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
wherein wee are to endeauour by all meanes to continue as S. Paul taught the disciples Act. 14.22 and beware that wee fall not from our stedfastnesse but grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ as it is 2. Pet. 3.18 whereof wee cannot but bee carefull if wee consider our weakenes for we are euer subject to Apostasie and our faith is exceeding weake as we may plainly see by our coldnesse in prayer and other good duties by our feare of death by our loue of this world for the strengthening of which Christ hath left vnto vs this Sacrament as a speciall meanes conducing thereunto for the Covenant which our faith taketh hold of as it is contained in the Word of GOD so it is sealed vnto vs by this Sacrament and therefore Christ calls the cupp the cupp of the New Testament because it seales vnto vs the Covenant of God in the New Testament accomplished in the shedding of Christ's blood Now if a King should in pitty and compassion send a pardon vnder his Seale vnto a poore distressed prisoner would wee not judge that prisoner vnworthy of the benefitt thereof if hee should either wilfully refuse it or carelesly neglect it questionlesse wee would yet such is our case before God who as King of Kings hath sealed vnto vs by this Sacrament a full remission of all our sinnes if wee therefore shall either wilfully contemne or at our pleasure receiue this pledge of his loue what can wee expect at GOD's hands but a just remoueall of this his fauour from vs Surely if wee joyne the consideration of our owne weakenesse which so much needeth help with the meditation of God's mercy who so freely giueth it wee cannot but acknowledge our owne misery if wee neglect it wherefore as we feare him and tender the good of our owne Soules let vs bee carefull in the due performaunce of this so weighty a businesse But some are wont to frame these excuses for their absence 1. The often receiuing of this Sacrament may breede a disesteeme thereof and therefore it is safer sometimes to abstaine To which I answere that in matters temporall as pleasures and such like the often vse may breed cōtempt or at least neglect as it often doth but in spirituall things it rather breeds a greater desire because the more we feele and know the goodnesse of them the more we seeke after them yet if it so come to passe that by often receiuing we beginne to vndervalue the worth of it wee must consider that this neglect ariseth not frō the often vse of the thing but from our corrupt nature for this Exercise is God's owne ordinance alwayes attended with his blessing if rightly receiued appointed as a meanes to stirre vp and encrease our zeale and devotion and therefore it is not likely that it should hinder it Let not this therefore keepe vs from the LORDS Table but let vs rather come that it may bee a meanes to encrease our piety 2. Some will say I am not prepared and therefore dare not come but this indeede is no excuse for wee must knowe that wee ought to bee alwayes prepared our whole life should bee a continuall preparation as to all other good duties so especially to this being euer ready when the Lord shall call as our Sauiour admonisheth vs Matt. 24.44 3. Others will vrge I am to take a journey or to bee imployed in such or such a businesse and therefore I cannot come Well if this journey or the like must of necessity bee performed thy excuse is the safer but if it may bee any way avoyded as oftentimes it may assure thy selfe this is to preferre thy owne pleasure before that which God commaunds a day will certaynely come wherein wee must giue an account for the neglect of the least of God's ordinaunces and then it will bee said of such Pretences Who required these things at thy hands 4. Some are wont to vrge I am not in charity by reason of some wrong which hath beene offered to mee and therefore I ought not to come This indeede is an excuse too common but wee must knowe that if wee bee not in charity it is our owne fault for wee ought to bee in charity and still to preserue it and certaynely a miserable thing it is that wee should preferre to feede on our owne malice rather than to eate of the Lord's Supper this is to hurt our selues more than wee neede euen to wrong our selues because others haue wronged vs wee should rather seeke all meanes of reconciliation that so wee may remoue those impediments of Piety and Religion and come the more freely to the LORD's Table 5. Some thus pleade for their absence I am afrayde to approach vnto the LORDS Table by reason of my manifolde infirmities which are in mee and therefore I had rather sometimes to refrayne lest I come vnworthily which is a very fearefull thing It is so indeed but wee must consider that our staying away is no comfort vnto vs in this case but rather a meanes to make vs worse and to pull downe Gods judgments vppon vs wee should rather remember the goodnes of God that inviteth vs promising to refresh those that are heavy loaden with