Gen. 6.14 so must he set a watch ouer all his sences externall and internall to keepe out sinne When Almighty God dispersed and bounded the waters as we read in the first of Genesis it was that the earth might be furnished with hearbes trees and plants yeelding their seuerall fruites So in this act of repentance sinne is banished that the soule of man might bee planted with the trees of grace and filled with the fruites of righteousnesse Phil. 1.11 So that here comes in the last linke of this chaine namely The cleauing vnto God in newnesse of life For therefore we put off the old man Ephe. 4.22.24 that we may put on the new We forsake Egypt to goe to Canaan Wee flye forth of Sodom Gen. 19.17 that we may haste to the mountaines We endeuor to be vndefiled in the way that we may walke in the Law of the Lord Psal 119.1 and where there is no reformation there repentance is idle and fruitlesse Vbie meÌ„datio nulla ibi poenitentia vana Tertul. de Poenitent Hier. in Esa lib. 16. But contrarily where repentance is sound and serious it changes a Moabite into an Israelite and an Aethiopian into a Christian It yeelds a vniuersall constant change Repentance is like to a ladder so many rounds as wee descend in vice so many we must ascend in vertue As we haue beene rebels to God and giuen our members weapons of vnrighteousnesse to fight for sinne Rom. 6.83 so must we become loyall subiects and giue them vp as weapons of righteousnesse tâ— God Wee must haue respect to all the Commandements of God Psal 119.6 And when wee haue taken footing and entred into the paths of holinesse we must be constant not looking backe with Lots wife to Sodom For it were better that wee had neuer knowne the way of righteousnesse 2. Pet. 2.21 then to turne from the holy commandement Wee must therefore labour to grow in grace 1. Pet. 3. vlt. and to goe from strength to strength Psal 84.7 till wee appears before God in Sion Loe thus must we looke to the Anchor of Repentance if we will escape the danger of condemnation Wee must in some good measure haue all the linkes of this chaine if we will be worthy Communicants As St. Augustine saith Aug de tem serm 1. Matet vitam qui vult accâ—â—ere vitam He muâ—t change his life that will receiue Christ Iesus to eternall life The fourth Anchor or Interrogatory is Charity 4. Charity This is a vertue seasonable and necessary at all times but especially it must be our companion when wee come to the blessed Sacrament a Sacrament of vnity as the very elements doe shew hauing many graines vnited in one loafe and many grapes in one cup. That which our Sauiour saith of Sacrifices may very well sort with this Sacrament Mat. 5.23 4. When thou commest to the Altar and there remembrest that thy brother hath ought against thee first be reconciled to thy brother and then come and offer thy gift For how can the Eucharist be a Sacrament of comfort that is celebrated in discord The Lords Table must be like Gedeons Altar Iehoua Shalom Iud. 6. â—â— August The God of Peace For It is a Sacrament of Pietie the Ensigne of vnity and a bond of Charity This vertue hath many considerable circumstances some of which wee will briefly obserue in the Obiect the Manner the Motiues The obiect of our loue is that coccus bis tinctus Greg. Pastor par 2. cap. 3. our skarlet with a double dye That is our loue to God and man yea so to man that like a goodly Cedar of Libanus shee sttetch forth her branches farre and neere Vsque ad inimâ—cos Aug. de tempo 1. that is both to friends and enemies as our blessed Sauiour stretched out his armes on the Crosse to both malefactors As Almighty God causeth his raine to fall his Sunne to shine vpon the grounds of the wicked as well as the godly Mat. 5.44 so must our charity extend it selfe not onely to friends but also to enemies The loue to our enemies is a hard taske but behold we haue for our inducement many notable patterns and presidents of Gods worthy seruants As Dauid Psa 35.13 S Paul 1. Tim. 2 2. S. Stephen Acts 7.60 who as Chrysostome well obserueth haue so loued their enemies that hardly shall a man be able to match their charity in his loue to his friends Concerning the manner of his loue it must be such as S. Iohn speaks of 1. Ioh. 3.18 My little children let vs not loue in word neither in tongue but in deede and in truth The seat of this loue must not bee the tongue but the heart the ground of it sincerity not hypocrisie Courteous speeches and faire promises were wont to bee Court holy-water but this Gangrene hath dispersed it selfe too generally ouer the Land Beloued such as we would haue the loue of our God be vnto vs such must our loue be to our brethren sincere hearty fruitfull wishing and doing good to them in their bodies soules and outward estate Now the motiues to the practice and performance of this duty are many I will mention a few First this loue Charity is our Sauiours badge whereby his seruants are knowne from others Ioh. 13.35 such were those good Christians who continued daily together with one accord in the Temple Acts 2.46 Yea this makes men not onely Disciples Angelos reddit Chrys in 2. Cor. hoÌ„ 39. but euen Angels as Chrysostome saith Again Charity is a notable marke of our vnion with Christ when for his sake we loue those that beare his image 1. Ioh. 4.16 For hee that dwelleth in Loue dwelleth in God and God in him Thus loue makes roome in the heart for Christ to dwell there so that the soule of man becomes euen heauen and the habitation of God Bernard in Cant ser 27. 