A CHRISTIANS PREPARATION TO THE WORTHY Receiving of the Blessed Sacrament of the Lords Supper. Nunquam satis dicitur, quod nunquam satis discitur. LONDON, Printed by Augustine Mathewes, for Tho. Thorp. 1622. TO THE RIGHT High and Illustrious Lady, the Lady FRANCIS, Duchess of Leonox, Countess of Richmond, etc. Most excellent Lady. THe special grace your Grace did me, when not long since, you were pleased to Discourse of the Blessed Sacrament, hath emboldened me (having ever sithence studied how to show myself thankful) to invite your Ladyship to the reading of this my Discourse (A Christians preparation to the worthy Receiving of the Lords Supper) which I most humbly present, in hope of good acceptance, at least of pardon, as coming from Your Grace's most devoted daily Beadsman. Theoph. Landavensis. To the Reader. CHristian Reader: when this small Tractate was first written by the Reverend Author, it was intended only for the private use of a Noble Friend of his; and not for public Cognizance. But the Copy thereof being communicated to certain High and Honourable Personages, They were very earnest with Him, to have it committed to the Press His Medestie holding it unworthy any Estimation at all, was very loath to venture it to the common Destiny of Books, Censure. Which when I (being one whom he vouchsafeth to descend so low as to call Friend) did understand, I made bold to entreat the perusing of it: and afterwards, having by incessant importunity, expugned His too much bashfulness, I extorted from him, at the last, a Permission to publish it. For howbeit I knew that diverse Learned and Godly Divines had written upon the same Subject, & that eating too much Manna, hath made the world sick of a Surfeit; yet I was persuaded, that some of the Meaner sort of people might reap some ghostly comfort and Instruction by This, as well as Others of highest Rank had done before. And further, considering with myself his Majesty's late gracious, wise, and godly Directions to the Clergy, touching Catechising; I thought that this small Treatise agreeing and consenting with those Directions, and treating of one Branch of the Catechism, might prove not altogether unuseful to any. Much I will not say in Commendation of it: but thus much I may; and thou also wilt (if neither Ignorance do blind, nor Prejudice hoodwink the eye of thy judgement) boldly and truly affirm; That it savoureth not either of the Superstition of the One, or Bastard and fantastic Novelty of the Other Aberration in Religion: but speaketh the same Old and Orthodox Doctrine (though not in the same Syllables) that is comprised in the Articles, the Homilies and Catechism of the Church of England. And those are our Rule to direct all our Instructions by, in this kind. Thus wishing thee as much ghostly Benefit by it, as the Author did to that Religious and Noble Personage, whose Pious desire did first set him on work to Compose it, I rest Thine, and the Author's Friend in Christ jesus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not Life to All. For to some it is Death and Destruction. For, He that eateth and drinketh unworthily, eateth and drinketh ●r. 11. 29. his own damnation. 'Tis very strange, that so Contrary effects, (as Life and Death) should spring out of one and the self same Cause. Doth a Fountain send out at james 3. 11. one place bitter water and sweet, saith St. james? That may not be granted. And yet the same Sacrament of Christ his blessed Body and Blood, Mors est malis, vita Bonis, as Aquinas In Hymno. speaketh; It is Death to the wicked & unworthy, and Life to the godly and worthy Receiver. But, Certainly, these two Contrary effects do not Naturally proceed from the Sacrament itself: but the One, (viz. Death) is caused by It, no otherwise then accidentally, and improperly. For the Sacrament itself was ordained by Christ, to be an Instrument of spiritual Life; and no cause of Death or Damnation at all. But we have a common saying in the Schools, That Omnis causa agit secundum dispositionem Subiecti; Every cause doth work according as the Subject, (which