their sinnes Matt. 11.28 not putting vs off for our infirmities for if thero be a willing minde hee accepteth vs according to that which wee haue and not according to that which we haue not 2. Cor. 8.12 though we want that perfection which others haue yet if we haue a true desire to bee refreshed by the merites of Christ and haue a sincere heart before God hee will accept vs according to this Whensoeuer therefore the Diuell shall tempt thee to draw thee away by the consideratiō of thy own infirmity cheere vp thy selfe with the comfort of the blinde man in the Gospel Mar. 10.49 be of good cōfort behold he calleth thee say vnto thy selfe Christ Iesus hath invited me hath promised to accept mee if my heart bee sincere humble and willing why then should the consideration of my infirmities keepe mee from it 6. Others thus reply I desire to receiue but I am conscious vnto my selfe of some crying sinnes which I haue committed before God for which I haue not yet sufficiently repented how then can I partake of this holy banquet in the presēce of God Is it so art thou poore yet wilt thou refuse gold whē it is offred vnto thee who will thē pitty thee for thy poverty art thou desperately sick wilt thou not seek vnto the Physitian for meanes of recovery who will thē bemoane thee for thy disease Behold Christ Iesus is the Physitian of thy soule as well able to heale it of all it's diseases as hee did the bodies of those which came vnto him of their infirmities forsake not then this heavenly Physitian but labour by a serious repentance to discharge thy conscience of those thy sins and then come speedily vnto
this shall bee enough for the breach of charity if it bee in the audience or a whisperer vvho to speake the trueth is a meere incendiary that will ever bee adding fuell to the fire of contention Whence Saint Iames calls the tongue a fire a world of iniquity that setteth on fire the whole course of Nature I am 3.6 And Solomon saith that without wood the fire is quenched and without a talebearer strife ceaseth Prov. 26.20 The second rule whereby we may keepe peace with others is concerning other mens actions vvhich is that we so take them though sometimes wrongfull that we be not easily provoked thereby for a hasty and furious discontent vpon some small occasion doth often breake out to the breach of charity vvhereas a seasonable deliberation vvould mitigate the matter and so cover all in silence And therefore Saint Paul tells vs that Charity suffereth long and is not easily provoked 1. Cor. 13.4.5 If wee can but make true vse of these 2 rules vve may easily for our parts liue at peace with others Secōdly we must endeavour that others also by our carriage may doe the like with vs to which purpose we must take away first a common fault amongst vs which is a maine cause of strife and enmity 2 the occasion thereof The fault it selfe is rayling scandalous and reproachfull speaking which is so frequent that few or none if we looke narrowly into our words but are conscious vnto themselues hereof but so haynous in it selfe that Saint Paul ranketh it with robbery and extortion 1. Cor. 6.10 saying that neither theeues nor revilers nor extortioners shall inherit the kingdome of God and so pernitious also vnto the sweet society of men that it is that breath which often blowes the coales of contention so farre that they cannot bee quenched againe without blood and daily experience teacheth vs that there is no such common cause of strife and debate as scandalous termes which are so often heard amongst vs so that if we can but avoyd these wee shall take away the very ground vpon which our wrongfull actions are builded and therefore Saint Iames beseeching vs by the name of brethren exhorteth vs not to speake evill one of another I am 4.11 and Saint Peters advise is that wee lay aside all evill speakings and as new borne babes desire the sincere milke of the word 1. Pet. 2.1 Now that our speach of others may be such as it ought to bee let vs follow the advise of Solomon whose counsell is that it bee friendly Prov. 18.24 A man that hath friends ought to shew himselfe friendly not vttering any thing that may tend to their disgrace least by such discourtesies hee loose their good liking but rather endeavour by faire and courteous speeches to knit their hearts faster vnto him Neither yet can we easily avoyd this fault vnlesse in the second place wee take away the occasion of it vvhich is a tickling desire that most men are affected vvith to heare the faults of other men though perhaps lesse than their owne laid open and spoken against vvhich quickly begetteth a suspition of their vvorth and herevpon vvee too too readily build some calumnious report or other If it shall therefore happen at any time that vvee heare the slips and errours of another let vs not bee delighted therein but rather seeke to cover them for hee that covereth a fault seeketh loue Prov. 17.9 and not hee vvhich desireth to haue them laide open This is that vvhich vvee