2. Cor. 13.11 This therefore is the summe of St. Pauls farewell to the Corinthians Finally my brethren be of one minde liue in peace the God of peace shall be with you Againe if we consider the loue of God in sending his Sonne the loue of Christ in offering vp himselfe in sacrifice for vs the same may be a singular spurre to Charity For God commendeth his loue towards vs Rom. 5.8 10. 1. Iohn 4.9 11. in that when we were sinners and enemies Christ dyed for vs. If therefore God so loued vs should not we loue one another Yea should not wee loue our enemies When S. Paul makes that earnest suit to the Corinthians for peace and vnity the gâ—â—und of it is this 1. Cor. 1.10 I beseech you brethren by the name of our Lord Iesus Christ As if he should say Though you would cast off all respect of my selfe yet let me intreate you for Christs sake that as he hath
beene the Author of Reconciliation betweene God and man so he may be an effectuall reconciler of man to man that it may be said of him as it is of Iacob Gen. 32.28 Because thou hast had power with God thou shalt also preuaile with men Againe such is the excellency of this vertue that it graces seasons all others And as all Iosephs brethren were welcome for Beniamins sake so all Christian duties are accepted for Charities sake Otherwise if a man gaue all his goods to the poore 1. Cor. 13.14 and his body to the fire yet if he haue not loue it profiteth him nothing Againe whereas other vertues haue their period in this life Chrysostome saith Charitas inchoatur in mundo perficitur in coelo Charity is begunne on eâ—rth but perfected in heauen Whereas others euen the great cardinall vertues Faith and Hope 1. Cor. 13.13 doe vanish this excellent vertue of Loue remaines and vnites vs to God to Christ to the Saints and Angels for euer Yea such is the excellency of Loue that God himselfe is called Loue. Though he be iustice power wisedome truth whatsoeuer else is good yet it pleaseth him to be stiled especially by this Name as Saint Iohn saith 1. Ioh. 3.8 God is Loue. In a word as the fire from heauen gaue approbation to the ancient Sacrifices so this feruor charitatis this fire of Loue kindled in our hearts by the Spirit of God makes the Sacrament acceptable to God and comfortable to our owne soules And contrarily as God regarded not the sacrifice that was offered with broyles and teares of discontent Mal. 2.13 so will he not looke vpon that Sacrament which is receiued with an vncharitable heart or hand Hee that receiues the Sacrament in this kinde August serm ad infant de sacram as S. Austin saith receiues not the mysterie for himselfe but a testimony against himselfe Yet behold men dare yea doe come to the Sacrament with hearts full of rancour malice enuy bitternesse alas what comfort can such haue by comming Hierom writes Hieron li. 3. super epist ad Gal. that when St. Iohn was grown so old that he was faine to be led betwixt two and when through feeblenesse he was able to say no more yet would he still ingeminate this exhortation Filioli diligite alterutrum My little children loue one another And so say I my brethren that you may be worthy partakers of the blessed Sacrament Loue one another Lo beloued these are the Anchors you must cast forth these are the Interrogatories whereof you must examine your selues If vpon diligent examination you find in your selues a competent knowledge of those matters and mysteries afore mentioned a stedfast Faith in Christ Iesus serious repentance for your sins and vnfained loue to your brethren then need you not to feare the danger of vnworthy receiuing then need you not dread the strict examination of Almighty God Yea then may you offer your selues to his examination and say as it is in the Psalme Psal 26.2 Examine me O Lord and proue mee try my reines and my heart Then may you come to the Sacrament with cheerefulnesse and receiue it with comfort then shall the Sacrament be a meanes to build you vp in sauing grace in this life that you may be partakers of eternall glory in the life to come A Prayer before the receiuing of the Sacrament O Eternall GOD most gracious and louing Father in Iesus Christ I thy vnworthy seruant doe here humble my selfe and present my prayers before the throne of grace confessing from the ground and bottome of my heart that I am a miserable and wretched