it is to work upon) is fitted and disposed. Therefore Experience showeth, that one and the same Heat of the same Sun, doth Harden the Clay, and melt, or mollify the Wax. The same meat, doth nourish and strengthen an heathfull and sound body; which, if it be eaten by persons of sick and corrupted stomaches, doth but increase their Disease, and degenerate into the malignant humour of the sickness itself. So, howsoever the Sacrament of the Lords body doth augment grace in the prepared heart of a penitent Receiver: yet the impenitent and obstinate sinner, by partaking of that holy mystery, becomes more sick in Soul, and more crazed in Conscience, than before. That happeneth to him in Soul, which is reported to have befallen Sabellicus lib. 8. Henry the Emperor in his body; Cui in hostiâ consecratâ venenum attulit interitum, Who was poisoned by receiving the consecrated Host. The Ark of the Covenant received into the house of Obed Edom (for the space of three months) brought great benefits, and much happiness with it. For the Lord blesse● Obed. Edom, and all his household. 2 Sam. 6. 10. Yet for all that, the Philistims had the same Ark amongst them, for a much longer time; and they were so far from reaping any benefit or benediction by it, that the Lord poured his curses and plagues upon them, for detaining it. The reason of which different effects, was the Difference and Dissimilitude of the Lodging or Room into which the Ark was received. Obed-Edom entertained it with all humble reverence, and pious devotion of a sanctified heart: The Philistims received it so indevoutly and unreverently, that they forbore not to place it by their Idol Dagon. So this 1 Sam. 5. 2. heavenly Sacrament becometh Death to the bad, and Life to the good: by reason of the diverse Disposition, and different preparation of those persons which are partakers of it. Some▪ like Obed-Edom) prepare their Souls before hand, to receive it with Faith, Penitence, Humility, and Reverence: Others (like the Philistims) make no such reckoning of it, but receive it hand over head, into an impenitent, an unsanctified, & an unprepared heart; an heart wedded to wickedness, and do place it among their dear and darling sins; which they upon, & adore no less, then if they were their Idols. That therefore we may know How to receive this food of our souls in such manner, as it may bring Life, and Grace, and Salvation to us, the Apostle setteth us down the way, in his first Epistle to the Corinth's, the 11. Chapter, at the 28. verse. Let a man therefore examine himself, etc. Which words of the blessed Apostle contain a Double charge: First, that we try before we eat; and secondly, that we eat after trial. Before we do Communicate, the Apostle requires Trial of ourselves: and then, after Trial and Examination, he commands us to communicate. And so he encounters with two sorts of men; whereof the One eats of this Bread, and Tries not▪ and those offend against the first part. The Other try themselves; but do not eat of this Bread: and these fail against the second. The first enjoineth a Preparation, the second a Participation. In the first, we may consider two things: 1. Persons Examining, 1. Every man. Examined: himself. 2. Parts. Manner of examination. Matter 1. The person that is to Examine, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Erasmus and Beza render Quisque, Boet. Leitur. every Man. This duty than is laid upon every one, be he subject, or sovereign Priest, or of the people. Which observation overturneth the Implicit Faith of the Romish Church. For every Layman and woman ought to turn Confessor, and Examiner, and to be endued with sufficient knowledge for this heavenly Business. He must look not only through the Spectacles of the Priest, but also see with his own Eyes, and be able to Try himself. 2. The person that Every man is bound to try and examine, is Himself: that is, his own person, not the persons of other men: for a man to set up his Consistory in the Conscences of others, is Pharisaical pride and presumption. We must not be busy Bishops in other men's Dioceses, but 1 Pet. 4. 