offered according to the example of those in the Acts who continued stedfast in breaking of bread Act. 2.42 The Necessity of which duty will further appeare if wee consider these 2 things 1 the principall cause which often keepes vs from it 2 the motiues which may draw vs vnto it First that which makes vs backward in the performance of it is questionlesse the policy of our Arch-enemy the Diuel who striues by all meanes to draw vs away either by a carelesse neglect of our chiefest good to feede rather on our owne foolish imaginations as hee did them in the Gospell who had rather see their groūd or proue their oxen than taste of that Supper to which they were invited Luke 14.18.19 or else by a timorous fearefulnesse of our owne vnworthinesse to approach vnto so holy a banquet as this is And truely if we could but see that this is his doing wee would by all meanes striue against his temptations for who amongst vs would not endeauour to the vtmost so farre to resist his temporall enemy as that hee should not bee able to hurt him either in body or in goods and shall wee bee more carefull for the preservation of our earthly bodies then of our heauenly Soules which Christ Iesus hath redeemed by his precious bloud God forbid we must know that God expects more at our hands and that our soules are neuer so safe as when they are in greatest opposition and doe that which is most displeasing vnto our chiefest enemy the Divell for the more wee please him the lesse we please God the nearer wee are to him the farther we are from God The Motiues which may draw vs to the performance of this duty are taken from a due consideratiō of these 2 things 1 who it is which inviteth vs vnto it 2 what bee the consequents of receiuing or not receiuing Hee which inviteth vs is God himself whose ordinance it is and who requires it at our hands as a principall part of his seruice and therefore as often as wee omit it wee may bee sure that wee offend him which hee himselfe testified in threatning to cut off that soule from his people which should forbeare to keepe the Passeouer Numb 9.13 and if so then doubtlesse the neglect of this Sacrament wherein Christ is so fully exhibited vnto vs is very displeasing vnto him which is also exprest in the parable of the great Supper Luke 14.24 None of those men which were bidden shall taste of my Supper Why because they came not when they were invited and if we refuse to come when the Lord calls who knowes whether hee will giue vs life vntill the next invitation Let vs therefore take the Lord's offer while it is to day lest wee be cut off before the morrow The next motiue is taken from the consequents and that 1 of not receiuing If wee receiue not wee offer a twofold injury the one to Christ the other to our selues To Christ 2 wayes 1 in contemning his ordinance who commaunded his Disciples to receiue it 1 Cor. 11.24 and in them vs. 2 in neglecting his loue towards vs who as a Father on his death-bedd in the night that he was betrayed bequeathed this seale and pledge of his loue vnto vs which therefore ought to bee right deare vnto vs and at noe time neglected when it is offered Againe if wee receiue not wee injure our selues and that also 2 wayes 1 in respect of our name and profession for if wee come not when others doe wee expose our selues to the censure of them shewing that wee are at least neglecters if not contemners of GOD'S ordinance who will haue all to come to it Matt. 26.27 yea that wee haue not the life of a Christian in vs for whosoeuer eateth not the flesh of the Sonne of man and drinketh his bloud hath no life in him Ioh. 6.53.2 we injure our selues frō the benefites thereof for the remembrance of Christ's death and passion if duly considered cannot but be a great comfort vnto vs which we put from vs as often as we omit the Lords Supper and thus much wee may assure our selues that the Diuell will bee ready to take the least occasion to suggest other meditations vnto vs and what a miserable thing is it for vs to bee exercised in our owne pleasures or such like when others with whom wee are bound to bee present are reverently gathered together to the comfort of their owne soules to feede at the Lords Table If we say that wee are then exercised in other good duties as reading the Word of God or such like wee must know that such duties good in thēselues are not acceptable to God at such times and who knowes seeing that heerein we neglect the Lords ordinance how farre he will giue the Diuell leaue to tempt vs and draw vs away euen from those duties also to wicked imaginations 2. The Consequents of receiuing cannot but invite vs to a constant performance of this duty Now these consequents respect