sinner If I stood guilty of Adams transgression onely the same were enough to condemne mee but behold my owne personall sinnes are exceeding many and grieuous they are great and heynous that I haue committed against thee in thought word and deed I haue neglected many blessed opportunities whereby I might haue glorified thy name and gained much comfort to mine owne soule and I haue committed many iniquities the least whereof were sufficient to plunge mee in the gulph of despaire Yea I haue deserued by my manifold sinnes to be depriued of all the fauours and comforts that I haue receiued from thy gracious hands to taste in a deepe measure of thy heauy indignation in this present life and to be subiect to eternall condemnation in the life to come But this is my comfort Lord that thou art a gracious and a mercifull God to them that are truly penitent and lay hold vpon thy Sonne Christ Iesus with a liuely faith In regard whereof I am bold to come vnto thee in his Name beseeching thee for his sake to haue mercy and compassion vpon me to pardon and forgiue me all my sinnes to clense me with his bloud and clothe mee with his righteousnes Strengthen good Lord my weake and feeble faith mortifie the corruptions of my vile nature giue me true and vnfained repentance for all my transgressions assist me with thy blessed Spirit agaiast Satans dangerous assaults and the Worlds vaine allurements Yea sanctifie me I beseech thee with that blessed Spirit of thine in soule and body and spirit that I may sanctifie thy Name in holinesse and righteousnes all the dayes of my life And forasmuch as thou hast ordained the holy Sacrament to be an especiall meanes of working these other graces in the hearts liues of thy seruants I humbly beseech thee for Christ his sake that thou wilt vouchsafe both now and at all times to blesse this thy holy ordinance to me and to prepare me for the worthy receiuing of it Lord open my vnderstanding that I may by the eye of faith behold thy deare Sonne and my blessed Sauiour the author and matter of this blessed banquet that my Soule may be imployed in the diligent meditation of these sacred mysteries that by partaking thereof I may find those sweet comforts wherewith my heart may be abundantly refreshed Lord make me able in this holy Sacrament to bâ—hold the death and Passion of my Sauiour and in his death and Passion his wonderfull loue and compassion and that the consideration thereof may kindle in my heart those excellent graces of loue and zeale to thy glory and may stirre me vp to compassion and loue to my brethren Make roome in my heart for the entertaining of Christ and grant me grace to receiue him into the house of my soule like the Centurion humbly and yet like the Publican cheerefully and ioyfully That by this heauenly foode I may haue thy mercies in Christ sealed vp vnto me that so I may be preserued to the glory of thy sauing grace through Iesus Christ my Lord and onely Sauiour Amen Amen Thanksgiuing after the receiuing of the Sacrament I Humbly thanke thee most gracious God and louing Father for all thy blessings benefits bestowed vpon me who am not worthy the least of all thy mercies
to Iudas Ioh. 13.26 For that soppe was at a second course which they vsed to haue after the Passeouer before the Supper of the Lord. As may appeare page 205. This confounding of the elements takes much away from their seuerall significations As in the time of the Law the sacrifices were so killed and offered that the bloud was distinctly shedde by it selfe so our Sauiour in the institution of the Supper doth take consecrate and giue the bread and wine seuerally and fitly because the Sacrament doth represent Christs passion Ro. 5.7.9 wherein the shedding of his bloud is noted as a distinct thing The Schoolemen doe vrge very iustly the consecrating of wine by it selfe because it did flow apart from the body of Christ at his passion and if it be necessary in the act of Consecration why not also of administration Againe forasmuch as the bread and wine doe remaine distinct substances from the body and bloud of Christ the Romish adoration grounded on a vaine supposition of Christs locall presence is no lesse then odious idolatry whilest that is giuen to the creature Rom. 1.25 which is due onely to the Creator who is God blessed for euer Againe the matter of the Sacrament may be a motiue to vnity It should be our vinculum pacis the bond of Peace or glutinum charitatis the cement of Charity as Barnarâ— calls it Bern septuagâ—sâ—ser 1. That as many graines arâ— vnited in one loafe and many grape in one cup so our hearts and soules should be ioyned in one according to the Apostles speech 1. Cor. 10. 