precept and practise of the duties that are required This is for conuersation 3. The rule of a mans praiers is that praier which the Lord himselfe hath taught vs somwhat for a mans learning to teach him to pray according to this praier may hee find in this small Booke This is for deuotion 3. The Lord of life giue vnto vs to liue in this World the life of grace that in the other vve may liue the life of glory here to liue religiously that there vve may liue blessedly through his Sonne our Lord and Sauiour Christ Iesus Amen THE LIFE of Religion The first Heads or Grounds of the Exposition following The Creed I Beleeue in God 1. ACknowledging that hee is but one 2. Applying him to my selfe 3. Relying on his helpe The Father 1. Of his eternall Sonne 2. Of his elect Angels 3. Of his faithfull people Almightie 1. To doe whatsoeuer hee shall please 2. To doe things to vs impossible with ease 3. To giue strength to the feeble and increase power to him that hath no strength Maker of Heauen and Earth 1. Creating of all things the kinds 2. Establishing their order 3. Guiding their course And in Iesus which saueth vs 1. From the guilt of sinne 2. From the punishment of sinne 3. From the power of sinne and Satan Christ annointed vnto vs 1. A Prophet 2. A Priest 3. A King His onely Sonne 1. Not by creation 2. Not by adoption 3. But by eternall generation Our Lord 1. Not by a power vsurped and vniust 2. Not by a power borrowed and limited 3. But by a power ingenit and lawfull purchase Which was conceiued by the Holy Ghost 1. After the will of God alone 2. After a manner vnspeakeable 3. After the prophecies that went before Borne of the Virgin Mary A thing 1. In reason wonderfull 2. In example singular 3. In effect desirable Suffered 1. According to the truth foretold 2. With great fruit to vs. 3 Leauing vs an example to follow his steps Vnder Pontius Pilate 1. Before whom hee was brought bound 2. To whom he was accused falsly 3. By whom hee was condemned vniustly Was Crucified 1. Despising the shame 2. Enduring the torment 3. Bearing the curse Dead 1. Verily and really 2. Voluntarily 3. Necessarily Buried 1. That he might shew the certaintie of his death 2. That hee might bury our sinnes with him in the graue 3. That pursuing death vnto his farthesest hold he might there conquer him and sanctifie the graue He descended into Hell 1. That he might deliuer vs from the streights and torments of hell 2. That he might destroy the â—â—els Kingdome 3. That hee might triumph ouer powers and principalities and make an open shew of them hauing disarmed them The third day he rose againe from the dead 1. Which is to vs a signe that hee hath ouercome death and fully satisfied for all our sinne 2. Which is to vs a token that wee must be raised here to newnesse of life 3. Which is to vs a pledge that we shall rise againe to the resurrection of life He ascended into Heauen 1. That he might prepare the way thither and take possession therof for vs. 2. That he might giue gifts vnto men 3. That he might send the comforter vnto his Church And sitteth on the right hand of God the father almighty 1. Partaking of endlesse rest and felicity 2. Administring and gouerning all things both in Heauen and in Earth 3. Making intercession to his Father for his people From thence he shall come 1. Visibly 2. Gloriously 3. Sodainely To iudge both the quicke and the dead 1. The wicked of them with all severity 2. The iust amongst them with all clemency 3. All in generall with all equity I beleeue in the holy Ghost 1. Acknowledging his Godhead 2. Taking him to be my Sanctifier and comforter 3. Putting all the confidence of my heart in him I beleeue the Church 1. The house of God 2. The piller ground of the truth 3. The mother of the faithfull Holie 1. By imputation of righteousnes 2. By inchoation of righteousnesse 3. By being consecrate to an holy and diuine vse Catholique 1. In respect of place 2. In respect of time 3. In respect of men the members of the same The communion of Saints which consists 1. In the vnion and coherence of the faithfull with Iesus Christ 2. In the vnion and fellowship of the faithfull one with another while they liue together here on earth 3. In that which these of the Church militant partake with those of the Church triumphant The forgiuenesse of sinnes 1. The guilt of them done away 2. The spot of them purged 3. The punishment remitted The resurrection of the body 1. Wherein there shall be a finall destruction of the workes of the diuell 2. Wherein there shall be a full manifestation of Gods mercy on the faithfull 3. Wherein there shall be a fearefull declaration of his iustice on the wicked And the life euerlasting 1. Which is the gift of our God 2. Which is the end of our hopes 3. Which is the complement of our happinesse The ten Commandements God spake these words 1 VVhose is the gretest authority 2 Whose words are words of veritie 3. Who requires our perfect obedience and the hearts sinceritie Saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage In the words of which preface that we should yield more willing obedience to the precepts following the Lord sets out vnto vs three things to induce 1. A declaration of his eternall rule and power 2. A promise of the goodnesse of his grace 3. A remembrance of his benefits before conferd The first Commandement Thou shalt haue none other gods before me First The things commanded in this precept are 1. That we know the true God and acknowledge him 2. That we fall downe and doe reuerence before him 3. That with purpose of heart and minde we cleaue fast vnto him Secondly The things forbidden in this precept are 1. Ignorance of God his word and works 2. Errors concerning God the persons of the godhead and their properties 3. The affection set on any other thing but God The appendix of the first Commandement Thirdly Promises and threatnings not exprest 1. If herein we harken to his voice we shall be his chiefe treasure aboue all people Exod. 19.5 2. If we like not to retaine him in our knowledge he will giue vs ouer to a reprobate minde and vile affections Rom. 1.26.28 3. If in our hearts we estrange our selues from him he also will be farre from vs and from our helpe The second Commandement Thou shalt not make to thy selfe any grauen image c. The things required in this precept are 1. That we be religiously carefull of all the parts of Gods seruice 2. That we stir vp our selues thereunto by all godly meanes 3. That we stoutly oppose against all corruptions which may defile the
