . 1. Sam. ● . ● . made with mans hands , whether it bee of Saint or Angel , or any creature .

2. To deuise any bodily worship of God , which hee hath Coloss. ● . 18 not reuealed , and commaunded , either plainely , or by deduction and implicitly .

3. COMMANDEMENT .

Thou shalt not take the Name of the Lord thy God in vaine .

The Duties commaunded are :

1. Due honour & reuerence to the Name of God . Psal. 50. 15. Ioel 2. 12. Iohn 16. 23. Heb. 1. 6. Psal. 147. 7. Mat. 10. 13. 2. Innocation and Prayer . 3. Thanksgiuing . 4. Confession , and publication of Gods praises . 5. The glorifying of his name Psal. 34. 4. 6. Swearing lawfully by the Deut 6. 13. & 10. 20. name of God .

The Sinnes forbidden are :

1 Want of Reuerence to the Name of God ; neglect of Prayer , Inuocation , Thanksgiuing , Confession , Praise , and Glorifying of God .

2 All Railing , Banning , Cursing , Blasphemies , Maledictions , Imprecations , wherin the name of God is vsed & prophaned .

3 All for swearing , false swearing , Leuit. 19. 12. Math. ● . 34. Psal. 15. 3. Iam. 5. 12 light & common swearing : all foolish calling of God to witnesse , all rash vowes .

4 All Enchantments , Witchcrafts , Leuit. 29. 6. Deut. 1● 1● . Sooth sayings , Diuinations , Exorcisings , and other Magicall Superstitions , which are 1 Sam. 2● . 7. made by Wizards out of the Scripture for the most part .

5 All wiles , deceits , cousenages Iere 14. 15. Ephes. ● . ● . and lyes , broached vnder pretence of the Name and Word of God .

4. COMMANDEMENT .

Thou shalt keepe holy the Sabbath day .

Duties commanded are .

1 A religious worshipping Psal. 92. 1 , 2 , 3 , 4 , 5 , 6. of God in publike , in the great Congregation , which is nothing else but our doing of Seruice to God in Common Prayer and Heb. 10. 25. Thanksgiuing in the Church .

2 An attentiue hearing and Actes 13. 4● . 1 Cor. 14. 26. meditating of Gods works , and his word preached .

3 A frequent vse of the blessed 1 Cor. 11. 20. Actes 20. 7. Sacraments .

4 Deeds of piety to the maintenance 1 Cor. 16. 1. Galat. 6. 6. of the Ministers of Christ , and Almesdeeds to the Poore .

5 Charitable offices to our Neighbours , in comforting the afflicted , visiting the sicke , &c.

6 A squaring of our owne Titus 2. 10. Rom. 2. 24. liues and manners according to right Christianitie .

Sinnes forbidden are .

1 Absenting our selues wilfully from the Church , vpon Sundays and other Holydayes : or ( being present ) not to regard the Seruice that wee ought to tender there to God in publique ; but to come onely to heare a Sermon , which is but an Inferiour end of comming to Church vpon Holy dayes , wherin God doth rather serue vs , then wee Psal 92. Heb. 10. ●5 . serue God .

2 Contemning of the Ministery of the Word and Sacraments , or any kind of Abuse of the same .

3 Neglecting to heare or read the Scriptures , intermission of Prayers , deeds of pietie , Mercy , and Charity .

4 Intermedling with common , prophane , and ordinary affayres on those dayes .

5 Bibbings , feastings , Reuellings , Dancings , and Sportings , to the hinderance of our deuotions , and seruice of God .

So much for the first Table . The second Table respects our Neighbour : and it conteineth sixe Commandements ; wherof the first , commandeth vs to doe our Neighbour all the good wee can : the other charge vs to doe him no manner of hurt .
5. COMMANDEMENT .

Honour thy Father and thy Mother .

This Commandement teacheth the duties of Superiors to their Inferiours : and of all Inferiors to their Superiors .

The Duties of Superiors to their Inferiors are .

First , to embrace them with a Fatherly affection .

Secondly , as much , as in vs lyeth , to prouide for their maintenance and education .

Thirdly , to defend them from wrong and violence .

Fourthly , to instruct them Ephe. 6. 4. in the feare and nurture of the Lord .

Fiftly , to giue good example vnto them by our owne religious and honest carriage .

Sixtly , to chastise and correct them for their offences .

The Duties of Inferiours to Superiours are :

First , to shew all siliall loue vnto them .

Secondly , to honour them inwardly , in Heart , by a reuerent estimation of them ; and outwardly , in word and gesture , by bowing to them , and speaking submissely and humbly to them .

Thirdly , to yeeld all willing obedience to their commands , so long as they are not crosse to Gods Commandements .

Fourthly , to imitate their vertuous life and religious conuersation .

Fiftly , in word and deed to expresse our Thankefulnesse vnto them .

Sixtly to winke at their imperfections and to beare with their infirmities .

The Sinns forbidden both parties are :

First , want of naturall affection , and all impiety towards any , to whom wee owe loue and reuerence .

Secondly , Euery Neglect of dutie , or an hypocriticall fayning of the same .

Thirdly , Too much Indulgence , or ouer-fondnesse .

Fourthly , Contempt , Scorne , Stubburnnes .

Fiftly , Ingratitude .

Sixtly , Too much rigour , seueritie , roughnesse , or harshnesse , of behauiour .

Seuenthly , Lightnesse , Immodestie , Boasting .

6 COMMANDEMENT .

Thou shalt not kill .