1. Cor. 10.17 For wee that are many are one boar because we are made partakers of â—â—e bread St. Paul exhorts the Ephesians Ep. 4 3-6 to keepe the vnity of Spirit in the bond of peace because There is onâ— Lord one Faith one Baptisme onâ— God and Father of all So let vs coâ—sider my brethren that we weâ—â—â— one liuery serue one Master haue one God to our Father one Churcâ— to our Mother wee feed and feastâ— one table Oh how well then doth this vnity accâ—â—d with that we prâ—fesse to be That wee may b◠〈◊〉 those wâ—rthy Christians who were as it were one soule in many â—â—diâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—t 〈…〉 Our Sauiour Christ makes this vnitâ— of affections a 〈◊〉 an espâ—ciall badgâ— of his â—â—â—lowers Ioh. 13.35 saying Bâ— this shall all mâ—â— know that you are my Disciples if you loue one another Were it onely our generall profession the same were suâ—ficient to moue vs to vnity for we acknowledge our selues members of one body but adde hereunto the mutuall participation of Diuine graces and Gods sacred ordinances amongst others the comfort of the blessed Sacrament and the same must needes be a singular bond of vnity peace and amity Lastly from this significant relation of the visible signe with the inuisible grace there riseth a meditation of singular comfort For Christ is our bread our wine he is our strength our refreshing our cure our comfort If we consider our own estate condition we shall find what neâ—de we haue of Christ Faciles sumus ad se lucendum debiles ad operandum Bern. frâ—giles ad resistendum We are easily seduced a lesse baite then the fruit of Paradise will intice vs a wâ—aâ—â—r enemy then the subtill serpent can seduce vs. Gen. 3.1 We are feeble in doing the Lâ—rds wi l hauing many incumbrances withour our owne infirmities withiâ— being of our selues not aâ—le so muâ—h as to thinke a good thought 2. Cor. 3.5 We are fraile in resisting the temptations of the Deuill For the case stands betweene him and vs 1. Sa. 17.33 as Saul said of Dauid and Goliah Thou aâ—t but a child anâ—â—he is a man of warre from his youth Yâ—t behold Luk. 11.22 here is a stronger man that ouercomes him takes from him his armour and deuides the spoyle Neither doth Christ retaine this strength to himselfe onely but communicates it in some measure vnto his seruants so that they are able to doe all things through the helpe of Christ that strengthens them Our soules doe receiue deadly wounds in our spirituall combats Phil. 4.13 but behold bere is a gracious Physician that applyes both the mundifying wine and mollifying oyle of his mercy and by his word is able to cure euery one that lyes at this poole of Bethesda Whose spirit is not sometimes deiected with the terrors of sinne What tender heart is not sometimes ready to cry out with these mournefull Conuerts Men and brethren what shall we doe Act. 2.37 But loe here is a blessed Comforter who bindes vp the broken heart Luk. 4.18 speakes peace to the wounded soule and giueth ioy vnspeakeable and glorious In a word 1. Pet. 1.8 all sufficiency of Grace is to be had in Christ Amb. de virgin lib. 3. Omnia Christus est nobis saith St. Ambrose Christ is to vs whatsoeuer our hearts can desire Are our soules wounded with sinne behold he is our Physician If we be loaden with iniquity hee hath taken the burthen vpon him hee is made our Righteousnesse If we be weake and feeble he is our strength If we feare death he is our life if we desire to come to heauen he is our way if we would be free from darkenesse hee is our light if wee be thirsty hee is the fountaine of liuing water if wee be hungry he is our meat Gustate igitur videte quà m suauis est Dominus Psa 34.8 O come and taste and see then how sweet the Lord is Blessed are they that put their trust in him THE THIRD Sermon The Inuisible Matter of the Sacrament 1. COR. 11.25 After the same manner hee tooke the cup c. YOV haue heard of the visible matter of the Sacrament which leades vs as it were by the hand to take notice of the inuisible which is the body and bloud of Christ and this is full of comfort For by how much the body is more excellent then the shadow by so much doth this heauenly substance excell the earthly When we say that the body and bloud of Christ is the inuisible matter of the Sacrament we comprehend vnder them whole Christ both soule and body with all his diuine Graces and Merits Yea the Diuinity also in respect of efficacy yet because the humane nature of Christ is as it were the Conduit pipe by which the Diuinity doth conuey grace to vs therefore we mention onely the receiuing of that in the Eucharist But the truth is that whole Christ both God and man is made ours by the worthy participation of this Sacrament The elements and author of saluation are both receiued at one instant if the heart and hand of the receiuer doe their mutuall offices as the Minister giues the visible signe so the Spirit of God imparts the inuisible Grace As Iohn Baptist said when he
