DIRECTIONS FOR A GODLY LIFE Especially for Communicating at the Lord's Table Intended first for private vse now publish'd for the good of those who desire the safty of their owne soules and shall bee pleased to make vse thereof BY H. TOZER Mr of Arts and Fellow of Exceter Colledge in Oxford Psal 69.33 Seke yee after God and your soule 〈◊〉 liue OXFORD Printed by WILLIAM TVRNER Printer to the famous Vniversity 1628. TO THE HONOVRABLE Gentleman Mr LORENZO CARY Sonne to the R. Honourable Vicount Faulkland Lord Deputy of Ireland WORTHY SIR SINCE the time that it first pleased your honourable Father to commend you vnto the religious government of this Colledge wherein you now liue your carriage hath beene so sweete louely that it hath wonne I dare say the heart of each member thereof to a readinesse of respecting this your goodnesse as in word so in deede according to their severall places and dignities Neither could I suffer my selfe standing in a more neare relation than any of the rest vnto you to come short in the performance of this office Wherefore I here offer vnto your religious meditation this ensuing treatise collected and composed first for private vse but now published not to gaine the applause of any from which my owne vnworthinesse sufficiently checkes mee but chiefely for these two respects first to testifie that loue which I both owe vnto you and am ready to make good Secondly and more principally to invite you to a due consideration of those holy duties therein contayned that by a seasonable knowledge of the same your actions may bee the more carefully ordered and God's name in the faithfull practise thereof more fully glorified The subiect is a matter not of humane learning but of God's service and thereof a parte without exception the greatest the due receiving of the holy Communion A duty I confesse better knowne then well considered and more often thought on then sincerely practis'd if it were not so bad actions would not bee so commonly priviledg'd by the greatnesse of the Agents as now they are but they to whom God hath giuen most honour here would ever thinke it their greatest glory to honour him most again by their faithfull service vnto him And good reason why they should if they remember that to whom God hath given most of them hee requireth most againe yea such who haue the precedency of others in place and dignity may do well to consider that in making a conscience of matters of Religion and leading their liues according to the rules thereof they doe not onely provide well for the salvation of their owne soules but giue a good occasion to others also while they happily provoke them to the practise of the same duties by their good examples which are ever held as liuely precepts and serue for a secret reproofe to an ingenuous inferiour when hee shall see himselfe defectiue in that wherein his betters haue gone before him Let the Honourable Mighty thus remember how farre they shall honour God by a religious life and then they cannot but acknowledge that it is their glorious fredome to bee his humble Servants Others if they please may take notice of this perswasion and perhaps they would if I were not vnworthy to advise them but now I speake to you alone whom I well knowe willing as freely to make vse of others helpe so truely to accept of this from mee Your owne happinesse you must confesse with thanks to God that by his providence you liue in that Society whose Religion is as firme as vndefiled where you cannot say you want the rule either of louing precepts or exanple according vnto which you haue already ioyned with the rest in a religious communicating at the Lords Table My desire is to perswade you to a constant perseverance in what you haue so well begunne that so devoting your tender yeares with those which follow vnto the service of th' Almighty you may againe from him receiue and fully enioy his dayly blessing which doth ever attend on those that truely seeke him Some meditations which perhaps may serue for your direction I here present vnto your view in which I freely acknowledge almost nothing mine to prevent the censure of a curious Reader but onely the labour of composing this I now commend to you and you vnto the blessed providence of the most Highest resting ever Yours truely in the Lord HENRY TOZER DIRECTIONS FOR THE DVE RECEIVING OF THE HOly Communion 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 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 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 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 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
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 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 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 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 aboūding 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 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 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 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 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 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 1st 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 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
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 FINIS The Contents of each Chapter CHAP. I. What a Sacrament is and how many there bee pag. 1 CHAP. II. What the Lord's Supper is 17. CHAP. III. The Necessity of receiving the Lord's Supper 27. CHAP. IV. The Necessity of Preparation 54. CHAP. V. Of Examination in generall pag. 62. CHAP. VI. The Examination of our Knowledge 69. CHAP. VII The Examination of our Repentance 78. CHAP. VIII The Examination of our Faith 98 CHAP. IX The Examination of our Charity 104. CHAP. X. Of Premeditation and Prayer pag. 134. CHAP. XI Of Meditation at the Lord's Table 147 CHAP. XII Of Practise 160