15. 1 Thes. 4. 11. meddle with our own business. We must not break our neighbour's head with the Pharisee; (God I thank thee, I am not like other men, etc. nor like this Publican) but smite our own breasts, with the Publican; and say, O God be merciful to me a sinner. Saint Augustine complained of men in his time, that they were Curiosi ad cognoscendum vitam alienam, desidiosi ad corrigendam suam: and Reverend Hooker sayeth of men in our Time, That their Virtue is nothing else, but gladly to hear the reproof of others vices. And herein they are not unfitly resembled to Tailors and Barbers; whereof the one doth Measure, and the other doth Trim all others, except themselves. But our Saviour Christ would not have us to trouble ourselves about the Mote in our Brother's Eye, but rather to Math. 7. pull out the beam that is in our own eye. And Saint Paul, in this place, chargeth us not to pry into the lives of others, but to try and examine our own selves. Leaving therefore the persons Examining and Examined; we come to the Parts of Examination; and they are Two: One, concerning the Manner; and the other concerning the Matter of our Examination. The Manner of our Examination consisteth in these two: Namely, that it be made, first Uprightly; secondly, Necessarily. First, it is required, that in examining our consciences, we deal uprightly, faithfully, and sincerely with God. For so much is employed in the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Examine: which commands a diligent and narrow search, and an earnest and exact enquiry; such as Lapidaries and Goldsmith's use, to find out True Mettle from Counterfeit. The fraudulency of man's heart is unsearchable by any on earth, save by the Spirit and Conscience of a man's own self. We ourselves ●or. 2. 11. therefore are to call ourselves to examination before our own Consciences, which will either accuse us, or excuse us, Rom 2. 15. in the things that we have done. If our Heart, or Conscience do condemn us, God is greater than our heart, and knoweth all things; but if our heart condemn us not, then 1 john 3. 21. 22. have we boldness towards God. We are therefore to examine ourselves with a sincere Conscience, not seeking to dissemble or excuse any manner of sin, be it never so dear unto us; Lest, in so doing, we do rather provoke the Lord to anger, then appease his wrath. One saith, that Conscientia est scientia cum scientiâ; Scientia nostra cum Scientiâ Dei congruens: a Knowledge in us agreeing with another Knowledge which is in God. In which regard, some have compared the Conscience to a Tally. Bakers and Brewers (& such Tradesmen as use to deliver their commodities to their Customers upon Tale) are wont to cleave a stick in Two, and to give to their Customers the one side of it, keeping the other to themselves; and ever, as they deliver out their wares, they make a certain number of Marks and Nickes upon both parts of their Tallies, to keep even reckonings: So that if either go about to deceive other, they need but to draw out Their side of the Tally, and That will soon discover the Truth. Every action which we do, be it good or bad, is marked and nicked upon the Tally of our Conscience, and God's Science: if we have laboured to deface or scrape out any thing that hath been marked on our side of the Tally; God needs but to draw out that which is marked on his side, and That will soon convince us of falsehood. For God is greater than our heart: And therefore it stands us in hand to deal Truly, and uprightly with him. Secondly, examination must be made, not only Uprightly, but also Necessarily: and This we may gather out of the word (Therefore.) Whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shallbe guilty of the Body and Blood of the Lord. Therefore let a man examine, etc. Trial of ourselves then is necessary, both in respect of the duty enjoined, and of the Danger if we neglect that duty. In respect of our duty: For Christ in his first Institution, used a commanding. Term: Do This. Do this in remembrance of Me. So that it is Luke 22. 