is the Lords anointed is a sinne in the highest degree O what a heynous sin it is then to offer violence and as much as in vs lyes to strike and wound the Son of God Reu. 19.16 1 Cor. 2.8 the King of kings and the Lord of glory To be guilty of the death and sheading of the bloud of any innocent man is a fearefull sinne and this made Dauid cry out in the bitternes of his soule Psa 51.14 Deliuer mee from bloud-guiltinesse O God Oh how fearefull is it then to be guilty of the body bloud of Christ Yea the iniury and indignity is greater then is obuious to euery eye if wee consider the double vnion in Christ not onely the two substances the body the soule but the two natures the diuine and humane Whose heart is not moued with indignation against the Iewes when he heares or reades their villanies and violence done to our blessed Sauiour But take heed saith Chrysostome Chrys ad pop Ant. hom 60 lest thou be guiltie in the like kind by vnworthy receiuing of the blessed Sacrament Hee that defiles the Kings garment and he that teares it offend both alike the Iewes did teare it thou defilest it here indeed are diuersa peccata Chry. hom 41 in Joh. but par contumelia some difference in the sinne no difference in the disgrace Ioseph and Nicodemus their pious deuotion in begging and embalming the body of Christ is worthily recorded and commended to all generations Mary Magdalen Iohn 19.38.40 by bestowing that boxe of precious oyntment vpon his holy head hath gained to her selfe endlesse honour in stead of her former infamy in somuch that Wheresoeuer the Gospell shall bee preached in the whole world Mat. 26.7 that her reuerend and religious act shall bee spoken of for a memoriall of her Beloued if we receiue the Sacrament vnworthily oh wretched men that we are For we ioyne with Judas and the Iewes being guilty of the body and bloud of Christ but if we receiue it worthily how happy are wee For we communicate with honorable Ioseph and penitent Mary Magdalen our memories shall be blessed and our soules receiue vnspeakeable comfort The next danger which is also a consequence vpon the former is this Hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation It is indeed an ineuitable consequence For he that is guilty of the body and bloud of Christ how can hee but incurre the danger of condemnation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would qualifie as though it did import onely some temporall punishment but that acception is too short For as the word is more large in signification so the dependance it hath vpon a heynous sinne must needs imply a correspondent iudgement And so indeed it doth import not onely a temporall punishment but also eternall condemnation both of soule and body And reason Heb. 20-28 29. for if he that despised Moses Law dyed without mercie vnder two or three witnesses of how much sorer punishment shall hee be worthy which treadeth vnder foote the Sonne of God counteth the bloud of the new Testament as an vnholy thing and so despites the Spirit of grace This is a fearefull thing to be in the state of the damned and is not therefore to be passed ouer slightly Our blessed Sauiour comparâ—s a damned soule to an offender bound hand and foot and cast into some wofull prison where there is nothing but wayling weeping Mat. 22.13 and gnashing of teeth And surely the comparison is good if we consider the nature and adiuncts of the place For the place is a place of maruailous horror being as it were a dungeon of compacted darknesse Iude v. 13. Reu. 21.8 and a Lake that burnes with fire and brimstone The company there are wofull soules and wretched hellish spirits powring forth nothing but woes execrations vpon themselues There is the worme of conscience gnawing the soule there is the mercilesse fire tormenting the body Will you haue a resemblance of the darknesse of Hell Thinke vpon the palpable darkenesse of Egypt Exo. 10.22 Will you behold an Idea of that vlolent fire Meditate vpon the hote Fornace prepared by Nabuchadnezer for Shadrach Dan. 3.19 Mishach and Abednego Will you view the dolefull state of the Damned Looke vpon Diues tormented in those cruell flames of fire Luk. 16.24 and not afforded one droppe of water to coole his tongue Yea suppose you saw one vpon some tortouring rack with a greedy Vultur euer gryping at his heart and yet consider that all these come too short to set forth the dolefull condition of the damned No tongue is able to expresse no heart is able to conceiue the woe and miseries the tormented soule is subiect to in hell which are as endlesse as easelesse But these things I doe onely touch in briefe In my threefold Resolution hauing else-where handled them more largely And here by the way I obserue the forme of the Apostles phrase He that eateth and drinketh vnworthily eateth and drinketh his owne damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the new translation hath it both more literally and more significantly eateth and drinketh damnation to himselfe In wich St. Paul doth so appropriate the danger to the particular Communicant that hee seemes to exclude any other And indeed to hold that the Sacraments are polluted or profaned to the worthy Communicant by the vnworthy receiuer is an absurd conceit Gala. 6.5 Ezech. 