pure worship of God The things prohibited in this precept are 1. Idolatry 2. Hypocrisie 3. Prophanenesse The Appendix of the second Commandement Thirdly An exhortation to obedience set downe at large 1. Because the God that requires the true worship and forbids the false is a mighty a iealous God 2. Because he punisheth the breach of this Commandement seuerely on the wicked and their posteritie 3. Because he rewardeth the obseruance thereof plentifully to the godly and their seed after them The third Commandement Thou shalt not take the name of the Lord thy God in vaine First The things inioyned in this precept are 1. That wee sweare in due and lawfull manner 2. That wee zealously confesse to Gods glory the truth and will of God that we know 3. That we call vpon the Lord and glorifie him giuing thanks vnto him Secondly The things forbidden in this precept are 1. That we vse no needelesse and vnholy oathes 2. That we speake not vnreuerently of God his word his workes or titles c. nor abuse them 3. That wee disgrace not our holy profession by an vnholy conuersation The Appendix Thirdly Threatning from God that he will be reuenged on those that sacrilegiously rob him of his glory which he will doe 1. Surely 2. Swiftly 3. Seuerely The fourth Commandement Remember the Sabboth day to keepe it holy First The things commanded in this precept are 1. That on the Lords day we doe all holy and religious works 2. That we cease from our worldly labours 3. That we rest from sin and wickednesse Secondly The things forbidden in this precept are 1. The foreslowing of the assēbling of our selues in the congregation 2. The doing of our ordinary works 3. The doing of the works of the flesh and of the diuell The Appendix Thirdly A reason drawne from the example of God 1. Who rested that day 2. Who blessed that day 3. Who sanctified that day The fifth Commandement Honour thy father and thy mother that thy daies c First the things required in this precept are 1. That we obey them in all things in the Lord. 2. That wee deale faithfully and thankefully with them 3. That wee shew our selues respectiuely kind vnto them Secondly The things forbidden in this precept are 1. Resisting them in their iust commands 2. Prouing vnfaithful and vnthankfull towards them 3. Hating of their persons and dealing frowardly with them The Appendix Thirdly A promise of long life to the obseruers of this commandement Now they prolong our daies 1. By their fatherly care prouisiō 2. By their praiers 3. By their blessing The sixth Commandement Thou shalt not kill First The things commanded in this precept are 1. That we be peaceable in our whole conuersation 2. That our hearts be fraught with pittie and compassion 3. That we defend and deliuer as much as in vs lieth our selues and others from danger violence and vexation Secondly The things forbidden in this precept are 1. Wrath and euill conceiued and hidden inwardly in the heart 2. All outward signes prouoking or incouraging to a mischiefe 3. Hurt and damage offered to any mans body and life in deede The Appendix Thirdly A threatning He that sheds mans blood by man shall his blood be shed Gen. 9 or The murtherers hore head shall not goe downe to the graue in peace 1. King 2.6 God in his iust iudgement 1. Either cutting him off by the sword of iustice 2. Or shutting vp his soule into the hand of his enemy 3. Or making the man of blood the executioner of himselfe The seuenth Commandement Thou shalt not commit adultery First The things required in this precept are 1. That for the preseruing of chastity we be religiously watchfull ouer all our members 2. That we tame our flesh and bring it in subiection 3. That we vse the remedy that God hath appointed against incontinency Secondly The things forbidden in this precept are 1. All acts of vncleannesse 2. All thoughts of vncleannesse 3. All things that may nourish lust and stirre vs vp to vncleannesse The Appendix Thirdly A threatning of fearefull iudgements which ouertake Adulterers who are punished of God 1. In their owne wiues God paying them home in their owne coine 2. In their owne bastard slips 3. In their owne persons The eight commandement Thou shalt not steale First The things commanded in this precept are 1. That I labour with mine hands the thing that is good Ephe. 4.28 2. That I pay to euery man the thing that I owe. 3. That I rest contented with the things that I haue 1. Tim. 6.6 Secondly The things forbidden in this precept are 1. That I take not any thing from any man with a strong hand 2. That I hurt not any man by craft or forged cauillation 3. That I be no picker purloining priuilie from my brother his goods and substance The Appendix Thirdly A threatning of Gods iudgement against the theefe 1. In his bodily life 2. In his soule 3. In his goods and substance The ninth Commandement Thou shalt not beare false witnesse