iudge euill of others 2. That we should not easily report euill of others 3 That we should not easily receiue an euill report against others So tâ—â—der is he of mens fame and credit 3. The Appendix A caueat to beware of the breach of this commandement least transgressing it 1. We be made like vnto the diuell 2. Wee be punished in the same kinde 3. We be shut out from the presence of God For 1. He was a lier from the beginning and an accuser of the brethren Iohn 8.44 Apoc. 12.9.10 2. How should not other men speake cursedly of vs when our heart doth know that we haue slandered others Eccl. 3. He that telleth lies shall not tarrie in his fight Ps 101.7 Now then Vse 1. You may glory in the patterne whereto you haue conformed your selues you slanderers and backbiters other sinnes make men like vnto beasts as his lechery the lasciuious person to a goate or dog his wrath the foolish person to a shee beare robbed of her whelpes Prâ— his drunkennesse the intemperate person to a swine and so in other sinnes and other persons but your sinne with the branches and circumstances thereof makes you like to the diuell 1. Whose dialect of lying is in your tongues 2. Whose marke of impudency is in your foreheads 3. Whose image and superscription of falshood is in all your thoughts As all your words and gestures plainely shew 2. You may boast of the gaine that you haue purchast by your lying when you haue cast vp your accouÌ„ts you false lying tongues you haue traduced and defamed others and borne downe your brethren by false witnesse you haue loued to speake all words that might doe hurt Ps but when you looke to the reckoning you shall finde your selues no gainers vnlesse it be gaine as you haue spoken euill of others so to heare and beare your owne reproach oppressed with slanders accusations 1. In the same 2. In the like or 3. In worse things As it is iust with God to giue your deseruings Quintil. 3. You may reioice in that which you haue gotten you false excreable accursed speakers your flatteries and false witnes sings lyings and slanderings haue perhaps giuen you fauour with some men that you haue gratified therby or that are like vnto your selues but they haue quite cast you out of fauour with God who hath in his word 1. Condemned euery one that loueth or maketh lies Reu. 2. Threatned to destroy him that priuily slandereth his neighbour Ps 3. Promised to be a swift witnesse against all false witnesses As we may reade in diuerse passages therof The tenth Commandement Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his man-seruant nor his maid seruant nor his oxe nor his asse nor any thing that is thy neighbours 1. The affirming part of this precept We must bee wholy possest with the affection of loue The things commanded in this precept are 1. That our heart bee full fraught with charity 2. That wee detest all sinne and iniquity 3. That we delight in all righteousnes and equity For 1. Loue is the fulfilling of the law 2. He that committeth sin is of the diuel Ioh. 3.8 3. So the Lord will delight in vs and make vs partakers of his heauenly pleasures Now then Aug. de laude charit Vse 1. If as Saint Augustine speaketh he that hath charity in his manners hath that which is laid open that also which is hid in the booke of God If the end of this Commandement the Commandement be loue out of a pure heart 1. Tim. 1 5. a good conscience and faith vnfained let vs all striue to be rooted and grounded in loue to be fulfilled with this charity which will so guide the motions of our hearts 1. That we shall affect the things that wee ought Vrsin 2. That we shal affect them in such sort as we ought 3. That we shall affect them to that end that we ought The appetites of our nature being ordered aright 2. If sinne be deadly not onely in the birth and growth thereof but also in the conception If we beare the image superscription of the diuell not onely in our words and actions proceeding from our corruption but also in our very thoughts and motions of our hearts we must if we will hate sinne with a perfect hatred not onely abhorre and condemne the enormity of euill words and actions but also the irregularity of our thoughts as a transgression of this precept and contrary to originall iustice and righteousnes which is 1. The true light of knowledge in our spirit 2. A perfect desire inclination and power to good things in our soules 3. A ready disposition of all the parts of the body to obey Gods knowne will The whole frame of our nature being disposed aright 3 If to delight in good things be the way to attaine to Gods refreshing if God require our heart and to giue our heart to God be to set our delight on the things that are his liking righteousnes peace goodnes and the fruits thereof why doe wee not with Moses hauing respect vnto the recompence of the reward Heb. 11.16 Renounce all the pleasures of