either God or our selues That which respects God is our duty of thankfulnesse and praise which heerein wee offer vnto him for his mercy which is very pleasant vnto him and necessary to bee performed of vs because hee is gracious and his mercy endureth for euer towards them that feare him and how then can wee but with Dauid haue our hearts ready to sing and praise him with the best mēber that we haue Ps 108.1 That which respects our selues is the benefitt which we receiue thereby which is twofold 1 Generall 2 more speciall The Generall benefitts which wee receiue by the Lords Supper are chiefly two 1 Asupply of all our wants which wee shall bee sure to haue if wee receiue aright for hee which eateth the flesh of Christ shall neuer hunger he which drinketh his bloud shall neuer thirst as Christ himself hath promised neither need wee doubt of the truth hereof for hee is full of grace and truth Ioh. 1.14 in him dwelleth all fulnes Col. 1.19 how then can wee want any thing if wee possesse him that hath al things 2. An excellent rule to our whole life for when wee hereby consider God's great loue vnto vs we cannot if there be any loue feare of God in vs but bee carefull to avoyd any thing which may bee displeasing vnto him so that hereby our bodies are made more obedient vnto our Souls our Souls vnto God The speciall benefit which we receiue by the Lord's Supper is in regard of our faith and this againe respects either our selues and others or else our selues alone The first is a testifying of our faith vnto others for hereby wee both shew vnto others the faith which wee professe and also by our example stirre them vp to the performance of the same duty in this respect therefore it is necessary that wee should often receiue In the second respect it is a confirmation increase of that faith which wee haue in vs
be borne but once but we dayly stand in need of food and strengthening therefore we often receiue the Supper of the Lord that our soules may be nourished vnto life everlasting Chap. II. What the Lord's Supper is That wee may rightly vnderstand the Sacrament of the Lord's Supper we must know 2. things 1 what it is 2 what belongs to the due receiving of it For the first the Lord's Supper is a Sacrament consisting of Bread and Wine lawfully consecrated distributed instituted by Christ himselfe for a cōtinual remēbrance of the Death Passion of Christ the benefits which we receiue thereby This institutiō was at Christ's last Supper after hee had eaten the Passeouer with his Disciples so that it is called a Supper in respect of the time of the institution and the Lord's Supper in respect of the Author the Lord Christ as also in respect of the end thereof which is partly to set forth the Lord's Death and the spirituall foode therein receiued namely the body blood of Christ himselfe In this Sacrament wee must consider 2 things 1. the parts 2. the end The parts are 2. first the outword Signes Secondly the thing signified The signes are either representing namely the elements themselues or applying signes which are the actions about those elements The elements are 2. Bread Wine not Bread only but both according to Christ's institution and that asunder not the Bread dipt in the Wine as some will haue it because Christ's blood was shed out of his body for our sinnes and wee are to receiue these signes as representing Christ not whole but wounded and peirced Now Christ chose those elements before any other because they best serue to set forth Christ's Body and Blood for as Bread by diverse breakings pressings comes to be perfect yea the chiefest food of our bodies still giving a good relish when other things doe not and is also more common to all thā any other So the body of Christ by many torments was made the chiefe nourishment of our souls remaining alwayes most sweet and pleasaunt and common to all that can receiue him by faith and as Wine doth cherish and comfort vs satisfie our thirst purge away many corrupt humours maketh vs bold and adventrous so the blood of Christ reviues and gladd's our drooping soules satisfieth our spirituall thirst purgeth vs from all our sinnes and maketh vs couragious against all feare of our enimie the Divell againe as bread is made of many graines into one loafe and wine of many grapes into one cuppe so wee partaking thereof and of Christ by faith are made one with him as our head and also one among our selues as members of his body thus of the elements The Actions in this sacramēt are of 2. sorts 1. of the Minister 2 of the Communicants The actions of the Minister are these 1 Setting apart 2 blessing of the Elements whereby is signified that Christ Iesus was set apart and sanctified for vs as it is Ioh. 17.19.3 breaking and powring out 4. distributing to the Communicants whereby is signified that Christ's Body was crucified his blood shed that the benefits thereof are offered vnto vs if we haue faith to receiue thē as it is Ioh. 3.15 He was lifted vp that whosoever beleeueth in him should haue life everlasting The actiōs of the Cōmunicāts are 2. 