28. For euery man must beare his owne burthen and the soule that sinneth must dye the death Yea it is a very vncharitable error For what comfort could any man haue in receiuing the Sacrament if this conceit were currant Were a man neuer so well prepared himselfe yet not knowing how the case stands with others it must needes make him come with more doubting concerning others then hee could haue comfort in himselfe But leauing this erronious opinion which hath come in the way like the body of Amasa â— Sam. 20.12 I come to the reasons why the vnworthy receiuing of the Sacrament becomes so dangerous The Rhemists do giue this for a reason Rhem. Anno. in hunc locuÌ„ namely because Christ is locally present receiued by the wicked For say they They could not bee guilty of that which they receiue not And it cannot be so heynous an offence to receiue a piece of bread or a cup of wine c. And this they call an inuincible proofe of the reall presence 1. Reg. â—0 11 But let not him that puts on his Armor boast like him that puts it off This Romish Argument is like the Spanish Armado 1588. which they called the Inuincible Nauy Thus mens conceits make those things seeme which are not So the Philistims thought their Champion Goliah an inuincible Combatant which caused them to insult but as Goliah brought with him a sword to strike off his owne
thee an examiner of others that office hee hath reserued to himselfe Remember our Sauiours checke for Peters busie inquisition concerning Iohn Ioh. 21.22 VVhat is that to thee follow thou mee And as S. Paul saith in the sixt to the Galatians Gal. 6.4 Let euery man prooue his owne worke that hee may haue ioy in himselfe so I may say Let euery one examine his owne heart hat he may haue comfort by the Sacrament and not eate and drinke damnation to himselfe The manner of our examination In the next place wee are to obserue forth of the Apostles phrase the manner of our examination For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a diligent scrutiny and examination it being a metaphor drawn from Goldfiners who try their metals till they leaue them vtterly without drosse And therefore St. Ierome vpon that word saith Prudentissimotraâ—ezitae Hieron in Ephes lib. 3 A Christian must in this case be like a prudent exchanger who will not iudge of coyne onely by a superficiall view but tryes it by the waight the sight the sound and euâ—ry other meanes Such a diligent examination doth the Apostle call for elsewhere when he saith Proue your selues 2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine your selues doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is requir'd in these waighty matters And reason In humane affaires this diligent examination is seldome neglected Who will take Physicke without consideration of the state of his body the ayre the season and other necessary obseruations And as our Sauiour saith VVhat man will build Luke 14.28 31. but hee sitteth downe first and considereth his ability to finish the worke VVhat King going to warre sitteth not downe and examineth his power for the encounter of his enemy Shall humane affaires be attended with all diligent circumspection and shall one of the grâ—atest mysteries and waightiest duties of a Christian be vndertaken without diligent examination Againe if wee consider either the difficulty or the danger of neglect the same may cause our diligent examination The difficulty is exceeding great For the heart is deceitfull aboue measure who can finde it out Ier. 17.9 Aske thy heart whether thy life bee culpable it will be ready to excuse and say with Gehazi 2. Reg. 5.25 Thy seruant went no whither Call it to acccount of thy particular actions and it will answer like the Ruler in the Gospell All these things I haue obserued from my youth Luk. 18.21 If thou examine it whether thou maist goe safely to the Sacrament it will say with Elizeus though without cause Goe in peace If thou obiect vnto it 2. Reg. 5.19 Thou art in danger of eating and drinking damnation to thy selfe it will answere as Peter did to our Sauiour Mat. 16.22 Master pitty thy selfe it shall not bee so to thee When Christ asked the sons of Zebedeus Mat. 20.22 Are yee able to drinke of the cup that I shall drinke of they answered as roundly as rashly Wee are able And who is of so vncleane a heart or so lewd a life but hee holds himselfe fit enough for the blessed Sacrament Such is the force of selfe-loue seated in euery soule that if diligent examination doe not preuent it it makes men vaunt with the Church of Laodicea of those perfections they are voyd of and to shake hands with the Pharise qui iactauit merita Aug. hom 42 â—â—ter 50. texit vulnera who boasted of those merits he had not and concealed the wounds of the