against thy neighbour First The things commanded in this precept are 1. That wee set forth that which is good in our brother with deserued praise 2. That wee interpret that which is doubtfull in him in the better sēse 3. That we couer his infirmities and weaknesses in loue Secondly The things forbidden in this precept are 1. That in any wise wee speake not that which is false of our neighbor 2. That we speake not that which is true of him with a false heart 3. That we discouer not his infirmities discurteously nor aggrauate his faults The Appendix Thirdly A caueat to beware of the breach of this Commandement least transgressing it 1. We be made like vnto the Diuell 2. We be punished in the same kind 3. We be shut out from the presence of God The tenth Commandement Thou shalt not Couet First The things required in this precept are 1. That our hearts be full fraught with charity 2. That wee detest all sinne and iniquitie 3 That we delight in all righteousnes and equity Secondly 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 euil motion The appendix of this tenth Commandement as also of the whole decalogue Thirdly An instruction to vse both this and those as a looking glasse therein to behold and see our owne deformity wants and imperfections who transgresse this and the other Commandements daily 1. In thought 2. In word 3. In deed The Lords Praier Our father 1. NOt in name only but of our life and being also 2. In affection and 3. In effect and deed Which art in heauen 1. Of greatest maiestie 2. Of perfect happinesse 3. Of euerlasting continuance Hallowed be thy name 1. While beleeuing we doe after thy word and commandements 2. While we speake reuerently of thy great name and
feele in this life though the absolute comforts thereof he reserued to that other life in which I shall 1. Perfectlie knowe God 2. Fully inioy God 3. Worthily praise God Being vnited vnto God and coÌ„formed with God 2. If that eternall life be the end of my hopes I will learne farre to stretch them beyond this momentary life the perishing things thereof Gold shall not be my hope nor siluer nor seruants nor children nor wealth nor health nor bewty nor honor nor ease nor age but that life which is hid with Christ in God after which I sigh and long as one that is from home while I am here in the flesh knowing that there are prepared for me of God the things which 1. Eye hath not seene 2. Eare hath not heard 3. Neither haue they entered into the heart of man Es 64.4 1. Cor. 2.9 Being one of those that feare God and doe reuerence before him 3 If there be nothing to be desired which is not in that life if there be nothing to be wisht away which iâ— in that life why should I then regard this present life of troubles sorâ—ow sicknes danger need vexation which giues no satisfaction for contentment no secuâ—ity for rest and safegard to set my loue vpon it why should I not rather contemne it thinking on eternity and in the height of mine affection and earnest desire of this blessednes cry Come Loâ—d Iesu come quickly that I may also comâ— 1. To thy gladsome presence 2. To the sweet fellowshippe of thy saints in Heauen 3. To the blessed company of thine Angels Being made partaker of the fatnes of thine house Heb. 12.22 and the fulnesse of thy pleasures The diuision of the Decalogue 1. We may deuide the Commandements thus into three 1. A Preface of the whole 2. The precepts of the first table 3. The Commandemeâ—ts of the second 2. In each Commanâ—ement is hanled 1. The affirming part 2. The forbidding part 3. The Appendix Thereof 3. The Appendix of each Commandement is either 1. A promise 2. Or a threatning 3. Or some other reason Exprest in the Commandement or vnderstood The ten Commandements God spake these words 1. VVHose is the greatest authoritie 2. Whose words are words of veritie 3. Who requires out perfect obedience and the hearts sincerity Saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage In the words of which preface that we should yeeld more willing obedience to the precepts following the Lord sets out vnto vs three things to induce 1. A declaration of his eternall rule and power 2. A promise of the goodnesse of his grace 3. A remembrance of his benefits before conferd For he saith 1. I am the Lord Iehouah 2. I am the Lord thy God 3. I brought thee out of the land of Egypt out of the house of bondage Vse 1. A powerfull argument to moue vs to obey seeing he that requires our obedience is the Lord of power the almighty eternall onely wise God owner of all that is in heauen and in earth who abideth the same for euer vnchangable in his 1. Essence 2. Will and 3. Workes And therfore in right of his dominioÌ„ respect of his excellencie requires our seruice 2. A pithy perswasion to affect our soules to yeeld him ready seruice seeing he is no strange God that requires it but our God ours not onely because he hath created vs doth preserue and gouerne vs as he hath and doeth also all the rest of his creatuâ—es but because he doth singularly participate and manifest himselfe vnto vs louing and fauouring vs before all others in as much as hee hath 1. Chosen vs for his own inheritance 2. Called vs to the knowledge of himselfe in his sonne 3. Inspired vs with his grace and holy spirit And therefore with the remeÌ„brance of this his goodnesse would win our hearts 3. A forcible reason to stirre vp our mindes readily to receiue and haâ—â—en to his words seeing he that spâ—akes them hath before deliuered vs as Israel from Egypt and the house of seruants so our soules and bodies from the 1. Diuell 2. Sinne and 3. Death And therefore in regard of so great purchase and deliuerance expects our thankfulnesse The first Commandement