1. Taking 2. Eating drinking By which is signified that they which receiue benefit by Christ must receiue him by faith applying his merits to their owne soules as Ioh. 1.12 As many as received him to them he gaue power to become the Sons of God euen to them which beleeue on his name Thus of the signes the thing signified is the Body Blood of Christ with the benefits which wee receiue thereby namely the strengthening refreshing of our soules in the remission of our sins this wee receiue not of the Minister for he giues only the signes but of God himselfe apprehending the same by our faith for Christ is not signified in these signes as in a picture but exhibited vnto vs being himselfe present in the Sacrament though not corporally to the Bread Wine yet spiritually to our faith for though his Body bee in Heaven and must there remayne vntill the last day as it is Act. 3.2 yet we may feed on him spiritually by fayth by applying his death and passion vnto our sinfull souls so that there is one vnion betweene Christ and the Elements which is Symbolicall and an other betweene Christ and vs which is spirituall and reall The ends of this Sacrament are twofold 1 in respect of others 2 in respect of our selues In respect of others to testifie vnto them that faith which we professe that so they seeing our readines herein may haue their harts also stirred vp to such good duties In respect of our selues it concernes either what we haue received frō or what wee are to returne to God In the first respect it serueth First for remēbrance namely of the death of Christ for as often as we receiue this wee shew the Lords death till he come 1. Cor. 11.26 Secondly for confirmation vnto vs and that both of our vnion among our selues as 1. Cor. 10.17 for we being many are one Bread and one Body for we all partake of one Bread as also of our Communion with Christ for as the Bread and Wine are turned into the substance of our bodies so wee by faith are vnited vnto Christ made flesh of his flesh for his flesh is meate indeed his bloud is drink indeed Ioh. 6.55 for this cause it is called the Communion In the second respect concerning that which wee are to returne vnto God it serues to testifie our thankfulnes to God for his mercy in giuing vs his Son and in him all things and assuring vs thereof by this Seale which wee cannot but doe when we consider the torments that he endured for our sinnes which were indeed the very nayles and speares that pierced him and for this cause it is called the Eucharist because in it wee offer vp our thankes vnto God and so also it may be called a Sacrifice not that wee doe therein offer vp Christ vnto God for Christ himselfe at once finished this offering of his Body on the Crosse but because we offer vp our thankfull hearts vnto God for his mercy in Christ so that it is a sacrifice not of Christ but of our thankfulnesse CHAP. III. The Necessity of receiuing the Lords Supper THat wee may receiue this Sacrament as we ought we must consider 2 things 1 the Necessity 2 the right manner of receiuing the same As for the first wee must know that it is not a thing indifferent for vs to receiue or not to receiue at our pleasure but that wee ought to doe it though not euery Sabboth after the custome obserued in the Primitiue Church yet without faile as often as occasion is
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
want of the wedding garment Wherefore let the danger hereof moue vs to a carefull preparation before vvee presume to come vnto the Lords Table But some may say I persvvade my selfe that I can by no meanes bee vvorthy to receiue this Sacrament and hovv then can I receiue vvorthily it is true if vvee truely consider our ovvne vnvvorthines and the excellency of this Sacrament vvee cannot by any meanes become vvorthy thereof but this must bee our comfort that hee is truely vvorthy vvhom God in mercy acccepteth as vvorthy and so hee vvill vs if vvee come vnto him in humility reverence Let vs therefore according to the Apostles rule first trie examine our selues and then eate of this Supper vvhich that vvee may the better doe vvee ought in the next place to take notice of the right manner of preparation CHAP. V. Concerning Examination in generall FOr our better performance of the duty of preparation we must be carefull to set aside a