The Sinnes heere forbidden are :

First , all manner of hurt or Exod. 21. 24. Num. 25. 7. violence done to the person of our neighbour . Secondly , Anger , Hatred , Mat. 5. 2● . 1 Ios. 3. 15. Gal. ● , 2● . Rom 1. 29. Phil. 2. 14. 16. 13. 5. 2 Cor. 12. 24. Mat. 5. 22. Rom. 1. 30. Gal. 5. 15. Rom 1● . 14. Euill-will , Ranckor , desire of Reuenge . Thirdly , Waywardnesse , Inhumanity , Wrathfull lookes . Fourthly , Raysing , Ill words Insulting , Prouocations to anger . Fiftly , Treachery , Crueltie .

The Duties commanded are :

First , Humanitie , and an vnfaigned loue of our Neighbour .

Secondly , Beneuolence , or well-wishing to his person from a compassionate heart .

Thirdly , Meekenesse , and long suffering , patiently bearing and willingly forgiuing iniuries .

Fourthly , Affabilitie , Gentlenesse , and all kind of Courteous behauiour .

7 COMMANDEMEMT .

Thou shalt not commit Adulterie .

The Sins forbidden are :

First , all Lustings and Longings Mat. 5. 28. in the heart after the carnall company of our Neighbour .

Secondly , Immodesty , the 1 Pet. 2. 14. Prou. 7. 13. Esay 3. wanton Eye , the Whorish forehead , Mincing gate , Garish attyre .

3 Loue-songs , filthy and bawdy Col. 3. 8. Ephe. 4. 29 talking .

4 All manner of vncleanenesse , Rom. 1. 32. whether it be with a single person , or with a marryed person , and how else soeuer .

The Duties commanded , are :

1 Chastity of Body & mind , Ores , easta , legas , ieiunes , otia vites : Si seruare voles corpora casta Deo . whether it bee in the state of Virginitie , Marriage , or Widdowhood .

2 Modesty , adorning our thoughts , wordes , deeds , gesture , countenance , attyre , gate , conuersation .

3 Moderation , and Temperance in meate , drinke , sleepe , &c.

8. COMMANDEMENT .

Thou shalt not Steale .

Sinnes forbidden are .

1 The inward greedinesse of the heart , longing after wealth , howsoeuer to be gotten ; Auarice , coueting other mens riches .

2 All Fraude , guile , deceit , Leuit. 19. 11. Amos 8. 5 , 6. Deut. 25. 1 Thess. 4. 6. trickes , quirkes , all impostures in bargaines , and contracts , and selling of counterfeit wares .

3 Vsury , and Extortion , or Mich. 3. Ex. 22. Pro. 22. Ezech. 18. Oppression .

4 Theft , Robbery , Sacriledge , Couzning of the Country or Thom. 2. 2. q. 66. Iob 24. 9. Common-weale , &c.

5 Idlenesse . Ezech. 16.

6 Nigardise and Profusion .

The Duties commanded are :

1 Iustitia commutatiua , Iust Prou. 5. 16. Rom. 12. 13. and vpright dealing , in getting , in buying , and selling .

2 Care to saue our Neighbour from Dammage : Diligence in doing the workes of our Calling .

3 Liberalitie . Hebr. 13. 1 Tim. 6. 17.

4 Frugalitie .

9. COMMANDEMENT .

Thou shalt not beare false witnesse .

Sinnes forbidden are . Exod. 233. Psal. 101. Iob 29. Leuit. 19. 15.

1 All manner of Lying , and false testimonies . 2 Pratling , habling , scurrilitie , 1 Cor. 6. 1● . 1 Cor. 5. 11. slaundering , defaming , and backbiting . 3 Sinister suspition , rash and Mat. 15. 19. 1 Cor. 13. 4. wrongful iudging of our neighbour .

Duties commanded are .

1 Sincere and plaine meaning and speaking . Psal. 15. ● .

2 Taciturnitie , graue speach , and a Moderate vse of the 1 Pet. 3. ●● . Ios. ● . 14. tongue .

3 Bearing of a Good Opinion of our Neighbour , and iudging all things to the best .

10. COMMANDEMENT .

Thou shalt not couet .

The former Commandements doe forbid the Thoughts and desires of the heart , as well as the outward Act and Practise . For God is a Spirit , and therefore must bee worshipped in the Spirit . But the former Commaundements did condemne setled thought to do mischiefe : But this condemneth euen the very first inclination and motion to sinne , though a man doe ne-neuer consent , but snubb it in the Rom. 7. 7. beginning .

The neglect of doing what we are commanded , is a Sin of Omission .

The doing of that which we are forbidden , is a Sin of Commission .

If therefore wee shall examine the face of our Soules , by this Looking-glasse of Gods law , we shall find it strangely deformed with spots and staynes : nay , much defaced with byles , vlcers , and wounds ; which cannot chuse but worke in our hearts a great griefe & sorrow : especially , if wee consider first the party against whom euery sinne ( which the Law chargeth vs withall ) is either immediatly or mediatly committed : And secondly , if we shall duly consider what punishment wee make our selues lyable vnto by euery sin , whether it bee of Commission , or omission .

First , the party dishonoured and offended by our sinnes is the most mightie God , who made our bodies and soules , to the end , that wee with them , might ( not dishonour him by breaking his law ) but doe him all seruice and honour . In him wee must consider these three things specially : first , his Wisdome and Knowledge : secondly , his Iustice : thirdly , his Power .

1 His Wisedome is such , that no thing , no action , or cogitation that passeth from vs , is hidden from it : Thou spiest out all my wayes , saith Iob. And Dauid saith , Thou knowest all my Psal. 139. 2. thoughts long before they doe arise .

2 His Iustice is so strickt and seuere , that ( without full satisfaction ) it will not suffer one Sin to scape vnpunished . The wicked Angels sinned but once ; and yet for that one sinne , hee hath reserued them in euerlasting chaines vnder darknesse , to Iude ver. 6. the iudgement of the great day .