ought to doe both for the restoring and preserving of charity vvherein vvee must necessarily examine our selues before vvee come to partake with others at the Lords Table If vpon examination wee finde any thing wanting either that wee are not in charity with others or others with vs let vs according to these rules seeke by all meanes to make good what is wanting and so come CHAP. X. Of Premeditation and Prayer THus of the first thing to be performed in our preparation namely Examination of our owne fitnes to receiue The second is the Premeditation of the benefits which wee are to receiue which we must not omit that we may the better be stirred vp to seeke God and to cōmunicate at his Table with joy and gladnesse for there is nothing which makes vs more cold and backward in such duties than this that wee haue not sufficiently tasted how good the Lord is to those which seeke him the consideration whereof is alone able to moue any man to a longing desire after him Wherefore hauing searched into our own estate by a serious examination least wee should yet fall backe to a lukewarme carelesnesse of what we are to doe to which the Diuell will bee ever ready to tempt vs and so become the more vnfit to cōmunicate at the Lords Table either to Gods glory or our owne comfort let vs ever quicken our devotion vvith a seasonable premeditation before vvee come of the benefits vvhich vvee are to receiue by comming All which are cōprehended in this one word life vvhich vve receiue in the Lords Supper by receiuing Christ vvho is Life it selfe Iohn 14.6 Now the life of a Christian is either the life of Grace here or Glory hereafter The life of Grace vvhich we obtaine in this Supper consists of 2 things 1. A happy freedome from a twofold euill first of sin from vvhich vvee are freed by the Death of Christ vvhose blood if we relie on him will make our sinnes though as red as scarlet to become as white as vvooll 2l of Punishment from vvhich Christ hath redeemed vs by the shedding of his blood so that there is no condēnation to thē which are in Christ Iesus Rom. 8.1 vvhence vvee may boldly say who is hee that condemneth it is Christ that died yea rather that is risē againe who is even at the right hand of God making intercession for vs vers 34. The second thing is a comfortable enjoyment of a threefold good 1 An inseparable vnion both vvith Christ our head from whom nothing shall bee able to separate vs Rom 8.38 as also with our brethren fellow-members in loue and charity which Dauid accounted a good and ioyfull thing Psal 133.1.2 A blessed strengthening of our faith whereof this Sacrament is a sure seale as before whence it shall come to passe that wee shall bee able to resist the temptations of the Divell who striveth by all meanes to make shipwracke of our faith and vs and reply with David Psal 16.9 I haue set God alwayes before mee for he is on my right hand therefore shall I not fall this is that which will make our hearts glad and our flesh to rest in hope as it is ver 10. which bringeth in a third good and that not the least that God vouchsafeth to his people in this world namely Peace of Conscience This is that which wee are most carefully to seeke after and which in the latter end will bee more worth vnto vs than
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
people are perished for lacke of knowledge hence it comes to passe that many receiue this Sacrament without any benefit vnto themselues because they are not able to discerne of it aright Wee should therefore all our life long carefully exercise our selues in the word of God that so when we shall come to examine our selues concerning our Knowledge wee may the more easily and with the greater comfort trie our fitnes in this respect whether we haue attayned to a competent measure of knowledge in the groundes of religion or not Which that wee may the better doe wee are to make triall of a twofold Knowledge which wee ought to haue the one concerning God the other concerning man Concerning God we are to know that there is but one only wise and true God subsisting in three Persons the Father begetting the Sonne the Sonne begotten of the Father and the Holy Ghost proceeding from both which is a mistery farre exceeding our vnderstanding yet so sarre are wee to know and beleeue it as GOD hath revealed it in his word and therefore first are we to Examine our selues concerning this knowledge Concerning man we are to knowe that he was first created in vprightnes according to the Image of God Gen. 1.27 but afterwards fell through disobedience and was againe recovered by the meritorious death of Christ Iesus This we are to examine according to the 2 parts of the Word of God the Law and the Gospell In the first wee shall playnly see what wee are in our selues even wretched and miserable sinners corrupt children of disobedient parents that wee haue justly deserved death as a due reward for our manifold sinnes both originall and actuall being carnall sold vnder sinne by nature