19 not in our choice to Do it, or not to do it. If any be not fit, he must endeavour to make himself fit: and the way to make him fit, is Examination. Let a man therefore examine himself, etc. Secondly, Trial is necessary in regard of the Danger, if we receive the Lords Body unworthily. 1. The danger is in respect of the sin: verse 27. He is guilty of the Body and Blood of the Lord. 2. The punishment for sin. Which punishment is twofold: General: verse 29. He eateth and drinketh his own damnation. Particular, verse 30. For this cause many are weak, and sick, and die. From the Manner of our examination, Id. Ibid. we proceed to the Matters, concerning which every Communicant must be Tried, and they are summarily Two, viz. Repentance, and Faith. These two are like Hypocrates his Twins: they go together hand in hand: For there is no True repentance without a lively faith; nor a lively faith without true Repentance. We attain to Repentance, by the sight and knowledge of our Sins. Our sins are discovered, and made known unto us by the Law of God. Every sin is as a spot or stain upon the Soul; and the Law of God is a Looking-glass of the Soul, which showeth every spot and wrinkle. It is behooveful jam. 1. 21. then for every one to set this Glass before him, Sacra Scriptura, quasi speculum quoddam, mentis oc●lis obiicitur: ibi pulchra nostra in Christo prospicimus, ibi foeda nostra in nobis cernimus. Bernard in moralib. and according to it, to examine the beauty or deformity of his Soul. The sum of this Law of God is comprised in the Decalogue, or Ten Commandments. Which Commandments are divided into Two Tables. The First, containing the duties which we own unto God: The Second, the duties which we own unto our neighbour. The First, commandeth all manner of Holiness, that we own to God: the second commandeth Righteousness to our Neighbour. The Commandments contained in the first Table are four. The first whereof is this. 1. COMMANDMENT. Thou shalt have none other Gods but me. The Duties commanded in these words, are principally seven. 1. The acknowledging of the true God, as he hath revealed himself in his Word. 2. To fear him more than all. 3. To love him above all creatures in heaven and earth. 4. To put all our Confidence and trust in him. 5. To humble ourselves before him. 6. To be patiented, and content with what he is pleased to send, or lay upon us. 7. To Hope in him only. Sin's forbidden in this commandment are: 1. Ignorance of the true God, false opinions touching the Essence, Col. 3. 5. Ephes. 5. 5. Philip. 3. 8. and will of God, Superstition, Idolatry, Trusting in Creatures. 2. Carnal security, and contempt of God. 3. Hating of God, or a counterfeit love of him: all inordinate love of ones self, or of other creatures. 4. Hypocritical trust in God; staggering, and diffidence in the goodness and power of God: Confidence in the help of man. 5. Pride, Arrogance, Sergeant humility. 6. Impatience, or murmuring against God. 7. Desperation, and Presumption. 2. COMMANDMENT. Thou shalt not make to thyself any graved Image, to hew down to it, to worship it. The Duty commanded, is, To give unto God all outward religious worship of the Body, as in the first Commandment, we are enjoined to Honour him in our heart above all. The main sins forbidden are. 1. To adore with the Body, (in a religious manner) any Image Rom 1. 23. Exod. 3●. 1. Sam. ●. ●. made with man's hands, whether it be of Saint or Angel, or any creature. 2. To device any bodily worship of God, which he hath Coloss. ●. 18 not revealed, and commanded, either plainly, or by deduction and implicitly. 3. COMMANDMENT. Thou shalt not take the Name of the Lord thy God in vain. The Duties commanded are: 1. Due honour & reverence to the Name of God. Psal. 50. 15. joel 2. 12. john 16. 23. Heb. 1. 6. Psal. 147. 7. Mat. 10. 13. 2. Innocation and Prayer. 3. Thanksgiving. 4. Confession, and publication of God's praises. 5. The glorifying of his name Psal. 34. 4. 6. Swearing lawfully by the Deut 6. 13. & 10. 