sinne euen that of the thought and so imbrace all righteousnes that it and nothing but it 1. Bee the song of our eares 2. Bee the hony of our mouths 3. Be the iubilie of our hearts The desire of our affections being seâ— and ordered aright 2. The Negatiue Wee may not concerne any thing in our minds tending to our Neighbours hurt The things forbidden in this precept are 1. Euill thoughts arising out of our owne corruption 2. Euill entertained from the diuels suggestion 3. The least pleasure or delight in any euill motion For 1. As God forbiddeth and hateth the bitter fruits of wickednes so doth he the first roote spring and blossomes thereof 3. If we giue place to the diuell Ephe. 4 27. he will fill our hearts Act 9.3 and incline them vnto wickednes 3. This delight will draw on the consent consent the action Vse 1. Here therefore are wee taught the perfection of this doctrine aboue all doctrines of men of this law aboue all humane lawes men teach that the passions are euill this doctrine saith that the propassions are also euill mens lawes require onely an outward discipline and order this that we set our thoughts in order they meete with sinfull and wicked actions when they are committed this cuts the throate of vices in the minde Ps 137.9 Fulgent de orat com cordis ad Probam Hieroni. epist ad Demetri and takes and dasheth the little ones of Babylon against the rocke in which the foote-steps of the serpent are not seene that wee should learne thereby an holy cruelty to kill sinne and wickednesse in the wombe which cruelty is the onely kinde of piety 1. Acceptable to God 2. Profitable to our selues 3. Offensiue to
in our 1. Persons 2. Goods and 3. Fame Because thou art so good vnto vs notwithstanding all our debt And leade vs not into temptatiâ—n 1. Perkins Withdrawing thy grace assisting from vs. 2. Stirring vp stormes and warre against vs. 3. Laying baites and blockes before vs. For 1. Thereby we shall vngarded 2. Therewith wee may be ouer-whelmed 3. Thereat we may offend Vse 1. And then thy grace which did preuent vs that we might arise failing vs now standing we shall fall againe returning 1. To the vomit of our former euil opinioÌ„s 2. To wallow in the mire of our former euill manners 3. To run yet further into farther mischiefe Our latteâ— end being worse then our beginning 2. And then our house smitten on the corners with the winde will be shaken 1. The roofe of our patience 2. The walles of our hope 3. The foundation of our faith Our hearts melting away for very feare dying within vs. 3. And then the deceiueablenes of sinne will bewitch vs and peruert our simple mindes making vs 1. To tast the forbidden fruite 2. To eate of wicked mens delicates 3. To swallow the hook with the baite Our soules inclining to wickednesse turning away after euill counsailes But deliuer vs from the euill 1. Of our owne concupiscence 2. Of that wicked aduersary 3. Of the examples of this naughty age For otherwise 1. We shall serue sinne in the lusts thereof 2. We shall be led captiue of the diuell after his will 3. We shall be caried away with the current of the times corruptions 1. Aug con Iulian. So shall that which cannot vtterly be consumed in vs in this life be daily more and more abated 1. Wrath out of our hearts 2. Malice out of our flesh 3. Euill desires out of our soules Til we at leÌ„gth altogether be freed froÌ„ these workes of brick clay 2. So shall Satans worke be hindred and ouerthrowne which labors daily to subuert vs 1. Fighting violently and incessantly against vs. 2. Taking al aduantages of times Leo pap ser 8. natiuitatis meanes and places to annoy vs. 3. Sifting all our customes cares and affections to peruert vs do vs harm Till we haue at last escaped from this Pharaoh 3. So shall we be saued from this euill generation and from this present world without being 1. Defiled with the pitch of it Bern. in ser 2. Inwrapped in the bird-lime of it 3. Intangled with the snares of it Till we be at last deliuered out of Sodome For thine is the Kingdome the power and the glory 1. Ouer all excelling 2. All ruling and disposing 3. Alwaies brightly shining 1. Whereto none may be compared 2. Which cannot be vvithstood 3. Which shall not be obscured Vse 1. Therefore doe we thy subiects make request vnto thee in 1. Praier 2. Supplication with 3. Thankesgiuing Because thou art our King 2. Therefore are we perswaded of thy present helpe and succour in all our 1. Dangers 2. Necessities and 3. Tribulations Because thou art so mighty 3. Therefore doe wee ascribe all praise and honour to the 1. Father 2. Sonne 3. Holy Ghost Because it is thine of right and duety For euer 1. In all ages past 2. At this time present 3. In all times to come Amen So shall it be â— As thou hast said 2. As we haue praied 3. Hereupon our faith is staid We belieue Lord helpe our vnbeliefe euen so Lord Iesus Amen Amen