3 His Power is infinite . The King , by his power , may for Treason , or other crimes cause a mans body to bee tortured , tormented , and destroyed : but God can cast body and soule into hell fire : and all the Kings on earth , and Angels in heauen are not able to fetch them backe againe . In the very act of thy sinne , he is of power to destroy both thy body and soule in a moment , and to snatch thee away , so that there shall be none to deliuer thee . Psal 50. last .

Then in the second place , doe but consider what punishment we are to expect for euery sin ; that is , eternall death and destruction of body and soule in hell fire . The wages of Sin is Rom. 6. last . death : a thousand sinns , a thousand deaths . And surely ( mee thinkes ) wee cannot chuse but haue sorrow . Sorrow of Attrition at the least , if not sorrow of Contrition . Sorrow of attrition is when we grieue for feare of punishment . Sorrow of Contrition , is when we grieue for sinne , as it is sin , that is , as it is a dishonoring of God : the latter is the better sorrow of the two . And yet the sorrow of Attrition is not to bee discommended , or refused ; because it is a meanes to bring vs to the true godly sorrow , or sorrow of Contrition . Whereby we do sorrow for nothing so much , as for that by our sinnes wee haue lost the fauor of God , and comfort of his Spirit .

And this godly sorrow , will worke in vs repentance , not to bee 2 Cor. 7. 10. repented of .

Some men , in this case of repentance , are much mistaken : For generally , the world imagineth , that Repentance is no thing else but a godly sorrow for sin , and a turning or conuerting from Sin to God . But S. Paul had studied the case thoroughly , and He teacheth vs otherwise . viz. That Repentance is a great deale different from godly sorrow : for godly sorrow ( saith he ) causeth Repentance so that Repentance is an effect or fruite of godly sorrow ; and godly sorrow is the cause of repentance : so that Sorrow and Repentance are not the same . For Nihil est causà suiipsius . Nothing is cause of it selfe .

Secondly , some take it to be no more but Conuersion ; that is , a leauing off to sinne , and a turning to God . But Conuersion is an Antecedent of Repentance , and Repentance is a consequent of Conuersion , as the Prophet Ieremie teacheth . Surely , after that I conuerted , Ierem. 31. 19. then I repented . So that Conuersion goeth before Repentance , and Repentance followeth after Conuersion .

Saint Paul tells vs , that Repentance is another manner of matter ; and consists of seuen parts : An Inuentory whereof he deliuereth vnto vs : For , behold this godly sorrow , what great 2 Cor 7. 11. carefulnesse it hath wrought in you ? yea , what Apologie , or defense ? yea , what indignation ? yea , what feare ? yea , what earnest desire ? yea , what emulation ? yea , what reuenge , or punishment ?

These are the seuen parts of the body of true Repentance ; and acording to these seuen , we are to examine our Consciences . For true repentance requireth the whole man ; that is , the vnderstanding part , the Affections , and the Body .

1 The vnderstanding part must shew it selfe in Carefulnesse , and Apologie . 2 The Affections are to bee exercised in Indignation , Feare , Desire , and Emulation . 3. The Body , in Reuenge , or Punishment .

First then , to make our Repentance sound , it is required that wee bee carefull to auoyd sinnes to come , and to do with diligence , the works that God commands vs .

This is the first part of the Body of Repentance , and it pertaines to the Superiour part of the Soule , the Vnderstanding , and is a part of Prouidence .

2 The second Act of Repentance which belongeth to the vnderstanding part , is Apologie , or Defence . Where the Apostles meaning is not , that any man should make an Apologie , for his sins ( for he that hideth or excuseth his sins shall not prosper , saith Solomon , ) but that euery good Christian should be able to make a iust Apologie for the Truth and Sincerity of his godly sorrow for his sinnes .

2 The vpper part of the Soule ( 1. the vnderstanding ) is charged with those two actions . But the lower part of the Soule ( in matter of repentance ) is charged with foure Affections , viz. 1. Indignation ; 2. Feare ; 3 Desire ; 4. Emulation .

1 Indignation , hath respect to Sinnes past . 2. Feare , is in regard of Sins to come . 3. Desire , hath an Eye to good things . 4. Emulation , hath a reference to good Persons .

3 Indignation hath the first place ; because it is an Affection of Anger , most properly belonging to Repentance . Carefulnesse is a part of Prouidence . But Repentance , propperly , is a part of Iustice vindicatiue , and to vindicatiue Iustice , no affection so agreeable , as Anger and Indignation .

Wee are then to conceiue Anger against our selues for our sinnes ; and euery Anger will not serue the turne : but it must be an high kind of Anger , Indignation . Now indignation presupposeth an indignity done . By our sinnes wee offer indignity to God , and to our owne Soules ; and therefore we are to conceiue great indignation against our selues for committing such indignities against so good and so great a Maiestie .

4 The fourth part of our Repentance must bee an holy Feare ( in regard of the Time to come ) to fall into any sin .

5 The fifth is an earnest Desire to please God in all things , and to doe euery good dutie which he commandeth in his Law .

6 The sixth is an holy emulation of Gods persons : in striuing to match them in graces and vertues ; and if it bee possible , to ouer-match them .

7 The seuenth thing required , is Reuenge or Punishment : which is the very perfection and complement of Repentance : without which Reuenge , non agitur sed fingitur poenitentia , our repentance is no repentance , but hypocrisie .

The only way to escape the Iudgement of God in another world , is to sit in iudgement against our selues in this world , to giue sentence against our selues for our offences : so Saint Paul teacheth . If wee 1 Cor. 11. 31. would iudge our selues we should not bee iudged of the Lord . But after iudging of our selues , and giuing sentence against our selues , wee must streight proceed to execution , and punishing of our selues for our sins : for so we shall escape Eternall punishment in another world . For Non erit gemina afflictio as the Prophet Nahum speaketh , God will not punish twise for the same offence . So that to d d Wee must ioyne Reuenge of our selues , with Iudging of our selues . 1 Cor. 11. 31. Indicare we must necessarily ioyne Vindicare , and so take vengeance of our selues for our 2 Cor. 7. 11. sinnes here , that we may escape the eternal vengeance of God in Hell-fire .