20. name of God. The Sins forbidden are: 1 Want of Reverence to the Name of God; neglect of Prayer, Tip, Thanksgiving, Confession, Praise, and Glorifying of God. 2 All Railing, Banning, Cursing, Blasphemies, Maledictions, Imprecations, wherein the name of God is used & profaned. 3 All for swearing, false swearing, Levit. 19 12. Math. ●. 34. Psal. 15. 3. jam. 5. 12 light & common swearing: all foolish calling of God to witness, all rash vows. 4 All Enchantments, Witchcrafts, Levit. 29. 6. Deut. 1● 1●. Sooth sayings, Divinations, Exorcising, and other Magical Superstitions, which are 1 Sam. 2●. 7. made by Wizards out of the Scripture for the most part. 5 All wiles, deceits, cousenages jere 14. 15. Ephes. ●. ●. and lies, broached under pretence of the Name and Word of God. 4. COMMANDMENT. Thou shalt keep holy the Sabbath day. Duties commanded are. 1 A religious worshipping Psal. 92. 1, 2, 3, 4, 5, 6. of God in public, in the great Congregation, which is nothing else but our doing of Service to God in Common Prayer and Heb. 10. 25. Thanksgiving in the Church. 2 An attentive hearing and Acts 13. 4●. 1 Cor. 14. 26. meditating of God's works, and his word preached. 3 A frequent use of the blessed 1 Cor. 11. 20. Acts 20. 7. Sacraments. 4 Deeds of piety to the maintenance 1 Cor. 16. 1. Galat. 6. 6. of the Ministers of Christ, and Almesdeeds to the Poor. 5 Charitable offices to our Neighbours, in comforting the afflicted, visiting the sick, etc. 6 A squaring of our own Titus 2. 10. Rom. 2. 24. lives and manners according to right Christianity. Sins forbidden are. 1 Absenting ourselves wilfully from the Church, upon Sundays and other Holidays: or (being present) not to regard the Service that we ought to tender there to God in public; but to come only to hear a Sermon, which is but an Inferior end of coming to Church upon Holy days, wherein God doth rather serve us, than we Psal 92. Heb. 10. ●5. serve God. 2 Contemning of the Ministry of the Word and Sacraments, or any kind of Abuse of the same. 3 Neglecting to hear or read the Scriptures, intermission of Prayers, deeds of piety, Mercy, and Charity. 4 Intermeddling with common, profane, and ordinary affairs on those days. 5 Bibbing, feastings, Revelling, Dance, and Sport, to the hindrance of our devotions, and service of God. So much for the first Table. The second Table respects our Neighbour: and it containeth six Commandments; whereof the first, commandeth us to do our Neighbour all the good we can: the other charge us to do him no manner of hurt. 5. COMMANDMENT. Honour thy Father and thy Mother. This Commandment teacheth the duties of Superiors to their Inferiors: and of all Inferiors to their Superiors. The Duties of Superiors to their Inferiors are. First, to embrace them with a Fatherly affection. Secondly, as much, as in us lieth, to provide for their maintenance and education. Thirdly, to defend them from wrong and violence. Fourthly, to instruct them Ephe. 6. 4. in the fear and nurture of the Lord. Fiftly, to give good example unto them by our own religious and honest carriage. Sixtly, to chastise and correct them for their offences. The Duties of Inferiors to Superiors are: First, to show all silial love unto them. Secondly, to honour them inwardly, in Heart, by a reverend estimation of them; and outwardly, in word and gesture, by bowing to them, and speaking submissly and humbly to them. Thirdly, to yield all willing obedience to their commands, so long as they are not cross to God's Commandments. Fourthly, to imitate their virtuous life and religious conversation. Fiftly, in word and deed to express our Thankfulness unto them. Sixtly to wink at their imperfections and to bear with their infirmities. The Sins forbidden both parties are: First, want of natural affection, and all impiety towards any, to whom we own love and reverence. Secondly, Every Neglect of duty, or an hypocritical feigning of the same. Thirdly, Too much Indulgence, or over-fondnesse. Fourthly, Contempt, Scorn, Stubbornness. Fiftly, Ingratitude. Sixtly, Too much rigour, severity, roughness, or harshness, of behaviour. Seventhly, Lightness, Immodesty, Boasting. 