FINIS A short and plaine treatise of our fit preparation to the Supper of the Lord and wholsome participation thereof 1. COR. 11.28 Let a man examine himselfe and so let him eate of that bread and drinke of that Cup. AS Iacob blessing Asher Gen. 49.20 said his bred shall be fat and he shall yeeld royall dainties or giue pleasures for a king So may I say speaking of the fat things of this Table a little inuerting the words the King here giues vs his pleasures and feedes vs with his best things and roiall dainties Who am I saith Dauid vnto Saul 1. Sam. 18.18 that I should be sonne in law vnto a King and to Sauls seruants in the 23. verse Seemeth it a light thing vnto you to be a Kings sonne in law like question may wee all make vnto our soules concerning this table banquet who are we or seemeth it a light thing vnto vs that we are the inuited of a King If some great man should inuite vs to his Table how would wee study to compose our selues our apparell our behauiour that there might bee nothing in vs that might offeÌ„d so great a presence how much more ought wee thus to doe comming to the Lords Table wheâ—e we are to sit and eat of better foode then that of Angels and that also in the presence not of any earthly greatnes but of the heauenly maiesty That therefore we may come as fit and worthy guests wee must before hand prepare our selues For if the Virgines Hester 1. comming to King Ahashuerosh were to be purified sixe monthes and the people comming to receiue the Lawe of God three daies Exod. 19. how much more wee comming to this Table where the flesh of God is taken eaten ought to be purged purified in our hearts from dead workes and to bee prepared as fit guests for so heauenly a banquet This aboue al things euery one of vs that will come ro this Table well prepared must dâ—sire of God with ardent and eaâ—nest praiers that he would purge the chamber of our heart in which Christ will eate his Passeouer with vs. Now that we might fitly prepare and wholsomely participate of the Table of the Lord the Apostle hath set downe two things first what we must doe before wee come there namely examine c. 2. What wee must doe when we are there namely eate of that bread and drinke of that cup. If it be askt who must examine or who must be examined the Apostle resolues a man Who examine who examined or as Beza Quisque Euery man the examiner his owne soule and conscience his owne selfe for so saith the Apostle Let a man examine himselfe The touch-stone is for the mettals this triall is for our selues Euery man heere is of the Inquisition to examine whether his owne heart bee holie or hollow his loue false or vnfained his wares his workes good or adulterated his coine base or currant which that a man be able to doe it is necessary as Saint Peter requires that he be ready to render a reason of the faith and hope that is in him and how can he be ready to render a reason of his faith c. when he knowes not a reason of his faith how is it possible that a man should examine himselfe when he knowes not vpon what interrogatories he should examine himselfe The heart of man is deceitfull aboue all things how shall he be able to finde out the corruptions thereof that is not taught out
Lords table let vs come to that which we are to doe at the Lords table so let him eate of that bread and drinke of that cup when a man hath examined and prepared it is not left at his discretion whether he will communicate or no but he must first examine and then eate for whereas the sacraments are badges by which we Christians are knowne from vnbeleeuers and idolaters in the vse of them wee must needes communicate vnlesse we will shew our selues ashamed of the profession of our faith This sacrament is a seale to confirme our faith therefore as we desire to haue an assurance of Gods promises sealed vp vnto vs let vs come vnto this table By this we are vnited vnto Christ therefore as we desire to be one with Christ so let vs communicate The Lords supper is a linke of vnity that knitteth vs one vnto another therefore as we desire loue and brotherly kindnesse so let vs frequent this table What though Augustine say Crede manducasti Beleeue and thou hast eaten yet let no man thinke that is sufficient to beleeue and not to eate for although there is no holesome eating without faith yet at the Lords table we are holpen furthered and confirmed in our faith by our outward sences When we heare it said this is my body c. faith you know is by hearing we are stirred vp to lay strong hold on the promises of God when we heare this word doe this in remembrance of me We are assured that this is Christs commandement when we see the bread broken the wine powred out we are giuen to consider of his passion that was broken for our sinnes and thinke of his blood that washeth vs from all sinne when the Minister offers vnto vs and we receiue the