convenient time before the Communion wherein laying aside all other impediments we ought seriously to be exercised in three duties 1. A diligent examination of our fitnes and worthines to receiue 2. A comfortable premeditation of the benefits which we are to receiue 3. earnest prayer vnto God for a blessing vpon our endeavours that so wee may be accepted to receiue those benefits In our Examination we are to consider 1 To whom this duty belongs 2 how it is to be performed The first wee learne from Saint Paul 1. Cor. 11. who biddeth every man to trie and examine himselfe so that wee our selues are to examine our selues Indeede the Ministers of the word of God and all such to whom God hath committed the charge and care of others ought carefully to trie and examine those which belong vnto them that so they may be the more fit and inferiours ought also willingly to submit themselues vnto their triall yea if it be not offred to seeke their help when they doubt of any thing that so by their directions they may the more cheerefully goe on These are duties vvhich God requires at the hands of all the neglect vvhereof vvill one day fall heavy vpon those vvhich shall faile in the due performance thereof Yet this is not sufficient for vvee are for the most part full of hypocrisie ready to hide our sinnes from others yea vve are so vvitty in iniquitie that vve can behaue our selues so smoothly in respect of the outvvard shevv that others shall finde no fault in vs at all though notvvithstanding our consciences doe all the vvhile accuse vs of some sins lurking vvithin vs vvherefore vve are commanded also to try examine every man himself in particular This Examination must be twofold 1. Generall 2 Particular In the first vve must examine our selues in these tvvo things 1 Whether vvee be in the number of the faithfull or not vvhich is very needfull to be considered othervvise vve partake in vaine for as our bodies can receiue no nourishing and strengthening from the foode vvhich vvee daily receiue vnlesse they haue some life in them before so neither can our soules if they bee voyde of the life of grace receiue any comfort by this spirituall food in the Lords Supper which doth continue and encrease life where it findes it but workes none where there is none before Let vs therefore in the first place diligently trie whether Christ be in vs or not of which we shall the more fully assure our selues if we can finde this perswasion in vs that we as our forefathers were are strangers and pilgrimes here Heb. 11.13 looking for a citty as Abraham did which hath foundations whose builder and maker is God and that wee are made free from the bondage of sinne by the Son of God Christ Iesus Ioh. 8.36 and so with David put our whole trust and rely only on his mercy Psal 52.9 2. We are to make tryall of our readines whether wee bee willing and haue a desire to partake of the Lords Supper or no. A willing minde God required of those which offered any thing for the building of the Tabernacle as it is Exod. 25.2 and of those which offered him any burnt offerings Levit. 19.5 If so in these which were but shaddowes of things to come much more doth he expect it at our hands in the performance of this duty which is the substance it selfe Neither yet let vs here deceiue our selues thinking that a bare consent or willing minde is sufficient it is an hungry desire and appetite as well as a willingnesse to receiue meate offered yea that especially vvhich testifieth a good disposition in the stomacke God requireth in all his service therefore in this also that wee serue him with all our heart and with all our soule Deut. 10.12 and blessed are they which hunger and thirst after righteousnesse for they shall bee filled Mat. 5.6 For vvant of this desire it is that many vvhē they come to the Lords Table are never the better because God as hee inviteth so hee feedeth none but those that hunger and thirst Isai 55.1 Let vs therefore trie examine our selues vvhether vvee can say vvith David Psal 42.1 Like as the hart desireth the water brookes so longeth my soule after thee ô God my soule is a thirst for God yea even for the liuing God whē shall I come to appeare before the presence of God if vve can find this desire in vs then happy are vve if not let vs humble our selues before God and beseech him to vvorke stirre vp in vs the good motions of his spirit that so vve may attaine to some measure of this thirst and from that goe on farther to a particular examination of our fitnes to receiue CHAP. VI. The Examination of our Knowledge IN our particular Examinatiō because vve are dull ignorant in matters that concerne our Saluation and also haue and doe often offend