Thou shalt haue none other gods before me 1. The affirming part of this precept Iehouah must be our God The things commanded in this precept are 1. THat we know the true God and acknowledge him 2. That we fall downe and doe reuerence before him 3. That with purpose of heart and minde we cleaue fast vnto him For 1. Otherwise he cannot be our God neither can we be his people Ier. 24.7 2. Otherwise we cannot glorifie him as God nor be thankfull Rom. 1.21 3. Otherwise wee cannot tast and see how good and gracious the Lord is Ps 34.8 Vse 1. As therefore we desire that when God writes vp his people he should not passe by vs so should we indeuour also to know him for our God as he hath reuealed himselfe vnto vs in his word and workes and knowing to acknowledge him 1. With our hearts 2. With our mouthes 3. With our workes As it becommeth those that call vpon his name 2. As obedient children to the fathers of their bodies are in their inward well affected and with their whole minde will and heart doe honour and respect them so should we much more God which is the father of spirits rendring vnto him from our soules 1. Honor 2. Obedience 3. Thankfulnesse As it beloÌ„geth to such glory power goodnesse 3. As we would haue the Lord to be with vs in all our troubles and aduersities standing on our side against al that rise vp against vs as we would haue him to lift vp the light of his countenance vpon vs to cheere and to refresh vs as we would heare his voice which is sweete and see his countenance which is comely so let vs cleaue to God Cant. 2.14 and make the Lord our stay Ier. 17.7 knit vnto him alone in 1. Affiance 2. Loue and 3. Feare As it beseemeth well his Saints and is agreeable to his holy will Perkins 2. The forbidding parts of the first commandement We must preferre no other thing aboue the head of our ioy The things defended in this precept are 1. Ignorance of God his word and workes 2. Errors concerning God the persons of the god-head and their properties 3. The affection set on any other thing but God For 1. How can we imbrace and worship the things we doe not know Act. 2. How can we be saued if we erre concerning the trueth 2. Thes 2.10 3. How should we not desire the chiefest and greatest good Aug. l. de nat gra Chrysost Vse 1. Although therfore there are some things which are better for vs not to know then to know although we may be ignorant of some things without sinne yet can there be nothing
sweare by heauen or earth or any other oath Mat. 5.34 Iam. 5.12 2. We must feare this glorious and fearfull name the Lord our God Deut. 28.58 3. Wee must not take the name of God in our mouthes Psal 50.16 if we hate to be reformed and haue cast his words behind vs. Vse 1. Come hither therefore all you wicked and men of impure lips you that are so farre from making conscience of idle wicked words that you make no conscience of foule and blasphemous oathes see here condemned your prophane and rash swearing your blasphemies your cursings and your periuries wherewith you haue grieued the excellency of Heauen and withall procured 1. Hurt to our owne soules 2. Hinderance of Gods glorie 3. Offence and griefe of hart to the Christian hearers And let this teach you to forsake this sin 2. Come hither you wilfull scorners prophane deriders and horrible abusers of Gods holines you that haue vsed the name of God his word and titles with no fit respect speaking of them contemptibly and without due regard as of vile and common things see here condemned your prophanenes and abhominable impiety who haue spoiled the Lord of his honour whereas his name and Scriptures by you 1. Haue beene iested at 2. Haue been wrested 3. Haue beene abused to inchantment And let this make you treÌ„ble at his word 3. Come hither you that draw neere vnto the Lord and honour him with your lips and in yoor harts and waies depart farre from him you that make profession of religion yet liue in all prophanenes 2. Sam. 12.14 Aug. in Ps 23. giuing thereby great occasion to the enemies of the Lord for to blaspheme see heâ—e condemned your halting and your double iniquity who calling your selues the seruants of the Lord yet liue like the sons of Belial and thereby are a câ—use of 1. Great griefe to the godly 2. Great scandall to weake 3. Great hardning to the wicked And let this cause you leaue your croaked waies 3. The Appendix A threatning from God that he will be reuenged of those that sacrilegiously rob him of his glory Which he will doe 1. Surely 2. Swiftly 3. Seuerely For 1. The mouth of the Lord hath spoken it 2. He will be a swift witnesse against all such impiety 3. He will not spare in the day of vengeance Vse 1. Albeit therefore the breakers of this precept may in this case despise the lawes and wrath of men who haue but sillily prouided against this transgression and doe very slowly punish it and are oft times very little or nothing offended when Gods name is abused and his holines prophaned or if they take it to heart it is not so much to them as if their owne credit were called in question yet when the Lion hath roared who will not feare Amos 3.8 when the Lord hath spoken and threatned sure vengeance who will not be terrifiâ—d from this sinne which hath in it neither 1. Pleasure nor 2. Profit nor 3. Shew of any good Which might induce men to incurre this wrath 2 Albeit in other sinnes wicked vngodly men grow bold on Gods sufferance and their heart is fully set in them to do euill because sentence against an euill worke is not executed speedilie Eccle. 