sacrament we thinke of that thing which God offers vnto vs and we receiue by the hand of faith Great therefore is the vse and necessity of this Sacrament and let no man slacke his comming vnto it that is inuited there are that are content to come and heare but refuse this table what doe they thinke themselues vnworthy of it who can be worthy or doe they contemne God is his ordinance Let them looke to it there is a iudgement for such men those that refuse to come saith Christ shall not tast of my banquet As God herein hath tendered our infirmities so let vs tenderly respect the good of our owne soules not withsâ—â—â—â—â—â—g our selues withsome nor neglecting with others but let vs eate What we must eate Let a man eate of this bread c. Quisque probet c. Let a man or let euery man examine eate and drinke saith Paul not so saith the Church of Rome Let the Laity not examine but be confest let them eate if they will all but they shall not drink all we haue kept say the priests the chalice for our selues and they shall bee content with it vnder one kinde I will not say it is the licorishnesse of wine in men giuen to the appetite or a desire of innouating and changing this institution or their high presumption that their Church cannot erre though they decree against Christ that makes them thus sacrilegiously to abrogate the ordinance of Christ This I know hee that gaue himselfe for all said to his drinke of this all But the Church of Rome will giue Christ the checke not all saith she but some of all my shauelings my deare sons for the rest though Christ command it though Paul preach it yet shall they but haue it vnder one kinde Sic volo sic iubeo See the impious boldnesse of men whose consciences are seared with an hot iron and out of this iudge of the rest Quid non audebunt what will they not dare to doe I could but that I will not long with-hold my reader speake heere to the reproofe of the same men for keeping the host in a boxe when they are bid to eate the bread but I desire not to insist long on that which is to be eaten onely heere I cannot passe ouer that question which hath exagitated the Church so many yeeres namely what is that which is eaten for what for transubstantiation on the one side what for consubstantiation on the other side the Church is so diuided that it â—nowes not readily what to beleeue and hold concerning this Sacrament But because these are the things which are euery where spoken off and spoken against I will moue no longer question of it but indeuour out of these words other scriptures reasons and fathers briefely to shew that we must vnderstand in the Lords supper no Capernaiticall creophagie or carnall eating but that which is spirituall and by faith This will appeare vnto vs if wee consider well this place in which the Apostle saith eate that bread if it be bread when it is to bee eaten then it is not the very flesh of Christ presently after the words of consecration and againe the same Apostle Panem quem frangimus The bread which we breake And is it bread when it is broken then it is not the body of Christ presently after the consecration and if wee will beleeue Christ Iohn 6.35 he will tell vs that to come to him and to beleeue is to eate and drinke him the bread and water of life his flesh is meate indeede and his blood is drinke indeede ver 55. but it is the spirit that quickeneth the flesh profiteth nothing verse 63. see heere how our Sauiour would haue vs to vnderstand a spirituall eating Reasons Besides these and such like places of Scripture how many absurdities in reason will follow vpon this doctrine How absurd a thing is it that a mortall man who is not able to make one haire of his head white or blacke should bee thought able to create his Creator how absurd a thing to thinke that the reprobate rats mise and other vermin should eate the flesh of Christ it must needs thereupon follow that they haue eternall life in them What an absurd thing is it to thinke that accidents can be without their subiects A body without his dimensions the same body at one and the same time in innumerable places these and many such absurdities in reason follow on this doctrine Now heare the Fathers Fathers Num 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysterium nostrum pronuncias irreligiosè ad crà ssas cogitationes vrges fidelium mentes humanis cogitationibus attentas ea tractare quia sola pura et exquisita fide accipiuntur Cirill ad Eutropium What doest thou call our mystery an eating of mans flesh and doest thou irreligiously vrge the mindes of the faithfull to grosse thoughts and doest thou attempt to handle those things with humane thoughts which are receiued by pure and exquisite faith alone Christus assumpto pane qui cor hominis confortat veritatem corporis sui repraesentauit saith Ierome Christ hauing taken the bread which comforteth the heart of man hath represented