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 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 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 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 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 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 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 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 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 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 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 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 our ovvne vnvvorthines and the excellency of this Sacrament vvee cannot by any meanes become vvorthy thereof but this must bee our comfort that hee is truely vvorthy vvhom God in mercy acccepteth as vvorthy and so hee vvill vs if vvee come vnto him in humility reverence Let vs therefore according to the Apostles rule first trie examine our selues and then eate of this Supper vvhich that vvee may the better doe vvee ought in the next place to take notice of the right manner of preparation CHAP. V. Concerning Examination in generall FOr our better performance of the duty of preparation we must be carefull to set aside a convenient time before the Communion wherein laying aside all other impediments we ought seriously to be exercised in three duties 1. A diligent examination of our fitnes and worthines to receiue 2. A comfortable premeditation of the benefits which we are to receiue 3. earnest prayer vnto God for a blessing vpon our endeavours that so wee may be accepted to receiue those benefits In our Examination we are to consider 1 To whom this duty belongs 2 how it is to be performed The first wee learne from Saint Paul 1. Cor. 11. who biddeth every man to trie and examine himselfe so that wee our selues are to examine our selues Indeede the Ministers of the word of God and all such to whom God hath committed the charge and care of others ought carefully to trie and examine those which belong vnto them that so they may be the more fit and inferiours ought also willingly to submit themselues vnto their triall yea if it be not offred to seeke their help when they doubt of any thing that so by their directions they may the more cheerefully goe on These are duties vvhich God requires at the hands of all the neglect vvhereof vvill one day fall heavy vpon those vvhich shall faile in the due performance thereof Yet this is not sufficient for vvee are for the most part full of hypocrisie ready to hide our sinnes from others yea vve are so vvitty in iniquitie that vve can behaue our selues so smoothly in respect of the outvvard shevv that others shall finde no fault in vs at all though notvvithstanding our consciences doe all the vvhile accuse vs of some sins lurking vvithin vs vvherefore vve are commanded also to try examine every man himself in particular This Examination must be twofold 1. Generall 2 Particular In the first vve must examine our selues in these tvvo things 1 Whether vvee be in the number of the faithfull or not vvhich is very needfull to be considered othervvise vve partake in vaine for as our bodies can receiue no nourishing and strengthening from the foode vvhich vvee daily receiue vnlesse they haue some life in them before so neither can our soules if they bee voyde of the life of grace receiue any comfort by this spirituall food in the Lords Supper which doth continue and encrease life where it findes it but workes none where there is none before Let vs therefore in the first place diligently trie whether Christ be in vs or not of which we shall the more fully assure our selues if we can finde this perswasion in vs that we as our forefathers were are strangers and pilgrimes here Heb. 11.13 looking for a citty as Abraham did which hath foundations whose builder and maker is God and that wee are made free from the bondage of sinne by the Son of God Christ Iesus Ioh. 8.36 and so with David put our whole trust and rely only on his mercy Psal 52.9 2. We are to make tryall of our readines whether wee bee willing and haue a desire to partake of the Lords Supper or no. A willing minde God required of those which offered any thing for the building of the Tabernacle as it is Exod. 25.2 and of those which offered him any burnt offerings Levit. 19.5 If so in these which were but shaddowes of things to come much more doth he expect it at our hands in the performance of this duty which is the substance it selfe Neither yet let vs here deceiue our selues thinking that a bare consent or willing minde is sufficient it is an hungry desire and appetite as well as a willingnesse to receiue meate offered yea that especially vvhich testifieth a good disposition in the stomacke God requireth in all his service therefore in this also that wee serue him with all our heart and with all our soule Deut. 10.12 and blessed are they which hunger and thirst after righteousnesse for they shall bee filled Mat. 5.6 For vvant of this desire it is that many vvhē they come to the Lords Table are never the better because God as hee inviteth so hee feedeth none but those that hunger and thirst Isai 55.1 Let vs therefore trie examine our selues vvhether vvee can say vvith David Psal 42.1 Like as the hart desireth the water brookes so longeth my soule after thee ô God my soule is a thirst for God yea even for the liuing God whē shall I come to appeare before the presence of God if vve can find this desire in vs then happy are vve if not let vs humble our selues before God and beseech him to vvorke stirre vp in vs the good motions of his spirit that so vve may attaine to some measure of this thirst and from that goe on farther to a particular examination of our fitnes to receiue CHAP. VI. The Examination of our Knowledge IN our particular Examinatiō because vve are dull ignorant in matters that concerne our Saluation and also haue and doe often offend both God and our neighbours all which are hinderances to the due performance of this duty wee must examine our selues in those particulars which concerne both our information in matters which we should vnderstand our reconciliation with those whom wee haue offended That which concernes our information is a good and wholesome knowledge of those things which God hath revealed vnto vs which is so necessary that it is the very ground of all our service of God for how can we doe the will of God aright if wee know it not Surely that the soule be without knowledge it is not good saith Solomon Prov. 19.2 and therefore God will haue all men to come to the knowledge of the trueth 1. Tim. 2.6 without which wee can reapē no comfort vnto our selues in any thing that we doe but are as dead men for this and this only is life eternall that wee know God and Iesus Christ whom he hath sent Ioh. 17.3 So that without it there is no life and hence it is that the Lord himself complaines Hos 4.6 My
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 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 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 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 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 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 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 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 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 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 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