Now the Fathers , grounding themselues vpon the Scriptures , haue distinguished sins into these three kinds , viz. Spirituall , Carnall , & worldly . Sins of the Soule , Sinnes of the Flesh , Sinnes of the World . And there is in Scripture a seuerall punishment set downe , for euery seuerall kinde of these Sinnes .

1 The Soule hath two parts , Superiour , and Inferiour .

Superiour Sins perteining to this , are Pride , contempt of God , &c.

2 Sins of the Inferiour Irascible part , are wrath , desire of reuenge for wrongs done .

2 Lusting after vanities .

The Soule , is a fliting thing , neuer at rest ; but euer rouing abroad thorow a thousand desires : the way to punish it , is to call it home , and to force it to settle vpon some vnpleasing obiect : as to call to remembrance Esay 38. the yeeres of our life fore past in Amaritudine animae : to tye it , to thinke vpon Death , and Iudgement , & Hell , which will soone pull downe the pride of it . The Irascible part , we must punish , by studying to be quiet and patient , to put vp wrongs , and be ready to forgiue . The Lusting part is to be punished , by setting our affections and Desires on good things , or things that are aboue .

2 Sinnes of the flesh , are , Vncleannesse , Drunkennesse , Gluttony , ease , sleepe , &c. For these , Saint Paul saith , Castigo corpus , I beate downe my body , 1 Cor. 9. 25. and bring it in subiection . The Body desires to fare well in meats and drinkes : This wee must punish by fasting , either a a From all sustenance , as Dauid . 2. Sam. 12. 17. Exod. 10. 6. à toto ; or if that we cannot do , yet b b From such a quantitie , and but only gustare . Acts 10. 13. à tanto : If that our health will not permit that , yet to fast , c c From such kind of meates , as Dan. 10. 3. à tali , from dainties , and incentiues to sinne . The Body desireth Ease , to lye soft and richly , in beds of Downe , and Iuory . This wee must punish 1 Sam. 12. with Dauid , by lying hard , as vpon the bare ground , &c. The Body desireth Sleepe in excesse : This must bee punished with watching : or if wee bee not able to watch all night , yet as Christ saith to Peter , Wee Mat. 26. 40. must force our selues to watch one houre with Christ : and that houre is to be spent in holy Meditations , in Prayer , and Deuotion to God . 2. The Flesh desireth to enioy a beautifull person : This must bee punished by making a Couenant with our eyes , not to thinke vpon Iob 37. 1. a woman .

3 Worldly Sinnes , are Couetousnesse , Ambition , Thirst after the outward commodities of the World . And these must be punished by the Purse : First , by making restitution of whatsoeuer wee haue gotten contrarie to the law of God . Secondly , by being bountifull in deeds of Piety , to the Priests of God , and the Ministers of the Gospell . Thirdly , in being liberall in deeds of mercy to the poore members of Christ .

Now because euery one is not of Iudgment to know the right Quantum of all these ingredients to repentance ; how much hee must take of each : therefore hee is to resort to some vnderstanding Priest ; who is to prescribe how much , or how little will serue the turne ; for so the people did in the Old Testament , and Saint Paul takes vpon him to doe it in the New : for hee prescribes a Sufficit to the incestuous Corinthian . 2 Cor. 2. 6.

But here we are to take heed of a Common error , which possesseth the most men of these times : For many are perswaded , that Repentance may bee performed in a moment of time . But they are grossely deceiued : for all these seuen forenamed duties cannot bee done in a moment , but require some good space of time . Therefore God saith , Dedi illi tempus ad poenitendum , I gaue her a space and time to repent in . And as Apoc. 2. 21. there must bee a space to exercise the grace of Repentance in ; so there must bee a certaine place assigned to it : for euery place is not fit for this exercise . And therefore the Prophet Zachary would haue vs to separate Zachar● . our selues from company , when we goe about to set our selues in the state of Repentance . And Saint Peter did put it in practise in his owne person ; for he went out from company first , and then wept bitterly . Math. 26. ●● . And hee deliuereth the same in doctrine . The Lord would haue no man to perish , but 2. Peter 3. ● . would haue men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to separate themselues to repentance .

I haue staied the longer vpon this point ; because as there is no saluation without Repentance ; so there can be no profitable accesse to the Lords Table without it . But the Law is not onely a Looking-glasse , but also our Schoolemaster to bring Galat. 3. 24. vs to Christ , to the Gospell .

Therefore I proceed now to the Second matter , concerning which wee are to make our Examination , and that is Faith , and it consisteth of two things ; Knowledge , and Application .

Touching Knowledge ; euery Knowledge . Communicant is bound to know three generall poynts of Christian Religion .

These , ( as also the Summe of all , which Christians are bound to beleeue ) are contained in the Creed ; which consisteth of three generall parts . The first part whereof concerneth God the Father ; the second , God the Sonne ; the third , God the Holy Ghost .

The Maine part of the Creed Of Christ . is that which concerneth Iesus Christ . Wherein I am taught to beleeue with my heart , That Iesus Christ is very God , begotten of the Father from all eternitie , before all worlds ; and the same Christ is True Man , borne of Mary the Virgine : This God-man , and Man God , is my Lord , who ( when I was vtterly perished and damned ) redeemed mee from Death , and from the power of Sathan ; not with Golde or Siluer ; but with his owne holy and precious Blood , and by his vndeserued Death & Passion : that I might be His owne , and might liue in his Kingdome , and serue Him without seruile feare , in perpetuall holinesse , & righteousnes of life ; euen as he rose from the dead , and now liueth and raigneth for euer . I beleeue that there is no Saluation but by him onely ; no fruition of God , but through him . He purchased Saluation and Redemption , not for me onely , but for the 1 Iohn 2. 2. whole world .