both God and our neighbours all which are hinderances to the due performance of this duty wee must examine our selues in those particulars which concerne both our information in matters which we should vnderstand our reconciliation with those whom wee haue offended That which concernes our information is a good and wholesome knowledge of those things which God hath revealed vnto vs which is so necessary that it is the very ground of all our service of God for how can we doe the will of God aright if wee know it not Surely that the soule be without knowledge it is not good saith Solomon Prov. 19.2 and therefore God will haue all men to come to the knowledge of the trueth 1. Tim. 2.6 without which wee can reapē no comfort vnto our selues in any thing that we doe but are as dead men for this and this only is life eternall that wee know God and Iesus Christ whom he hath sent Ioh. 17.3 So that without it there is no life and hence it is that the Lord himself complaines Hos 4.6 My
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
ten thousand worlds of pleasure which we can enioy and therefore Davids counsell is Keepe innocency and take heed vnto the thing that is right for that shall bring a man peace at the last Psal 37.38 Now wherein can wee better keepe innocency than by being carefully and faithfully exercised in Gods service and what greater comfort of heart and what greater peace of conscience can redound to a poore sinfull soule than the full assurance of the forgiuenes of his sinnes his inseparable vnion vvith Christ Iesus which vve receiue if vve receiue aright by receiuing the Sacrament This is that besides vvhich there is nothing in vs that shall be able to strengthen comfort vs against our enemie the Diuell in the day of our departure hence vvho will then be sure to affright vs with the vglines of our sinnes though now in policy he couer them that so hee may if it be possible driue vs to dispaire of Gods mercie tovvards vs then I say by the helpe of a good conscience as Samuel resolutely spake vnto the Israelites 1. Sam. 12.3 saying Behold here I am witnes against me before the Lord before his anoynted whose oxe haue I taken whom haue I defrauded and I will restore it you so shall we be able to nonplus our calumniating enemie say Behold Satan here I am witnesse against mee before the Lord wherein haue I done those evill things which I should not haue done wherein haue I omitted those good duties which I should haue done whē did I at any time dispaire of Gods mercy or neglect the same whē did I prophane or abuse his holy sabboths whē did I contēne or neglect his word Sacraments here I am witnesse against me but my cōscience tells me to my comfort that I haue diligently according to my power performed what I ought and therefore thou hast no part in me If wee can thus cleare our selues then shall wee bee able to say with Saint Paul 2. Tim. 4.7.8 The time of my departure is at hand I haue fought a good fight I haue finished my course I haue kept the faith and that which followeth herevpon is Henceforth is laid vp for me a Crowne of righteousnes This Crowne is that benefit vvhich we shall receiue after this life of grace is ended in the life of glory In the meane time vvhile vvee liue here vvee shall receiue though not this Crowne actually yet the full assurance thereof beleeuing vvith Saint Paul that it is laid vp for vs which the Lord the righteous Iudge shall giue vs at the last day These are the benefits which euery true communicant receiueth at the Lords Table vvherefore as vve desire to receiue these benefits which passe all vnderstāding let vs carefully meditate thereon that vvee may be inflamed vvith the desire of them But because all that vvee can doe is nothing vvithout Gods blessing vvee are in the next place to pray to God that he vvill be pleased to blesse our endeavours and to accept vs in his Sonne vvhich is the third duty required of vs in our Preparation vvithout the due performance of vvhich though othervvise vvee haue diligently prepared our selues vve cannot expect to receiue any comfort of soule vvith the Bread and Wine because God onely giueth that vnto vs and hee is debter vnto no man let vs therefore seeke vnto him by prayer for a blessing vvho is the giuer of all blessings This vve ought to doe first in priuate setting aside some cōuenient times vvherein vve may freely betake our selues to this duty but especially in the morning vvhen vve are to receiue vve should rise early and consider what wee are to doe that day namely sit at the Lords Table and therefore be sure that we consecrate our selues to God by Prayer and good meditations Secōdly in publike with the Congregation where