soule that he felt not Luk. 18.11 I thanke thee O God saith he that I am not like other men and he said truely for neither were they like to him in ostentation and vaine-glory nor hee like them in humblenesse and sincerity He was no extortioner yet could he robbe God of his glory he fasted yet in the meane time he was so filled that he euen swelled with pride He gaue almes but his left hand could tell his right hand that it was a hand of hypocrisie Thus where selfe-loue beares sway many haue their soules like the bodies of dropsie-men faire and full without yet stuffed within with watry humours 6. Againe as selfe-loue so Satan will bee excceeding busie to hinder this examination either by taking vp our thoughts for worse employments or by mixing distractions for our disturbance he presents vs with a false glasse wherein whilest wee view our hearts and liues euen deformity it selfe seemes faire beautifull and our corruptions being couered with a vizard of hypocrisie the greatest blemishes seeme to bee ornaments Againe this examination should bee diligent because of the danger The curse of God is liable to euery one that doth the worke of the Lord negligently Ier. 48.10 yea here is no lesse danger then being guilty of the body and bloud of Christ and to be subiect to eternall condemnation If a man were to passe ouer some deep and dangerous pit by a narrow bridge how warily would he looke to his feet Oh how circumspect should he be that passeth ouer this pit of death and destruction by this narrow bridge of examination Lastly consider that if we neglect this duty wee expose our selues to the strict and dreadfull examination of Almighty God The Apostle tells vs here Vâ—rse 31. That if wee will iudge our selues wee should not bee iudged Intimating on the contrary that if wee will not examine and iudge our selues the Lord himselfe will take vs to taske hee will examine and iudge vs. Hee is that King that came in to see his guests and said Friend Math. 22.11 12. how camest thou in hither not hauing a wedding garment Hâ—e saith not as Chrysostome hath well obserued How satest thou downe Chrys ad pop Ant. hom 6. but How camest thou in As if hee should say Thou oughtest to haue looked to it beforehand according to Salomons counsell Eccl. 4 vlt. Take heed to thy foote when thou art going to the house of God Before thou set foote within his Sanctuary looke to and remember that the Lord will not haue the threesholds of his House worne with profane feet If this question were propounded to many aâ—onâ— Friend how camest thou to the Lords Table The true answere would bee Without consideration Without examination The Corinthians found by wofull experience that if they would not examine themselues the Lord would be their Examiner Wofull I say Chrys in Psal 96. for Christi iudicium suit morbus mors When Christ examined them and found them vnprepared he strooke some with sicknes some with death Consider I pray you that the Lords examination as it is seuere so is it most exact Hee will bring his light Zeph. 1.12 Ios 7. Gen. 31. and search Ierusalem with a candle Neither Achans accursed stuffe nor Rahels stolne Idols nor Gehazies close bribery can be
Thou didst elect mee to life and glory before the foundations of the World were layd thou didst create me after thine owne Image wheras thou mightest haue made me the vilest of thy creatures And when thine Image was defaced thy fauours forfetted my selfe becom the bondslaue of sinne and Satan it pleased thee forth of thy exceeding mercy and compassion to send thy Sonne to be my Sauiour Redeemer and hast with him giuen mee all things belonging to life godlines Thou hast continually preserued me from those infinite dangers into which I haue cast my selfe by the demerit of my manifold offences Thou hast let me liue in these happy dayes of grace and peace wherein the sight of thy Gospell shines most brightly Thou hast vouchsafed mee many temporall blessings whereby my life might be cheerefull to me and my selfe carefull in thy seruice But when I remember thy vnspeakeable loue in that great gift of thine the Sonne of thy loue Christ Iesus and when I consider that thou makest him mine bringest him home to my heart in a wonderfull manner by participation of the blessed Sacrament it makes me say with admiration VVhat is man O Lord that thou art so mindfull of him What am I sinfull wretch that thou shouldest vouchsafe to make me partaker of so great mercies And now O blessed GOD what shall I render to thee for all thy vnspeakeable fauors I haue nothing Lord but the sacrifice of my vnworthy praise and thanks which I desire may be perfumed by the merits and offred vp to thee by the hands of my Sauiour Christ I will euer say to my soule which is all that I can say My soule praise thou the Lord and all that is within thee praise his holy Name Lord make me able willing to offer vp my selfe an holy and acceptable