But the Benefit of Redemption Of the Sacrament . is an vniuersall benefit , and belongeth to all Mankinde ; yet all mankind are not partakers of it . None doe ( ordinarily ) pertake of it , but such as haue it passed vnto them vnder Seale . The Seales which God vseth to apply vnto mee in particular , that which Christ wrought for all the world in generall , are the Two Sacraments : Baptisme , and the Communion of Christes Body and Blood . And heere comes in the necessitie of Faith , concerning the Sacraments : for they are both of them , Sacramenta Fi●●i , Sacraments of Faith : so called by the Fathers ; because the Mysteries in them contained , are not to be iudged by our Senses , nor discussed by Reason , but to bee apprehended and receiued by Faith onely .

In Both the Sacraments , there bee two things to be considered : there is an earthly Thing which we see and feele with our outward Senses ; and there is an heauenly and spirituall thing or grace , which wee cannot see , but by Faith . Both these parts are inseparably vnited , and cannot be separated one from another . He that is rightly fitted for the receiuing of the Sacrament , doth receiue both these parts together , namely , the earthly with the heauenly , and the heauenly with the earthly , which are so inseparably conioyned by God ( in a Sacramental vnion ) that he that goeth about to separate them , must needs run himselfe vpon a curse .

But as wee are not to diuide and disioyne one part from an other , so wee must take heed , that we doe not confound them one with another , but keepe them distinct . As for example . We know that in the Person of our Sauiour Christ there are two seuerall Natures , viz. the God-head , and the Man-hood . The Nature of Man , is not the Nature of God ; nor is the Nature of God , the Nature of Man . The one is not turned into the other ; neither are they blended and mingled one Nature with the other ; but both remaine distinct in the same person : yet are they so indissolubly vnited by personall vnion ) that Death was not able to sunder or separate them . For howsoeuer ( at the death of Christ ) his Soule was separated from his Body , and his Bodie sundered from his Soule ; yet euen when hee lay in the graue , both the parts of his Humane Nature , Body and Soule , were as neerely vnited to his Godhead , as they were at his Birth , or are now in heauen .

So ( to restraine my speech to the Communion ) There are two distinct and seuerall things in the Sacrament , an Earthly ; as Bread and Wine : and an Heauenly ; sc . the Body and Blood of Christ . The Body of Christ is not turned into the Bread , neither is Bread turned into the body of Christ . Nor is the one blended or mingled with the other ; but both remaine distinct in the same Sacrament : yet ( though they be in themselues distinct ) they are so inseperably conioyned together ( by Sacramentall and mysticall vnion ) that hee that doth receiue the one rightly , doth also necessarily receiue the other .

And as by vertue of the Personall vnion of the two natures in Christ , it commeth to passe that there is a Communication of properties ; by reason whereof that which properly belongs to one Nature , is attributed to the other ; as God is said to bee Borne , and to dye : and the Son of Man is said to bee in Heauen , when he was on Earth . God is Iohn 3. 13. ( by reason hereof ) said to bee Man ; and Man to be God , and that really , and truly .

So , by vertue of the Sacramentall vnion , that is betwixt the hallowed Bread , and the Body of Christ in the Sacrament : the Bread is truly called the Body of Christ , and the Body of Christ the Bread .

The Fruite of this Sacrament , is the participation of the Body and Blood of Christ . There is no one sentence , of holy Scripture which saith that wee cannot , by this Sacrament , bee made partakers of Christ his Body and Blood , except they be first materially conteined in the consecrated Elements of Bread and Wine ; or the Bread and Wine be substantially changed , the one into the Body , the other into the Blood of Christ . This is my body , This is my Blood ; are words of Promise : we doe beleeue that God is faithfull and true of his word , and doth performe what hee doth promise ; Albeit we doe not vnderstand the manner how : nor dare prescribe vnto him the manner , which way he shall make it his Body to vs , either by Transubstantiating or Consubstantiating it , or else we will not beleeue him .

Still remember , that it is a Sacrament of Faith , and Faith hath relation to a word of promise . The word of promise is : this is my Body . This word I beleeue to be true , because God spake it , who cannot possibly lye . This promise I know certainely that God will performe , ( in making it his Body to mee ) because God is faithfull in performing his promise . I confesse I doe not know which way , or after what manner hee will , or doth performe it : because he hath not shewed me .

If I knew the manner how God did make it his Body , then the Sacrament were to me as matter rather of Reason and Knowledge , then a Mysterie of Faith and beliefe : I beleeue that Christ was conceiued in the wombe of Mary , a pure Virgin , which neuer knew Man : but if you aske me the manner how ? I confesse , I know not : and if I knew the manner how ; then that Article of Christes Conception , were to mee rather a matter of Knowledge , then an Article of Faith .

Moreouer , seeing these wordes ( This is my Body ) are words of Promise : and seeing that both Protestants , and Lutherans , and Papistes doe all agree , that by the Sacrament , Christ doth really and truely performe in vs his promise ; what doth it profit vs to know whether he doth it by Consubstantiation , or Transubstantiation , or some other way , best knowne to himselfe ? which is a thing which can no wayes either further vs , or hinder vs , howsoeuer it stand .

Therefore I aduise you to follow the counsell of a most iudicious , and excellent Deuine , Master Hooker , who willeth Eccl. Polit. Lib. 5. you to take that wherein all sides ( both Protestants , and Papistes , and Lutherans ) doe agree and consent : and then consider by it selfe , what cause there is , why the rest in question should not rather be reiected as superfluous , then vrged as necessary . It is on all sides confest .