8.11 yet let all men take heed of prouoking in this kinde for their iudgement sleepeth not that offend on this fashion and vengeance is against them on the way the zeale of the Lord wil hasten it and bring this thing to passe 1. That the mouth of all wickednes may be stopt 2. That others may feare because of the iudgement 3. That honour may be giuen vnto God Which should deter vs from this hainous sinne 3. Albeit as the law takes no notice of the least things so God takes not present vengeance of euery small sinne because he will not alwaies be chiding yet will he make his plagues wonderfull against this sinne for his curse shall come into the house of the offender to consume it Zach. 5. his curse shall ouertake the swearers and blasphemers in their soules and in their bodies when he beginnes with them in vengeance he will not spare when he begins he will also make an end and he will do a thing vnto them at which both the eares of them that heare it shall tingle 1. Sam. 3.11.12 as it appeares vnto vs 1. In many examples in the word 2. In many examples in other writings 3. In many examples in the world Which should assure vs that hee will not spare The fourth Commandement Remember the Sabboath day to keep it holy Six daies shalt thou labor and doe all that thou hast to doe But the seuenth day is the Sabbaoth of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy man seruant nor thy maidseruant nor thy cattell nor thy stranger that is within thy gates For in six daies the Lord made heauen earth the Sea and all that in them is rested the seuenth day wherefore the Lord blessed the Seuenth day and halowed it 1. The affirming part of this commandement We must keepe this an holy rest vnto the Lord. The things commanded in this precept are 1. That on the Lords day we doe al holy and religious workes 2. That we cease from our worldy labours 3. That wee rest from sin and wickednesse For 1. They suite well with the season in holy day holy workes 2. In it wee must doe no manner of worke 3. So the Lord by his spirit shall worke in vs his good worke Vse 1. Hereby therefore am I taught and shewed that as I should at all times as much as my vocation and necessitie will permit be carefull to visit Gods temple to heare and reade his word and meditate thereon to call vpon the Lord by praier to doe the worke of piety and charity and as much as in me lieth to stirre vp others also thereunto so should I especially on this day do the workes of the day that is 1. Make praiers and sing praises vnto God 2. Gather instruction to mine owne soule meditating on Gods holy word and workes 3. Exercises the works of mercy to my brethren As he hath coÌ„manded that is the Lord of the day 2. Here I perceiue that as to liue idely on the other daies is damnable so to be troubled with Martha about the many things of this life and of this world on this day is abominable wherein is commanded a remission of all seruile labours and the workes of our callings that wee may serue God more freely in our places whom we are this day especially to honour with our 1. Bodies 2. Soules and 3. Substance Prou. 3.9 As he hath required that appointed this rest 3. Hereby I am instructed that I must not rest this the Lords day as the people of Israel did fast in their day Es 58.4 for strife and debate and to smite with the fift of wickednesse
maintenance of your liues and loe hereby you cut off your liues as 1. The word of the Lord hath spoken Pro. 21.7 Pro. 1.19 2. The law of man hath decreed 3. Examples are to frequent to bee seene Such is the issue of your wicked waies 2. Is it not a goodly gaine that you haue gotten by your falshood to winne drosse to leese your soules or thinke you that you shall not pay for it so great a prise Aug. de ver dom c. 20. consider with your selues and reason from the lesser If he shall bee cast into the fire that hath not giuen of his own where thinke you shall he be cast that hath inuaded another mans If he shall burne with the diuell that hath not cloathed the naked where thinke ye shall he burne that hath spoiled him of his raiment heare therefore you thieues and deceiuers and feare the horror of that place where there is 1. No ease of torments 2. No drop of consolation 3. No hope of release Such are the punishmâ—nts thâ—t abide you there 3. Hâ—â— Is not this a goodly couetousnesse that you hâ—â—â— coueted to your houses you that would grow rich by theft and rapine you haue added the riches of vnrighteousnesse to the rest of your store and that like a fire will eate vp all your substance when you brought your robberies into your dwellings you brought in with them also a curse 1. That will cleaue like the leprosie to your wals 2. That will vndermine the foundation 2. That will make your hoasts to spue out your generation Such is the reward of your vnrighteous dealing The ninth Commandement Thou shalt not beare false witnesse against thy neighbour 1. The affirming part of this precept We must defend our neighbours credit reporting the trueth of him The things commanded in this precept are 1. That we set foorth that which is good in our brother with deserued praise 2. That we interpret that which is doubtfull in him in the better sense 3. That we couer his infirmities weakenesses in loue For 1. It is an especiall benefit to be praised in honest things Nazianzen 2. Charily that thinkes no euill is inclined to beleeue and iudge the best 1. Cor. 13. 