blessedly in her belly whom I may 1. Conceiue without sin 2. Beare without burden 3. Bring foorth without paine And imbrace him in mine armes with all ioy The fourth Article Suffered 1. According to the truth foretold 2. With great fruit to vs. 3. Leauing vs an example to follow his steps For 1. Thus the scripture testified of him 2. There is deâ—pe matter hid therein 3. We also by suffering must enter into glory Vse 1. I confâ—sse therefore that it is true of Christ which I haue read and heard of him that he should be 1. Sold of the wicked 2. Villainously despighted 3. Slaine for sâ—nne Whereas there was no euill found in him 2. I propose his passion to my selfe to apply it to my soule therein beholding both the horriblenesse of my sinne and his vnspeakable loue who was 1. Sold to redeeme me 2. Despighted to honour me 3. Slaine to quicken me Whereas I was his enemy by kinde August in serm quodam 3. I arme me likewise with such minde calling his passion to my minde 1. Pet. 4.1 1. Greg. in Epist To suffer all things willingly 2. To spend my selfe bearing other mens burdens 3. To honour and loue him in the highest degree Whereas he suffred so great things for me Vnder Pontius Pilate 1. Before whom hee was brought bound 2. To whom he was accused falsly 3. By whom hee was condemned vniustly 1. He was then deputy and iudge in Iury. 2. The witnesses could not agree 3. He had pronounced him innocent before Vse 1 This forraine ruler shewes me that this was true Messias who was thus brought bound before him as a sacrifice tied with cords for now 1. The scepter was departed from Iudah 2. The law giuer froÌ„ between his feete 3. The stock of Lesse was growne old and bare That hencforth I expect no other Christ 2. This accusation tels me wherby the harmelesse fell and yet did holde his peace that I shall be absolued and haue leaue to cry to God through him that was accused and yet would answer nothing when it was falsely laid to his charge that he 1. Seduced the people 2. Raised sedition among the people 3. Went about to make himselfe a King That I should not feare what may be broght against me 3. This condemnation of the innocent acquits me that am nocent from the iust condemning sentence 1. Of the law of God 2. Of mine owne conscience 3. Of the heauenly iudge That I might be blamelesse whilst he beares my guilt Was Crucified 1. Despising the shame 2. Enduring the torment 3. Bearing the curse 1. For it was a punishment of slaues and the last of men 2. For it was with incredible paine of all parts of the body 3. For it is written cursed is he that hangeth on the tree Vse 1. I will here then consider of the inestimable loue of Christ passing all vnderstanding who humbled himselfe so low as that to deliuer me and other his people from deserued shame he vndeseruing vnderwent the shame of the crosse where hee hung sixe houres 1. Naked in the sight of all mâ—n 2. In the middest between two thieues 3. Derided and scorned of all sorts of men That I may loue such loue and neuer be ashamed of such a Maister 2. I will looke vp to his crosse to see how much sinnes doe paine him which haue fastned him to the wood pierst his side digd his hands and feet and ponder in the ballance of my heart August 1. The wounds of him that hangs there 2. The bloud of him that dies there 3. The price of him that redeemes there That weighing his tormeÌ„t I may wound my soule with sorrow for my sin 3. I will not henceforth feare the curse of the law nor yet the wrath of God seeing he was made a curse and bare the whole wrath of God in his flesh 1. To satisfie Gods iustice for me 2. To appease his wrath towards me 3. To make me partaker of the blessing That so I may receiue the promise of the spirit through faith Dead 1. Verily and really 2. Voluntarily 3. Necessarily For 1. The â—cripture saith that he gaue vp the ghost 2. He had power to die and not to die 3. The iustice of God his tâ—ueth and promise did so require it Vse 1. He did not therfore counterfeit a passion Bast ex August de haeres as wickedly say the Manichees and Cerdonians nor substitute a Symâ—n of Cyrene to bee slaine for him as say the Basilidaâ— Heretickes but though he were the Lord of life he did indeed lay downe his life and died to quicken vs and by the power of his death oueâ— came 1. Death 2. Hell and 3. Damnation Deliuering vs from the feare and taking away froÌ„ vs the sting of death and victory of hell 2. He willingly for vs laid downe his soule an offering for sinne Es 53 10. to deliuer vs from the punishment of sinne Rom. 6. â—3 and left vs an example that we should also willingly Perkins 1. Die rather then sinne 2. Die for Christ 3. Die for the brethren Imitating his zeale and loue that tooke vpoÌ„ him our person and satisfied for our transgressions 3. He was ordained before of God and promised to be that all