the children of wrath Ephes 2.3 In the second wee shall vnderstand what wee are in Christ and what that covenant is which God hath made vnto man in him for the pardoning of their sinnes which returne vnto him by repentance apply the same vnto themselues by faith So that here we are to knowe 2 things 1 the meanes of our redemption and reconciliation the Death of Christ whom God in loue sent into the world to redeeme them that were vnder the lawe that wee might receiue the adoption of Sonnes Gal. 4.5 so hath delivered vs frō the power of darkenes Col. 1.13 2. The meanes whereby we may apply this vnto our selues namely faith which is a gift of GOD begotten and increased by hearing the word and receiving the Sacrament Let vs therefore seriously examine our selues whether wee haue learned out of the Word of GOD our first innocency which wee had by creation our misery which wee fell into by transgression and the happinesse which wee haue obtained againe by our sweete and blessed redemption for in those things ought every one to bee instructed which approcheth vnto the Lords Table Besides this Knowledge of GOD and Man wee are further to haue a particular Knowledge of the Sacrament it selfe where wee are to trye whether wee doe rightly discerne the Elements from the Lords Body and the true vse of them wherein wee must consider that the Bread and Wine in themselues ordinary beeing ordained of Christ are now become holy and whereas CHRIST blessed this Sacrament at the first institution wee are to knowe that it is a blessed Sacrament because whatsoeuer hee blesseth is blessed and that it will bee a meanes of great blessing vnto vs if rightly receiued and whereas Christ gaue the same after Supper wee must further knowe that it was not ordayned to satisfie our bodily hunger for if any man thus hunger Saint Paul tells him that hee must eate at home 1 Corinth 11.34 but it was giuen for the refreshing of our wearied Soules by the commemoration of Christ's Death for vs and of our communion with him but of this particular Knowledge of the Sacrament more in the beginning of the first chapter In this as in the former wee must diligently trye and examine our selues for except wee knowe all these things wee are not to partake at the Lord's Table because without it whatsoever wee doe is but blinde devotion Chap VII The Examination of our repentance THus of our information in matters which wee ought to knowe As for our reconciliation wee are to examine our selues in those things which concerne either God or our Neighbours because wee haue and doe often offend both Those which concerne God are principally 2. 1 Repentance whereby wee testifie our harty sorrow for offending him with a desire of amendment 2 Faith whereby wee take hold on his mercy for the pardon and forgiuenesse of them First wee are to try whether wee haue attained to a competent measure of Repentance And indeede if wee truely looke into our selues and consider that wee must one day giue an account for every idle word wee shal finde matter enough for Repentance if our hearts bee not hardned in sinne Now that it is necessary to examine our selues herein appeares from this because without it wee haue noe ground at all for any comfort in CHRIST IESVS for hee which is stuft with his sinnes is noe more fit to receiue Christ than a glutted stomake it's meate and againe vnto them that are defiled there is nothing pure Tit. 1.15 that is if through vnbelief they remaine in their pollutions but vnto the pure all things are pure and if wee cleanse our hands and purifie our hearts and so draw nigh vnto God hee will draw nigh vnto vs. Iam. 4.8 as many as walke according to this rule peace bee vpon them Gal. 6. 16. Let vs then search and trye our waies and turne vnto the Lord. Lament 3.40 and put on Davids resolution before wee come to the Lord's Table I will wash my hands in innocencie O Lord and soe will I goe to thy Altar Psalme 26.6 In this examination of our Repentance wee must haue respect both vnto the time past and to come In respect of the time past wee are to performe 3. dueties 1 Carefully search our hearts to finde out our owne corruptions that knowing them wee may the better avoyd them which is most necessary to bee done that in the first place because it is impossible that he should seeke to goe into the right way which doth not first see his errour and thus much wee must knowe that hee that will not set his sinnes before him here to his conversion shall haue them set before him hereafter to his confusion if wee will needs cover and hide sinnes let vs in loue and charity cover the sinnes of others for Loue covereth a multitude of sinne 1. Pet. 4.8 that is layeth them not open before men to their disgrace who haue committed them as many doe who delight to heare other mens faults ript vp to the quicke but cannot endure to heare of their owne wee should not so much exclayme against other mens sinnes but rather bee humbled for our owne and lay them fully open before