3. Thus we shall shew the affection of the members of the same body one vnto another Now then Vse 1. If as the sauour of a sweete ointment so is the blessing and benefit of a good name wherein can we recompence our neighbour better to refreshment then remembring his good things which will be vnto him a spurre in the way to others an incitement to like things for 1. Praise brings forth emulation 2. Emulation brings forth vertue 3. Vertue brings forth felicity Which is the end of all that is desired Naâ—ianzen and whereto all the motion of a good man is referred 2. If we would haue our brethren to abstaine from al hard censures and sinister iudgements of vs then must we doe the same also by them looking with a fauourable eie on all their actions speaking fauourably in all their courses if their matters be not so exorbitant that they will admit of no excuse for wee must still remember 1. That the same coine shall be paid to vs 2. That the same iudgement shall be made of vs 3. That the same measure shall bee met to vs. Which we haue made to bee paid of met to others Mat. 7.12 3. If we would not that others should blase foorth our slips our foolish speaking vndiscreete behauior when we chance to be transported with the passions of anger griefe and ioy if wee would not haue other mens eies too curious in obseruing vs their mouthes to open in laying vs open where we are most weake let vs remember that we doe not so by them but rather salue the sorâ— that there may be an healing then discouer the greatnesse of the wound to make for a reproach for it is a part of our wisdome and loue to the brethren 1. To passe by their offences towards vs. 2. To excuse their errors towards others 3. To hold them vp where they are ready to fall Which is the garmeÌ„t of charity that couereth all their nakednes Gen. 9.23 2. The forbidding part We must lay nothing wrongfully to our neighbours charge The things forbidden in this precept are 1. That in any wise we speake not that which is false of our neighbour 2. That we speake not that which is true of him with a false heart 3. That we discouer not his infirmities discurteously nor aggrauate his faults For 1. We must put away lying Eph. 4.25 2. God loueth and requireth the trueth from the heart 3. As we would that other men should doe to vs so must wee doe also vnto them Mat. Vse 1. Marke this therefore you that say and thinke as it is in the 12. Psalme our lips are our owne that take vnto your selues liberty to speake what you list your flatteries and backbitings your officious and pernitious lyings are notorious besides your priuate and secret transgression with your tongues you haue also publikely faulted with this member in faâ—e witnessing and false sentencing and when you should haue stood for the trueth you haue beene silent whereby 1. God hath beene much offended 2. Your neighbour greatly iniured 3. Your conscience sorely hurt So hainous is the breaking of this precept 3. Consider this you that will report mens words and not their meanings to bring them into hate and danger you that can make the worst of bad in your brethren dissembling that in them which you know to be good you that can so well act the part of the diuell who when hee speaks not falsum an vntrueth speaks the trueth adfalsum that he may deceiue what auaileth it to the keeping of this commandement though your tongues cannot bee conuict of falshood when your hearts are full of fraud and iniquity a man in the iudgement of God is a lier and slanderer though he speake nothing but true of his brother if he speake true of him with a false heart which he may doe 1. Accusing him to get him blame 2. Praising him to procure him enuy 3. Flattering him to make him sail into his net So open and odious are these sleights to God 3. Harken to this all ye that can so slippe ouer al your brethrens good parts and vertues as if you did not see them to insist on their infirmities prie into their faults and blaze them in their frailties you that can so soone espie an hole in your brothers coate and make it wider or else deale with their vntoucht fame as Ashijah the shilonite did with Ieroboams new garment 1. Reg. 11.30 rent it in twelue peeces Is your brothers reputation and credit no more precious in your eies but that in euery light offence you are ready to accuse him and make his trespasse great See what God hath here defended 1. That we should not easily suspect or
the Diuell Because it puls vp euill by the rootes 2. Here is a reproofe of our carelesnesse in respect of our soules and selues we are aduised to whom we open when our doores are shut and what guests wee suffer to tread ouer our threshold and sit downe with vs in the house but we are carelesse of our soules to keepe the doores and passages while wee admit of euill guests flying thoughts glances and fancies which are of the diuels sending who if he get within vs will soone make sure his standing he surely will suggest but wee should not consent he will thrust violently to come in but we must shut the doore against him and resist him in the strength of God who 1. Visits vs that wee may fight 2. Helps vs that wee may ouercome 3. Confirmes vs that we may not faint Because his power should be perfected in our weaknes 3 How are we to be admonished that when the world of euill is giuen either out of our owne corruption or otherwise that we incline not our eares and hearts vnto it to take pleasure in it for euill knowes no rest but like a stone that is roled from the top of a steepe hill finds not where nor how to stay his course till it come into the lowest valley and as fire beginning at the ground and catching in the timber of the wall ceaseth not till it clime vp to the roofe flame aboue it and at last consume bring all the house into ashes so is euill and our corruption if it be once set a worke it neuer ceaseth stirring till it tumbles vs into the lowest hell so is the fire of our corruption if it be not carefully watched couered it will easily set the whole frame of our nature in so great a combustion that much water will not quench it and there is no escaping of this flame vnlesse 1. Wee abstaine