sufficient sacrifice that should take away the sinnes of the world and therefore according to the necessity of his decree and word he died and by his death obtained 1. Pardon of our sins 2. Reconciliation for vs with God 3. The gift of the holy Ghost Paying a sufficient ransom for vs Vrsin sustaining a punishment aequiualent to the eternall which none but hee could doe Buried 1. That he might shew the certainty of his death 2. That he might bury our sins with him in the graue 3. That pursuing death into his farthest hold he might there conquer him and sanctifie the graue For 1. They bury nâ—ne but those that are dead indeede 2. He so would haue our sinnes hidden from the face of his father 3. He there tooke away the victory of deatâ— consecrated the graue filling it with his odours and sweete smels Vse 1. I will hold therefore of his buriall for the assurance of my faith concerning his death and thinking of his burying meditate also of the misteries of his sepulchre in that he was laid 1. In a new graue who loues to haue his lodgeing in a new heart Bucan 2. In another mans graue August that died was buried for other mens saluation 3. In a graue cut out of the rock which openeth the stoniest hearts and in them doth make his chambers That I may lay these things the better to my heart 2. I will not violate the sepulchre of my sauiour raking vp againe the sinnes which he hath buried but rather striue to haue sinne buried in me neither will I any more feare my sinnes inasmuch as he hath buried them that they shall neuer rise vp against me
and cut them in peeces before the Lord in Gilgal If we examine not our selues after this manner the Lord that searcheth Ierusalem with candles Zeph. 1.12 will take the worke into his owne hands hee that hath fiery eies will looke into the darke and filthy corners of our hearts if we confesse not he will not forgiue if we couer and hide our sinne hee will discouer it and set it before vs to the confusion of our faces the things whereof we are to examine our selues Now after the manner if I should be askt of the matter of our examination or the things whereof we are to examine our selues I shall answer that first in particular we are to examine our selues concerning this sacrament first with what intention secondly with what deuotion we come vnto it secondly more in generall we are to examine our repentance faith and loue 1. We are to examine our selues with what intention we come to this table whether for custome of fashion for felowship Bonauentura de processu religionis cap. 22. for feare of punishment for respect of outward profit or any other worldly respect or whether the loue of God doth draw vs thither and the sight of our owne infirmity the conscience of our sinnes the desire of grace from God and of giuen thankes to God renewing the memory of his passion and thinking on the inestimable benefit of our redemption 2. We are to examine our deuotion whether we come vnto this table rashly not discerning the Lords body or whether we come vnto it with feare and reuerence whether we come vnto it with a loathing stomacke that despiseth the hony combe or whether we come vnto it with a longing appetite that desires to be fed filled with these dainties More generall wee must examine our repentance faith and loue 1 We must try our selues in the matter of repentance whether we haue sifted the corners of our hearts whether we haue beene sorry for our sin whether wee haue made confession thereof to God whether loathing our sinnes and our selues also for our sinnes we haue a setled purpose hereafter to forsake all our euill waies and in new obedience to walke before God to the glorifying of his holy name 2. We are to examine our faith which consists of two parts the first a certaine knowledge of the whole misterie of saluation the second an application of this knowledge to our selues A man therefore comming to this sacramēt must examine himself whether he haue such knowledge as is required in particular of the number and nature of the sacraments in generall of the principles and parts of religion the principles first God secondly the word of God the parts first mans misterie falling and fallen from that which hee was in his natures institution secondly the grace of God in the great mercy that was shewed vpon him in his restitution 2. The explication of this knowledge is in bringing of it home into our owne soules and concerning this we must examine our selues whether we haue contented our selues with the bare knowledge and theory of the things in this word or whether we can make vse of our knowledge to our information consolation and can say with Thomas Iohn 21.28 my Lord and my God 3. If we will come as worthy communicants to this table we must examine our selues concerning our loue first whether our hearts be vpright towards our brethren as we would that