sacrifice to thee Lord pardon my great vnthankfulnesse make me daily more and more thankfull to thee and giue me grace to expresse my thankfulnesse by my obedience that I may walke worthy of thy mercies and liue as one that hath beene brought vp in thy house and fed at thy Table Lord let me finde the power of thy sauing and sanctifying grace by vertue of thy blessed Sacrament whereof through thy mercy I haue at this present beene made partaker Let my Sauiour bee vnto me as a good Corrosiue to eate out my corruptions that the power of sin may be daily weakned and the graces of thy blessed Spirit quickened and strengthened in me that my affections being wayned from the loue of this euill world they may mount vp to heauen and heauenly things that so in this life I may haue fruition of thy fauour and in the life to come be partaker of euerlasting blisse and glory and that through the merits and mediation of Iesus Christ my all-sufficient Sauiour and Redeemer So be it good Lord. So be it A Iustification of the gesture of Kneeling in the Act of receiuing the Sacrament of the Lords Supper ROM 14.19 Let vs follow after the things which make for peace and wherewith we may edifie one another LONDON Printed by ELIZ. ALLDE for Robert Allot 1631. To those who oppose and dislike the gesture of kneeling in the act of receiuing the Sacrament WHen our blessed Sauiour ascended he left this legacie to his seruants Ioh. 14.27 My peace I leaue with you Pacem dedit iturus pacem dabit venturus Aug. in Ioh. tra 77. my peace I giue you At his departure hee bequeathed to his Church peace spirituall and at his returne hee will giue to it peace eternall And for better conseruation of this rich legacie he gaue the blessed Sacrament as a badge and bond of vnity Is it not therefore lamentable to see this rich legacie neglected and that sacred ordinance which should be the bond become the bane of our peace But behold my brethren as it is the excellent worke of God to bring light out of darknesse and good out of euill so is it the malicious endeuour of Satan to bring darknes out of light and euill out of goodnesse For he beeing the first peace-breaker in the World labours continually to vexe the Church of God by raising vp the stormes of contention about the blessed Sacrament not onely betweene opposites who differ in substance but euen amongst brethren onely for matter of circumstance And albeit our gracious Soueraigne who if euer any a meere man may fitly be stiled a King of peace hath by excellent courses seconded that great Peace-maker yet alas through mens contentious dispositions his iust expectation hath beene frustrate and his worthy indeuours haue beene too fruitlesse which might discourage any man for entering into these lists yet when I see Hebrewes striuing together I cannot be silent but say to him that doth the wrong Why fmitest thou thy fellow Exo. 2.13 Not forth of any pragmaticall disposition or loue to contention as all that know me can witnesse but forth of a heart vnfainedly affecting the peace of Sion and desirous by appealing to your better cogitations to effect it That worthy fact of Master Caluin hath euer affected mee much who seeing some take offence at the Wafer cakes vsed in the Church of Geneua Beza in vita Caluini perswaded them not to raise vp any contention about that which was indifferent and shall not I doe so in a matter of like nature Bethinke your selues my Brethren what distractions these diuisions doe cause and can these diuisions be without great thought of heart Iudg. 5.15 whilst we stand like Cato and Scipio in the Senat with mihi videtur mihi non videtur The one approues the other reiects the ordinances of the Church The godly are grieued the weake are troubled the wicked are strengthned yea as Nazian speakes Cur hosti cōmuni gladios porrigimus Nazi aduer Eunoni Oratio Non quia vera sed quia sua est wee by our contentions doe put a sword into the hand of our common enemy Remember I pray you that as Saint Austin saith There is some man who defends his opinion not because it is true but because it is his owne for so selfe-loue doth draw men into error Consider that opinions though grounded on error through time become strong resolutions Bethinke your selues carefully what holds you in opposition Is it a doubt that yeelding may disparage your persons or discredit your Ministery Consider that the Ancients haue neuer gained more honour then in retracting their errors Or is it zeale to Gods glory Consider then I pray you how this affection hath transported diuers very excellent and eminent members of the Church of God and this will make you looke rather how safely then how speedily you sayle Ponder I beseech you seriously how many faithfull and famous seruants of God yea some of which haue layd downe their liues for the testimony of Iesus haue aduisedly and willingly yeelded to this ordinance of the Church And hath it not