wee ought to present our selues at the very beginning that so wee may joyne together in all things which we are to performe there at our first entrāce powre forth vnto God as at all other times this or the like prayer O Lord stregthen mee against the temptations of Sathan who striveth to draw away my heart from thee accept the prayers which I shall now make vnto thee through Iesus Christ our Lord. Amen Which done joyne with the Congregation in such prayers as are then vsed In both wee are carefully to consider 2. things 1. For whō we ought to pray and that is not for our selues only but for others also according to the Counsell of Saint Iames. Chap. 4. v. 16. Pray one for another which wee learne from the patterne of prayer the Lord's Prayer left vnto vs by Christ himselfe 2 How we ought to pray that is first in humility with a feeling of our owne wants for which the poore Publican was rather iustified than the proud Pharisee for his vaine boasting Luke 18.14 Secondly in a setled fervent devotion when wee pray our mindes ought not to bee fixed on any thing else as many God knowes are for God will haue the whole heart or none 3. In faith with confidence that wee shall receiue what wee aske for hee which wavereth that is not beleiveth Let not that man thinke that hee shall receiue any thing of the Lord. I am 1.7 If we be deficient in any one of these conditions we aske amisse and so shall receiue accordingly Wherefore as wee desire to receiue benefit cōfort by the Lord's Supper let vs seeke vnto God for it as we hope to haue our prayers heard let vs pray both for our selues others in true humility fervencie devotiō assured hope of obtaining Chap. XI Of Meditation at the Lord's Table Having thus fitted ourselues by examination of our estate state premeditation of the benefits prayer for a blessing wee may assure our selues that wee haue prepared our selues for the receiuing of the holy Communion though by reasō of our weakenesse not in that measure yet in that right māner as wee ought and so haue performed the first duty required of vs namely diligent preparation wherevpon wee may boldly chearefully otherwise not presēt our selues vnto the Lord's Table where wee are to bee excercised in a second duty namely a seasonable Meditation This Meditation must bee threefold 1 Before 2 In the time of the Consecration 3 After the same or in the time of Receiuing Before the Consecration whē the Minister is going towards the Table Meditate on these 2. things 1 Seing the table spread the Elements set thereon we are to consider what place we are come vnto namely the Table of the great King of Heaven Earth that therefore we ought most carefully reverently to behaue our selues both in body by a reverent seemly gesture also in mind laying aside all earthly cogitations whatsoever and that in a twofold respect 1 Because the place it selfe is holy and therefore ought not to bee prophaned by any
farre from furthering vs in the way of salvation as that like tares they choake the Word of God and hinder the growth thereof as wee too often see by our dayly experience There is indeede a time for all things for pleasure as well as profit but shall wee spend the best of our time yea as some doe most miserably the greatest part of our time in such vanities and altogether neglect those good helpes for our direction esteeming them too plaine and homely or not pleasant enough for our witty inventions and acute judgements Let such know that they which thus neglect their owne good are guilty to themselues of a twofold crime 1. Of vnnaturall wrong vnto their owne soules in stopping their eyes from beholding the light of saluation which otherwise would shine vnto them dealing heerein as injuriously with themselues as Papists doe with their deceiued Laity trayning them vp in ignorance and blind devotion 2. Of a twofold ingratitude first towards those painefull Authours which like fruitfull lights haue spent themselues for the directing of others whose labours doe wel deserue to be accepted amongst vs wee shall proue our selues but vnthankfull members of the Church wherein wee liue if wee make not that good vse of those lights for which they were intended Secondly which is the greatest wee shew our selues vnthankfull towards GOD himself who hath in mercy raysed vp such meanes for the helping of our infirmities whereof others better deseruing than our selues haue beene destitute Hauing therefore such helpes so freely offered vnto vs let vs if wee desire to liue more righteously before God vse them more carefully than wee haue done endeavouring in the first place to know what is contained in each Petition of the LORD'S Prayer that so when we pray we