theirs should be towards vs secondly whether we can be content to remit and passe by their offences towards vs as wee would that they should passe by ours towards them thirdly whether where we haue giuen each offence or done any wrong and iniury in word and deede wee be ready to confesse it and to make amends If we can finde in our selues such intention such deuotion such repentance such faith such loue we may be bold to draw neere vnto this Table not doubting but that the Lord will accept our offering Obiection I but here some man may thinke or say if there be required such preparation such intention deuotion faith knowledge sorrow for sinne loue this will rather deter me from this Table then drawe me to it for if the danger be so great of those that communicate vnworthily and no man can doe it worthily that cannot thus examine himselfe and not one man amongst a thousand either can or doth thus examine himselfe or examining himselfe can find in himselfe such knowledge loue deuotion as is here required how shall I dare to draw neere vnto this Table that find so great fowle defects in my selfe least I eate and drink mine owne damnation Let not this deterre nor driue thee backe thou canst doe no more in this examination then thou canst in other religious dueties that is as much as humane frailtie can attaine vnto and God in this as in other things will vse his clemency for he knoweth our corruptions and defects hee knoweth whereof we are made he considereth that we are but men Psal 103.14 Thou findest not such an appetite in thee as is required desire God and hee will stirre it vp in thee Thou findest not in thy selfe such earnest sorrow for sinne desire of God and he will giue it thee Be sorry because thou canst bee no more sorry Thou art laden with the burden of thy sinnes come vnto God and he will ease thee Thou findest in thy selfe a manifest defect of good workes and a languishing faith Come vnto this Table it is a medicine Come vnto Christ hee is the Physitian and hee will heale thee Thou thinkest with thy selfe I am not worthy our best worthinesse is to confesse our vnworthinesse confesse with the Church and say I am not worthy to licke vp the crummes c. Thou art not able of thy selfe to doe any of these things required yet in Christ thou art able to doe all things comfort thy selfe therefore and let not this deterre thee come vnto Christ that calleth thee accept his offer that inuiteth thee Onely let me admonish thee that there be not in thee a show and negligent minde comming to this table but that thou stirre vp thy selfe to attend to what thou doest and if thou feele any want in thy selfe confesse the same to God say I know O Lord that thou requirest of thy guests a conscience pure from sinne good intention a good deuotion faith repentance c. Now O Lord although my preparation bee but lame yet vouchsafe to accept it my desire is in all things to please thee but mine infirmity is great O Lord of health heale all mine infirmities if wee haue such thoughts in our hearts such praiers in our mouthes comming to this table he that will not break a brused reade nor quench the smoaking flaxe will not reiect nor put vs backe although our infirmity be great vpon vs. Now from that which we are to doe before we come to the Lords table What wee should doe at the
the truth of his body A representation is a signe or remembrance of a thing it is not the thing it selfe Augustine what doest thou prepare thy tooth and thy belly beleeue and thou hast eaten Cyprian we sharpen not our teeth to bite but with sincere faith wee breake and diuide that holy bread Bernard Christus tange potest sed affectu Ser. 20. in Cant. non manu veto non oculo fide non sensibus tanges manu fidei desiderij digito devotionis amplexu tanges oculo mentis Christ may bee toucht but with affection not with the hand with the desire not with the eye with faith not with the senses Thou shalt touch him with the hand of faith with the finger of desire with the imbracing of deuotion thou shalt touch him with the eye of the minde Credere inuenisse est saith one to beleeue is to haue found Et credere edisse est say I to beleeue is to haue eaten Norunt fideles saith another Christum habitare per fidem in cordibus suis quid proprius est The faithfull know that Christ dwels by faith in their hearts what can be neerer All these speake of a spirituall eating and no other an eating that is of faith should I then teare him againe with my teeth that was once pittifully torne for mee with nailes thornes speare vpon the Crosse should I dreame that my stinking carkase should be a Sepulcher to bury my Sauiour descending into the cauernes of my belly I will bury thee oh my Sauiour in the new sepulcher of my soule where neuer yet any man lay Thus of examining our selues before we eate of the manner of examining of our selues of the things