First , that the Sacrament is a True and Reall participation of Christ , who thereby imparteth not onely Totum sui , but Totum se , Himselfe wholly , euen his whole entire person , as a Mysticall head vnto euery Soule that receiueth him : and that euery such Receiuer doth incorporate or vnite himselfe to Christ , as a Mysticall member of him : yea , and as a fellow member of all true Christian Soules liuing on earth , or triumphing in heauen .

Secondly , it is also agreed on ; That to whom the Person of Christ is thus communicated , to them he giueth ( by the same Sacrament ) his holy Spirit , to sanctifie them , as it sanctifieth him which is their head .

Thirdly , it is likewise confest ; that what Merit , Force , Vertue or Efficacie , there is in the Sanctified Body and Blood of Christ , we doe freely , fully , and wholly receiue it by this Sacrament .

Fourthly , all sides say , that the effect thereof in vs , is a real Transmutation of our Soules from sinne to righteousnesse ; from Death and corruption , to Immortalitie and Life .

Fiftly , all sides confesse , that because the Sacrament ( I meane the Bread and Wine ) being , of it selfe , but a corruptible and Earthly Creature , must needs be thought an vnlikely instrument , to worke so admirable effects in Man ; wee therefore are to rest our selues vpon Gods Omnipotencie , vpon the strength of his glorious and vnresistable power , who is able and will bring to passe , that the Bread and the Cuppe which he giueth vs , shal be really and truly that thing which he promiseth .

This is agreed on all sides ; and tbis is as much as is necessary to be knowne and beleeued touching our receiuing of Christ , in the Sacrament , to the comfort of our Soules .

The second thing to be considered in Faith , is Application . Therefore euery Communicant must not onely know , but apply that in particular to himselfe , which hee beleeueth in generall : as that Christes Body was crucified for him , and his Bloud shed for him . Saint Paul teacheth it by his owne example , I liue , saith hee , Galat. 2. 20. by the faith of the Sonne of God , who hath loued mee , and hath giuen himselfe for me . And this Application cannot bee better performed , then in Eating this Bread , and drinking this Cup : for so often as we eate this Bread , and drinke this Cup ▪ we 1. Cor. 11. 26. doe Commemorate the Lordes Death . Euery Communion is as it were , a new Crucifixion of Christ . Christ was crucified at Hierusalem : but Saint Paul tels the Galatians , that hee was crucified among them . Not that Gal. 3. 1. hee suffered death in Galatia ; but because of the Communion : which is a Commemoration and Representation of the Death and Passion of Christ .

Therefore when I kneele at the Lords Table ( to the ende that I more effectually apply Christ to mine owne Soule ) I am to set my selfe as it were at the very foot of Christ his crosse , and to consider Him hanging there , enduring the vnknown wrath and curse of God , and shedding his most precious blood for me , and for my sinnes . That I was the cause , why Hee was wounded , rent , torne , and most shamefully vsed ; That my sinnes murdered the glorious and innocent Sonne of God ; that he suffered nothing for his owne sake , but all for mine : that he sustained his Fathers wrath , to turne that wrath away from me ; and to make God and mee friends : that hee was content to be made a Curse to saue me from the curse , and make mee blessed : that he suffered shame , to saue mee from shame , and crowne mee with glorie , &c.

And there ( at the Communion Table ) am I so to collect and gather vp my stragling thoughts , that ( shutting out of my minde all other cogitations ) I am so to settle my selfe , as if None were there present , but God the Father , and God the Sonne , and I my selfe . God the Father , who is the person offended : I , who am the offendor ; and Christ , who hangs on the Crosse , as my Pawne and Suretie , to pay my Debt ; suffering all that which is due vnto mee .

And if I aske the reason , why God gaue his Sonne to doe and suffer all this for my sake , or why the Son of God would suffer it ? I shall finde none , but the great & infinite loue to me , who deserued no loue at all ; but rather all hatred and vengeance from them .

It was in God his incomprehensible loue , that caused him to giue his Sonne to mee , and for mee . God so loued the Iohn 3. 16. world , that he gaue his onely begotten Sonne , &c. This loue of Gods , is a Sic without any Sicut ; beyond all comparison : nothing that euer was , or shall bee , may stand in comparison with it . God so loued the world , that he gaue his onely begotten Sonne . It is as much ( saith Saint Augustine ) as if some mightie Monarch , who had but one only Sonne , should haue in his Kingdome a miserable poore Subiect , fallen into a desperate disease , that were not curable by any meanes in the world , but by washing himselfe in a Bath made of the bloud of the young Prince : And the King should so farr tender the health of that poore Snake , that ( hauing but one Sonne , and him the Hope of his posteritie , and Heire of his Kingdome ) hee should cause all his veynes to bee opened , and all his bloud , euen to the very last drop , to be emptied out of his Sons body , to the losse of his life ; and all this , to saue the life of a meane fellow , of no parts , or deserts at all . Such ( saith Saint Augustine ) was the loue of our heauenly Father towards mee , the meanest of his subiects ; hee gaue the life and blood of his onely deare Sonne , to cure and heale mee a miserable wretch , that otherwise had neuer been cured .

A fine and elegant Comparison it is ; but yet it commeth short of Gods loue . For the life of a Prince , ( though it bee of a very high price , in so much that the people say to Dauid , Thou art worth ten thousand of 〈…〉 . vs ; ) yet the life of the Sonne of God , is more worth then the liues of a thousand millions of Princes . Besides , the poorest man , nay the poorest gnat , in regard of the greatest Prince on the earth , is not so meane & poore ; as the greatest Prince that euer was , is in comparison of Gods onely begotten Sonne . So that no loue may bee compared to this loue of God , in giuing his Sonne for mee : except it be the loue of the Son who gaue himselfe for me , and to me .