may know what that is for which wee pray and secondly for our Faith to know the full extent of euery Article thereof that so wee may truely vnderstand what that is which wee confesse wee beleeue and because both of these are little availeable except our piety bee such as it ought to bee let vs especially bee exercised in the Commaundements of GOD that thereby wee may vnderstand what wee are commaunded and what forbidden These are the direct courses which every true-hearted Christian ought to take which will one day proue truly comfortable when others vaine and frivolous deceiue vs. But because our Piety and religious behaiuour is the chiefest thing required on our part vnto the leading of a new life let vs further see what rules wee may yet obserue for the directing thereof This Piety of ours is seene in these 2 things 1 Our Words 2 Our Workes and Actions As for our words we should follow the counsell of S. Paul to the Ephesians which is that we avoyd in our talke all filthines all foolish talking iestings which are not convenient Ephes 5.4 and he giueth a very good reason for it 1 Cor. 15.33 because euill communications corrupt good manners that oftētimes both in the speaker and hearer But some wil say what must we neuer vse any pleasant discourses no jesting at all yes there is a time for that also so it be according to the rule of S. Peter such as God may thereby be glorified 1. Pet. 4.11 otherwayes we may not stirre vp our mindes wee may to an honest cheerefulnesse by civill and modest jesting but obscene and prophane which S. S. Paul calls filthines vaine idle which he termes foolish talking and jesting which is not convenient such I say ought not to bee once named amongst vs as becommeth Saints for hereby both speaker hearer are often stirred vp to loose vain gestures or at leastwise to conceiue think of them so God's Name is much dishonoured Miserable it is to obserue how frequently such speeches doe passe for currant vnder the assumed titles of merry discourses but let vs remēber what our Sauiour Christ hath said Mat 12.36.37 that by our words we shal be iustified by our words we shal be condēned that euery idle word which wee shall speak we shal giue an accoūt thereof in the day of iudgement Must we giue an account of our Words shal wee not then be careful of thē Must we answere for euery idle word shal we fill vp our discourses with blasphemies with obscene scurrilous jestings if we must giue an accoūt of thē certainly these will ly heavy vpon vs Wherfore let vs rather with Dauid set a watch before our mouth bridle vp our lippes that wee offend not in our tongue let vs bee carefull that our words bee such as Salomon commendeth Prov. 25.11 fitly spoken which are like apples of golde in pictures of siluer that is such words as containe wholsome matter are spoken in a comely decent manner are as acceptable pleasant to the eare of a judicious hearer as siluer pictures adorned with golden apples are vnto the eye of the beholder For our Workes we must as Saint Paul counselleth walk as children of the light euer prouing what is acceptable vnto the Lord. Ephes 5.8.10 hauing our conversation honest among men that they seeing our good works may glorifie God thereby How to direct both our Words Actions aright wee must chiefly obserue these 2 things 1 how to avoyde that which is euill in both 2 how to seeke and obtayne that which is good To avoyde that which is in euill 4 rules are especially to be obserued The first concernes the beginnings of euill namely that wee watch and pray according to our Sauiour's counsell and practise Matt 26.41 least wee enter into temptation and so bee drawne away to sinne against God for of our selues wee are prone therevnto and vnable to avoyde it and if it goe so farre that we be once tempted to sinne and feele in vs any motion thereunto wee should endeavour to resist this temptation in the beginning reason thus with our selues Did not I lately receiue the Sacrament of the Lords Supper where I had a full pardon of all my sinnes past sealed vnto me where I vowed and promised to lead a new life before God how then can I doe this thing and breake my promise with God I haue put off my coat of sinne therefore I may not I will not put it on again thus ought we to resist temptations at the first lest they get the dominion ouer vs. The Second rule concernes the occasions of euil which we must necessarily avoyd if wee desire to avoyd the euill it self The Occasions are diverse but especially these 2. 1 Idlenes from which proceed many these sometimes haynous crying sins which the Son of Syrach calleth therefore the teacher of much euill Ecclus. 33.27 To avoyde this we must be carefull to imploy our selues diligently in that vocation wherein God hath placed vs for otherwise the Divell will be sure to take an occasion to tempt euen the best of vs as