from things forbidden 2. We delight in things lawfull 3. Giue our consent alone to godlines Because the sire is so violent our nature so combustible 3. The appendix of this tenth Commandement as also of the whole decalogue An instruction to vse both this and those as a looking glasse therein to behold and see our owne deformitie wants and imperfections who transgresse this and the other Commandements daily 1. In thought 2. In word and 3. In deed For 1. Euery imagination of the thoughts of mans heart is onely euill continuallie Gen. 65. Gen. 6.5 2. Nothing but corrupt communication proceeds out of our mouths Eph. 4.29 3. Our whole liues are nothing else but a walke of wickednes and common trade of impiety Now then O Lord Vse 1. How should this humble and cast vâ— downe in respect of our thoughts how regular wouldst thoâ— haue them but oh what a disorder doe we espy amongst them what holines and sanctification doest thou require in them but how vncleane and wicked doe we finde them how doe we find our selues in them captiued and sold vnder sinne for wee daily and hourely 1. Conceiue that which is euill 2. Incline to that which is euill 3. Consent to that is euill Helpe Lord free vs from this wofull bondage 2. How should this humble and cast vs down in respect of our words O Lord thou hast giuen vs tongues and vtterance to speake to thy praise but therwith we blaspheme and pollute thy holy name thou hast giuen vs ability of speech that therewith we might edifie our brethren but we peruert them with our leasings and boastings and with our false tongues we hurt and slander our owne mothers sonnes thou hast created the fruit of the lips peace but we haue dipt our tongues in the poison of Aspes and in the gall of Dragons and made them sharper to wound then anie two edged sword O Lord this is our infirmity this is our death that where euermore wee should be giuing of thankes there is alwaies in our mouthes the rottennes of 1. Of bitter speaking 2. Filthy communication 3. Foolish talking Ephe 5.4 Helpe Lord heale vs of this euill sicknes 3. How should this humble and cast vs downe in respect of our workes thou hast giuen vs thy word and these commandements as a rule thereby to square our liues thou hast opened our eies and set vs in a good path and said vnto vs this is the way walke in it and if this were not sufficient to thy rule thou hast added thine example to thine owne precept thine owne patterne but wee will neither hearken to thy voice in thy word nor conforme vs to thine example but haue set vp thine arch enimy in our hearts to resemble him in all his parts as all our deeds and aâ—â—â—ons doe well witnes which are 1. Pleasing to the diuell 2. Displeasing to thee 3. Hurtfull to our neighbors and our selues Helpe Lord pardoÌ„ all these our misdoings The diuision of the Lords Prayer The Lords Prayer is thus to be diuided 1. The proeme Our Father 2. The petitions Hallowed c. 3. The thankesgiuing For thine is An exposition on the Lords Praier Our Father 1. NOt in name onely but of our life Act. 17.28 and being also Grâ—â—aten inâ—râ—dom 2. In affection and 3. In effect and deede For thou hast 1. Created vs 2. Adopted vs and 3. Ministrest all good things vnto vs. The vse 1. How should wee not wholy bestow our liues in seruing thee which haue this that we are breath and liue from thee Who 1. Fashonedst vs beneath in the earth 2. Breathedst the breath of life into vs. 3. Broughtest vs aliue and safe out of the wombe Such is thy power and might in the workes of thy hands 2. How should we not loue the brethren to liue with them in the bond of peace and vnity how shold we not loue thy loue againe being taught and shewed such loue of thee Who 1. Louedst vs to choose vs to thy selfe before all worlds 2. Louedst vs when we were yet thine enemies 3. Louedst vs redeeming vs vnto thy self calling vs to thy grace and conserning vs in thy grace Such is the fauour that thou diddest beare vnto vs. 3. How should we not rely vpon thee with full trust and praise thee for the good things that thou hast giuen vs with all thankefulnesse which makest all thy creatures to serue vs For our Bradford Martyr 1. Necessitie 2. Commodity and 3. Admonition Such is thy prouidence care towards vs. Which art in heauen 1. Of greatest maiesty 2. Of perfect happinesse 3. Of euerlasting continuance For 1. Thou art higher then the highest 2. In thy presence is the fulnes of ioy 3. Thy yeares shall not faile Vse 1. Therefore doe wee come vnto thee in all humility with full confidence that thou wilt 1. Grant that we pray for 2. Deliuer vs from that wee pray against 3. Accept the calues of our lips Because thou art as gratious as wee esteeme thee great 2. Therefore doe we despise
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
of the word to know when his heart is vpright and when it is corrupt How shall hee bee able to try or examine his faith that knowes not of what faith hee is led in blindnesse misled in superstition and can say no more of what he belieues but that he belieues as the Church belieues Herein the blinde guides of the Church of Rome haue much abused the Church and simple ones of the church herein the doctrine of the church of Rome is contrary to the Apostles doctrine for if euery man be to examin himself it is manifest that no man that comes to this Sacramēt must be so ignorant as not to know what is required to be in himselfe what hee is to search for in himselfe which he can neuer doe which can say no more for his faith then that he belieues as the Church belieues not knowing what the Church belieues If a man can examine himself and do not his neglect is haynous his danger is more great if we will not search