God so loued mee , that in respect of mee , hee seemed not to loue his Sonne : the Sonne so loued mee , that in respect of mee , he seemed not to loue himselfe , but gaue away his owne life to saue my life .

His death to me , is the death of mine High Priest ; by it I am restored to my forfeited inheritance in the heauenly Canaan . Numb. 35. 28. His life and blood to me , is the life and blood of the Pelican in the wildernesse ; who diggeth her owne breast , and sheddeth Psal. 102. her blood vpon her yong that are stung with Serpents , to restore them to their health , though it bee with losse both of her blood & life . His blood is to mee , not onely the blood of Remission of sinnes , in forgiuing ; but in giuing vnto me , that which I could neuer haue purchased ; it is Sanguis Testamenti , the Blood of the Testament ; whereby Christ ( as in his Will and Testament ) doeth giue and bequeath vnto me a Legacie or Heauen . His blood is the blood of Gods owne Son , the Heire of all things in heauen and earth . I doe eate his flesh , and drinke his blood , and by that am made ( hauing the Blood royall within me ) one of the blood royall , and Sonne and Heire of God , and ioynt-heire with Iesus Christ .

Beneficium postulat officium : Euery benefit doth challenge a dutie at mine hands . And what shall I render to the Lord for all these his benefits ? Surely , saith Dauid , I will take the Cup of saluation , and call vpon the name of the Lord ; that is , Psal. 116. giue him thanks & praise , saying , O my God , thou art good and true ! O my soule , thou art blessed and happy ! And for this cause , this Sacrament of the Communion is called Eucharistia : because it is a Praise and Thankesgiuing to God , for the vnspeakeable benefites which we receiue at his hands , in and by the Sacrament .

But wee must not giue him thanks & praise with the mouth only ; but to shew that our hearts are truly thankfull vnto him , we must study and endeauour to render loue for loue : for that is all that hee requires at our hands ; Loue .

It is recorded by Xenophon , Lib. 13. Poet. Cyr. that that potent and puissant King of the Persians , Cyrus ( hauing taken Tygranes , King of the Armenians captiue in war , and led him and his Queen prisoners to his owne Court ) did vpon a day bid them to his own Table ; and in a sport and merriment , asked of Tygranes , How much he would bestow to ransom his Queen ? He presently made answer , If I had that kingdome which thou hast wonne from mee by the Sword , I would willingly part with that to redeeme her ; and , if that were not enough , I would spend my life , and powre out my blood for her . Cyrus , being strangely taken with the consideration of such excessiue measure of coniugal loue , yearned in compassion toward them , and restored them not onely to their libertie , but also to their kingdome . When Tygranes was at home in his own Court , hee thus bespake his wife the Queene : Lady , what doe you thinke of King Cyrus ? Is not he a most vnmatchable & Heroicall King ? Is not hee onely worthy to weare the stile and title of a King ? The wise Ladie presently made answer : Sir , I wot not what you say ; neither can I remember what King Cyrus did say or doe , whereby I might take notice of his wisedome and prudence : for all the while that I ( with your selfe ) remained a captiue in Persia , I neuer cast mine eyes vpon any one , but vpon him that was resolued to set mee at liberty , with the losse and expense of his owne blood .

Behold here , a Lesson taught you from this vertuous Queene : She acknowledged her selfe to be indebted to her husband Tygranes , for that he was purposed to spend his owne blood for her ransome , that ( for the vehemency of loue and affection towards him ) shee could not endure to look vpon any other in all the Court of Persia , no , not vpon King Cyrus himselfe .

How much then ( dear Christians ▪ are you indebted to your King and Spouse , seeing that he hath not only purposed to redeeme & ransome you with his owne dearest blood ; but hath powred it foorth indeed , euen vnto the last drop , hauing for your sake , suffered so much shame , so many sorrowes , so many torments , to free & ransome you from a most cruell thraldome , not of the Persian , but of Sathan ; & restored you to the free possession , and iust right of a Celestiall kingdom ? Can you then look vpon any , can you find in your hearts to bestow one thought vpon any in the whole court of this world , saue onely vpon your crucified Lord & Sauiour Iesus Christ ? Cast all your thoughts , all your looks , all your loue vpon him ; Videte & palpate , gustate , & videte : behold him & feele him , tast and consider him : recognize his loue to you , and returne him loue againe ; for if any man loue not the Lord Iesus , let him be Anathema Maran-atha . 1. Cor. 16. 22.

Now this our Loue cannot better be expressed , then by a ioyful acknowledgement of those wonderfull benefits which wee receiue from Christ , when we do worthily Commnicate : and a dutifull obedience to his commandements . Iohn 14. ver. 15. 21. 24. The later hereof , is ( in part ) touched before : therefore I will in a word or two , touch vpon the former , which is the spiritual and corporal ioy , wherwith we should bee filled at the time of our Receiuing .

For the time of Receiuing is not a time of moody and melancholy passion , but a time of mirth and ioy in the Lord . It is Sacrum conuiuium ; At a banket A Holy Banquet . men ought to bee very merry . Our dutie then it is to Reioyce ; only we are to take heed , that we do not reioice in sin , which is against the Lord : but Reioyce in the Lord . Reioyce in the Lord Philip. 4. 4. alwaies ; and againe I say Reioyce . The Holy ghost by the Apostle doth not only permit and giue leaue to vs to make merry and reioyce , but doth also exhort vs vnto it . And not only to reioyce , but to reioyce againe . He would haue our hearts rauished with a double ioy . One for the Soule , and another for the Body ; but both in the Lord . So that , not only our Soules should be ioyfull in the Lord , & reioyce in his saluation , but also our very Bones should say , Lord , who is like vnto thee ? So that the bones which Psal. 51. 8. God hath broken may reioyce . Psal. 35. 9. 10.