wherof we are to examine our selues against the doubtings of our vnfitnes vnworthines of eating of what we receiue the conclusion is that hauing receiued Christ into the chamber of our heart we be thankefull to him for his comming we desire him to stay and lodge with vs all night we so demeane our selues towards him that we grieue not his spirit make him to leaue his lodging which if we doe our soule that was his lodging will become a cage of vncleane birds and our latter end will be worse then our beginning A praier before the Communion VVHat shall I doe O Lord drawing neere to this thy table but confesse against my selfe mine owne vnworthines thou requirest that thy guests haue on the wedding garment and behold I am couered as yet with the rags of mine owne filthinesse and with the confusion of my sinne The corruption of my nature the iniquity of my life the vnprofitablenesse of my best workes the abhomination of my worst the despight that I doe to thee the euill example that I haue giuen to men the shame and horror that I haue brought vpon mine own face and conscience my want of faith knowledge loue and sorrow for sin mine indeuotion to thy seruice my seruing of mine owne intentions out of the causes of thee my GOD and the causes of religion the whole bande of mine other iniquities my secret and to my selfe vnknowne sinnes stand vp against me to accuse me and cast me in the teeth I am in a straight with Dauid neither know I what to doe or what to choose whether to draw neere to this thy Table or to with-draw and turne my selfe away If I with-draw my selfe I forsake thy comforts and refreshing if I draw neere I am in danger of my sin But I will draw neere vnto thee trusting in the multitude of thy mercies O my Lord Christ I come laden with an heauy burden thou wilt ease my shoulder I come in my defects thou wilt couer them with thy perfection I come in the confession vse my sinne with thee is forgiuenesse thou wilt doe away my sinne I come in the feeling of my wants thou art God all sufficient thou wilt supply all my wants I come in the acknowledgement of mine vnworthinesse thou wilt accept me make me worthy and refresh me heere with the comforts in thy word with thy body and thy blood at thy Table elsewhere thou wilt make mee drinke of the riuer of thy pleasures in the kingdome of thy father where thou raignest euerlastingly one God with him and the Holy Ghost To thee be ascribed all praise and glory world without end Amen A Praier at the receiuing of the bread and wine O Lord Christ and blessed Sauiour which hast giuen mee thy body to bee my meate thy blood to be my drinke thy soule to be my redemption enter now the chamber of my heart with all thy vertues graces spirituall benedictions adorne it make it beautifull and dwell in it for euer and graunt that the memory of thy most bitter passion of all other thy wonders and benefits may neuer slip out of my minde but that I may alwaies thinke on thy loue meditate on thy mercies and thanke thee for thy goodnesse which hast done so great things for thy Church thy chosen and for my soule Amen A Praier after the receiuing of the Communion AWay from me all ye workes and workers of iniquity out of mine heart all euill thoughts out of my mouth all euill wordes from mine hands all euill deeds for I haue made a couenant with my God to serue him with all my strength with all my soule and with all my members and hee is come to dwell in mine heart Oh my GOD and oh my mercy how can I giue thee worthy thankes which being King of Kings and Lord of Lords hast not scorned to visit my soule and to come vnder the roofe of my poore dwelling Teach me O LORD to loue thy loue and for thy loue to denie all vngodlinesse and wordly lusts teach mee to leaue this world for thee which for my sake leftest Heauen to come downe to mee and gauest thy selfe vnto mee being made my brother in thy birth mine example in thy life the price of my redemption in thy death my food and nourishment at thy Table my reward in the Kingdome mine wholly and whatsoeuer thou art I cannot vtter the ioy of mine heart I cannot conceiue words to expresse my thankfulnesse If I had the tongues of men and Angels I cannot speake sufficiently to thy praise Grant O Lord that I which haue receiued so much from thee of thine thee thy selfe may in all things indeauour to bee to thine honour and praise Amen My Thankesgiuing after GOD had raised me vp from the bed of my sickenesse I Haue a song of praise to sing to the Lord O LORD thou hast holpen me and comforted me when I had receiued the sentence of death in my selfe thou saidst vnto me Liue when my life drew neere vnto the pit and to the buriers thou saidst vnto me Returne I had now almost imbâ—â—ced the dust and claimed my kindred in the graue saying to corruption thou art my father and to the wormes yee are my mother and my sister