our selues he that hath fierie eyes will search vs Let no man think to lie hid in the multitude and say if God haue a list Omnes punire nocentes quando ad m◠veniet to punish all offenders when will he come to mee When the King came in the Gospell to see his guests hee espied one that had not on a wedding garment and he bid take that one and binde him hand and foote and cast him into vtter darkenes there was but one Iudas at the Supper with our Sauiour and the diuell entred into him This is a duty required the neglect of it is not without danger for that besides it may bring on vs the euerlasting punishments a thing greatly to bee feared it makes vs also in perill of temporall punishments for so saith the Apostle in the wordes that follow for this cause many are weake and sickely amongst you and many sleepe As euery one of vs therefore would bee carefull to auoide both the temporall and eternall punishments so let vs come to this table prepared hauing before examined Euery man then must examine Examine himselfe but whom himselfe so saith the Apostle Let a man examine himselfe This may serue for a reproofe of the curiosity of many men who when they are as Canes venatici to enquire and finde out in other mens faith and manners are as blind bats and beetles in their owne what hast thou may I say to such a one to iudge of thy brother hee stands or fals to his owne master Enquire into thy selfe and why iudgest thou of thy brother knowest thou what teares he hath shed before God in secret for his sinne knowest thou what ardent sighes and violent praiers hee hath powred out before God that there might bee an healing of his infirmity and doing away of his sinne Iudge thy selfe so shalt thou not be iudged looke into thy selfe looke not thus about thee Correct thine owne life and manners enquire not into thy Neighbors Heare what one saith well Graue curiositatis vitium c. Grieuous is the vice of curiositie because while it leades a man out of himselfe to enquire into the life of his Neighbour it doth alwaies hide from him his owne hidden things that knowing other mens affaires hee may bee ignorant of himselfe For it cannot bee that hee that attendes thus to others should bee carefull of himselfe and therefore Augustine saith well Curiosi ad inuestigandum vitam alienam desidiosi ad corrigendam suam They that are curious to looke into other mens liues are very sloathfull to amende their owne But our Apostle requires of euery one that will bee a fit guest to come to this Table that hee leaue off to meddle of other Mens liues and enquire into them that hee come home by himselfe and to himselfe set in order the things of his own house descending into himself sounding his owne heart iudging of his owne faith trying his owne workes examining his owne loue And when hee hath so done then may he approach and draw neere vnto this Table else may the diuell enter into him as into Iudas with the soppe else as the sons of the Prophets said Mors in olla there is death in the pot so may he chance to finde that there is also Mors in calice death in the cup. Yet this is not so stricktly to bee vnderstood Who are also to examine others as if no man were to be watchfull ouer others and carefull and diligent to examine others the minister the father of a family are besides themselues to examine their flocke their children seruants I and my house saith Ioshua will serue the Lord so these are to be carefull of others as the minister of the Lords house the father of the family in his owne house that those belonging to their charge be well instructed in the way of God Of my hand said Iudah to his father Iacob concerning his brother Beniamin Gen. 43.9 shalt thou require him and if I bring him not backe vnto thee I will beare the blame for him for euer so may we say concerning those that are set ouer others of the Lord that God will require them at their hands and if through their default they perish they shall beare the blame of them for euer This euery Minister and Maister of a familie must consider that in the Church of Christ he beares two persons the first as he is a Christian the second as he is a gouernour as he is a Christian he is to examine himself as he is a gouernour he is also to examine others If a man should aske me now of this examination after what manner it is to be done The manner of examining our selues I shall answer him not slightly perfunctorily and for fashion onely as the formalists of the world doe all the workes of religion but seriously exactly and vprightly ripping vp our hearts and descending into our thoughts carefully and diligently viewing what image and superscription they beare vpon them considering directly our owne infirmities what sinnes we are most inclined and subiect vnto Bernh that we may be hartily contrite and sorrie for them and labour to amend them what defect of knowledge zeale and loue there is in vs that wee may labour to reforme it If there be any sore or vlcer in our soule whether it be of wrath or enuie or luxuriousnesse or worldlinesse we must not deale with it as the sores of our bodies affraid to touch them but we must descend into it finde it out search into the corruption thereof confesse it and leaue it It is not a generall confession that will serue our turnes to say in the words of the Publican Lord be mercifull vnto me a sinner but wee must bring forth our particular and beloued sinnes Agag and the best of best of the cattell that which wee haue kept to sacrifice not vnto God 1. Sam. 15 8.32 but to the diuell
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
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
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