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
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. 2â— 1 Ios 3. 15. Gal. â— 2â— Rom 1. 29. Phil. 2. 14. 16. 13. 5. 2 Cor. 12. 24. Mat. 5. 22. Rom. 1. 30. Gal. 5. 15. Rom 1â— 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. 1â— 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. â— 2 Taciturnitie graue speach and a Moderate vse of the 1 Pet. 3. â—â— Ios â— 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
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 â—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 blesseâ— 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