both thereby deserue from vs a true regard as a recompence of this their loue therefore if any man desire to bee furthered in good duties let him testifie it by louing such men 2 If wee desire to obtaine that which is good wee must bee carefull that we make conscience as of avoyding every evill so of doing every good duty be it neuer so little endeavouring with Saint Paul to haue alwaies a conscience voyde of offence toward God and men Act. 24.16 and labouring to keepe not onely some but all Gods commandements according to Davids wish Psal 119.5.6 O that my wayes were made so direct that I might keepe thy statutes so shall I not be confounded while I haue respect to all thy commandements Let vs not deceiue our selues in thinking it sufficient that we obserue the sabbath that wee offend not God by swearing stealing or such like haynous offences yet in the meane time make no conscience of a lie for our commodity or of vaine and idle discourses for delight for if we thus doe it is certainely an argument of a bad heart But some perhaps will say If I thus endeavour to carry my selfe in all things if I now and then doe not giue a little way I shall bee accounted too precise and curious in matters which I need not Bee it so yet bee willing to vndergoe that censure and esteeme it safer to offend vngodly men by thy good life than a righteous God by thy bad life though others account it too much precisenes yet doe not thou so but rather consider that God commandeth vs to keepe his precepts diligently Psal 119.4 if diligently then certainely there is nothing in his precepts superfluous nothing which we may doe or not doe but euery one though of neuer so small a matter is to be performed of vs whosoever therefore shall endeavour to his power to keepe the Commandements of God in every thing is so farre from being too precise that hee doth but what he is commanded To these rules for avoyding of evill and seeking of good wee may adde one more as the rule of all the rest and of our whole life and that is the Word of God which alone is able to direct vs in the way to saluation as David testifieth Psal 119.9 Wherewith shall a young man cleanse his way even by ruling himselfe after thy word Wherefore let vs carefully reade meditate conferre about this Word that often accounting as well wee may every day lost wherein wee learne not something out of it ever desiring more more to be instructed therein and account it a great blessing of God that wee haue the vse of it so freely to direct vs in the way of salvation Neither let any man thinke himselfe so learned that hee needeth no farther instruction for the best of vs comes short of David and yet hee prayed still to be instructed in the word of the Lord as wee may see throughout the 119 Psal Againe if wee did know more than wee doe yet wee are dull in the performance of what wee know and therefore wee haue neede to reade the same againe and againe to stirre vs vp to a daily practise hereof But that wee may so vse the word of God as that it may bee vnto vs the savour of life vnto life let vs at all times when wee are about to reade it lift vp our hearts to God by prayer that he may giue a blessing to our endeavours without which whatsoeuer we doe in this or any other thing it will bee so farre from being profitable vnto vs as that it will rather proue our ruine in the end Hee which shall thus set his heart to serue the Lord by denying vngodlines and worldly lusts by living honestly righteously and soberly in this present world he which shall thus carefully receiue the Sacrament in a right manner heare the word with diligence devoting himselfe to God by prayer in all things which he doth he which shall thus make conscience of his wayes in every thing the blessing of God rest vpon him as it needs must and that peace of conscience which no man knoweth but he that enjoyes ever attend him here and everlasting peace and happines crowne him hereafter Amen FINIS The Contents of each Chapter CHAP. I. What a Sacrament is and how many there bee pag. 1 CHAP. II. What the Lord's Supper is 17. CHAP. III. The Necessity of receiving the Lord's Supper 27. CHAP. IV. The Necessity of Preparation 54. CHAP. V. Of Examination in generall pag. 62. CHAP. VI. The Examination of our Knowledge 69. CHAP. VII The Examination of our Repentance 78. CHAP. VIII The Examination of our Faith 98 CHAP. IX The Examination of our Charity 104. CHAP. X. Of Premeditation and Prayer pag. 134. CHAP. XI Of Meditation at the Lord's Table 147 CHAP. XII Of Practise 160