And certainly we haue great reason to reioyce in God for his goodnesse to vs . For at the Communion ( by the hands of his Minister ) he doth passe vnto you vnder Seale , his owne body and bloud ; nay , his Whole-selfe , and whatsoeuer benefit he wrought for mans saluation : as the Remission and pardon of all your sinnes ; the Redemption and deliuerance of all your soules and bodies from eternall punishment in Hell ; Perfect Friendship , and Reconciliation with God ; and an vndoubted right and title to the kingdom of Heauen , with all the ioyes and blessednesse thereof .

1 You would reioyce and be glad at the heart , if ( being indebted but a matter of twenty , or an hundred thousand pounds , ( and not knowing which way to pay it , or any farthing of it ) you could find one so kind , and bountifull , as would pay it all for you : and not aske one farthing backe , but only your true Loue , and hearty Thankfulnesse . Beloued , wee are all in debt . Our sinnes are Debts to God : Math. 18. 24. and they are of so high a nature , that all the thousands and millions in the world are not able to satisfie God for one of them ; and euery one of vs are in for millions of thousands Christ comes , and brings a Quietus est , discharging vs freely of euery one of those debts , and passeth it vnder seale in the Sacrament ; and haue we not farre greater cause to reioyce for this , then for the other ? For his blood , is the 1 Cor. 11. 25. bloud of Remission of sinnes .

2. If any of you had offended the Law in any heinous manner , and for that ( being legally adiudged to death ) had the Halter about his neck , vpon the Gallowes , being ready to be turned off the Ladder ; would it not glad his heart , to see one come from the King , with his Pardon vnder Seale , procured by the Prince to acquit him from death ? Verily all of vs ( besides the actual breaches of Gods Law committed by our selues ) were non prius nati , quàm damnati , as Saint Bernard saith ; No sooner borne , then condemned , & vnder the Sentence of death . The halter was about our necks , and we ready to bee turned off the Ladder ; there was but a puffe of ayre , a small blast of breath in our nostrils , betwixt vs and Hell-fire , betwixt our temporary life , and endles tormenting death . The Minister comes to vs ( at the Sacrament ) with a Pardon from the King of Heauen , procured by the death of the Prince of our Saluation , Iesus Christ , sealed with his precious bloud : and haue not we iuster cause , thinke you , to reioyce for our deliuerance from Hell , then the Malefactor hath for his deliuerance from Tyburne ?

3 If our Soueraigne Lord the King were iustly fallen into hatred and enmity against any of vs , and should bend himselfe and the strength of all his Subiects , to bee reuenged on Him for his rebellions ; what a pitifull taking would that party be in ? how glad would he be of any that would procure , and could assure him of the Kings fauour , and perfect reconciliation vnto him ? And were not all of vs by Nature , Filij irae ? Ephes. 2. 3. and by daily multiplication of rebellions against God , professed enemies to God , and God enemy to vs ? Our Sauiour by his death , wrought our Peace and attonement , our perfect reconciliation with God . When we were enemies , wee were reconciled Rom. 5. 10. to God by the death of his Sonne . And , to assure our soules of this our peace and reconciliation with God , Christ by his Minister , in the Sacrament of his Body and Blood , doth passe it vnder Seale to euery particular worthy Communicant .

4. If , being not borne to any foot of land , his Maiestie should bestow vpon any of you a whole Shire to be yours for euer ; I know that person would thinke himselfe an happie man . But behold , the King of Heauen doeth assure euery worthy Communicant , not of a Shire , but of a most spacious , ample , and glorious Kingdome , to bee possessed and enioyed , not for the Euer of Time in this life , but for the Euer and Euer of eternitie : And haue wee not good cause to bee merry and ioyfull then ? God is True and faithfull of his word and promise : and wee knowe that Hee by the Sacrament doth make euery true penitent Beleeuer as sure of his eternall Kingdome ; as any Prince ( if hee suruiue ) can bee sure to inherite his Fathers Crowne . For by it , wee are all made Heires of God , and Ioynt-heires with Rom. 8. 17. Heb. 1. 2. Iesus Christ , who is the Heire of all the world .

So that , as I said , wee haue all iust cause of mirth and ioy : and would to God , we could all bee so truely merry and ioyfull as wee should bee , both in Body , and in Soule ; that not onely our Soules may bee ioyfull in the Lord , and reioyce in his saluation ; Psal. 35. 9. 10. but that all our Bones may say , Lord , who is like vnto thee ? Let vs therefore , whensoeuer we receiue this Sacrament , bee merry a Gods Name : Let vs leape , reioyce , and exult for our Redemption and Saluation wrought by Christ : but let vs not reioyce in Surfetting and Drunkennesse , nor in Chambering and wantonnesse , nor in painted Pride & haughtinesse . For this is not to reioyce in the Lord , but against the Lord ; this is not to bee merry in Gods Name , but in the Deuils name .

And for all these benefites whereby both our Bodies and Soules may thus iustly be rauished with Ioy , the Lord our God exacteth no great matter at our hands , but that which wee may pay without any Trouble or Dammage to our selues ; and that is ( as I sayd before ) our Loue to God for his owne sake , Loue to our Neighbours , for Gods sake . wee are to wish euery of them all good , and to performe it vnto them to the vttermost of our power : helping them in their necessities , and forgiuing them the wrongs they haue done vs , Euen as God for Christ his sake forgaue vs . For they are all flesh of Christ Ephes. 5. his flesh , and bone of Christ his bone : and whatsoeuer wee doe to any of these , ( because they are the mysticall members of Iesus Christ ) whether it bee good or bad , Math. 25. 45. Christ accounts as done to himselfe .

FINIS .