6 COMMANDMENT. Thou shalt not kill. The Sins here forbidden are: First, all manner of hurt or Exod. 21. 24. Num. 25. 7. violence done to the person of our neighbour. Secondly, Anger, Hatred, Mat. 5. 2●. 1 Ios. 3. 15. Gal. ●, 2●. Rom 1. 29. Phil. 2. 14. 16. 13. 5. 2 Cor. 12. 24. Mat. 5. 22. Rom. 1. 30. Gal. 5. 15. Rom 1●. 14. Euill-will, Rancour, desire of Revenge. Thirdly, waywardness, Inhumanity, Wrathful looks. Fourthly, Raising, Ill words Insulting, Provocations to anger. Fiftly, Treachery, Cruelty. The Duties commanded are: First, Humanity, and an unfeigned love of our Neighbour. Secondly, Benevolence, or well-wishing to his person from a compassionate heart. Thirdly, Meekness, and long suffering, patiently bearing and willingly forgiving injuries. Fourthly, Affability, Gentleness, and all kind of Courteous behaviour. 7 COMMANDEMEMT. Thou shalt not commit Adultery. The Sins forbidden are: First, all Lustings and Long Mat. 5. 28. in the heart after the carnal company of our Neighbour. Secondly, Immodesty, the 1 Pet. 2. 14. Prou. 7. 13. Esay 3. wanton Eye, the Whorish forehead, Mincing gate, Garish attire. 3 Lovesongs, filthy and bawdy Col. 3. 8. Ephe. 4. 29 talking. 4 All manner of uncleanness, Rom. 1. 32. whether it be with a single person, or with a married person, and how else soever. The Duties commanded, are: 1 Chastity of Body & mind, Oars, easta, legas, ieiunes, otia vites: Si seruare voles corpora casta Deo. whether it be in the state of Virginity, Marriage, or Widowhood. 2 Modesty, adorning our thoughts, words, deeds, gesture, countenance, attire, gate, conversation. 3 Moderation, and Temperance in meat, drink, sleep, etc. 8. COMMANDMENT. Thou shalt not Steal. Sins forbidden are. 1 The inward greediness of the heart, longing after wealth, howsoever to be gotten; Avarice, coveting other men's riches. 2 All Fraud, guile, deceit, Levit. 19 11. Amos 8. 5, 6. Deut. 25. 1 Thess. 4. 6. tricks, quirks, all impostures in bargains, and contracts, and selling of counterfeit wares. 3 Usury, and Extortion, or Mich. 3. Ex. 22. Pro. 22. Ezech. 18. Oppression. 4 Theft, Robbery, Sacrilege, Cozening of the Country or Thom. 2. 2. q. 66. job 24. 9 Commonweal, etc. 5 Idleness. Ezech. 16. 6 Nigardise and Profusion. The Duties commanded are: 1 justitia commutativa, Just Prou. 5. 16. Rom. 12. 13. and upright dealing, in getting, in buying, and selling. 2 Care to save our Neighbour from Damage: Diligence in doing the works of our Calling. 3 Liberality. Hebr. 13. 1 Tim. 6. 17. 4 Frugality. 9 COMMANDMENT. Thou shalt not bear false witness. Sins forbidden are. Exod. 233. Psal. 101. job 29. Levit. 19 15. 1 All manner of Lying, and false testimonies. 2 Prattling, habling, scurrility, 1 Cor. 6. 1●. 1 Cor. 5. 11. slandering, defaming, and backbiting. 3 Sinister suspicion, rash and Mat. 15. 19 1 Cor. 13. 4. wrongful judging of our neighbour. Duties commanded are. 1 Sincere and plain meaning and speaking. Psal. 15. ●. 2 Taciturnity, grave speech, and a Moderate use of the 1 Pet. 3. ●●. Ios. ●. 14. tongue. 3 Bearing of a Good Opinion of our Neighbour, and judging all things to the best. 10. COMMANDMENT. Thou shalt not covet. The former Commandments do forbid the Thoughts and desires of the heart, as well as the outward Act and Practice. For God is a Spirit, and therefore must be worshipped in the Spirit. But the former Commandments did condemn settled thought to do mischief: But this condemneth even the very first inclination and motion to sin, though a man do ne-never consent, but snubb it in the Rom. 7. 7. beginning. The neglect of doing what we are commanded, is a Sin of Omission. The doing of that which we are forbidden, is a Sin of Commission. If therefore we shall examine the face of our Souls, by this Looking-glass of God's law, we shall find it strangely deformed with spots and stains: nay, much defaced with biles, ulcers, and wounds; which cannot choose but work in our hearts a great grief & sorrow: especially, if we consider first the party against whom every sin (which the Law chargeth us withal) is either immediately or mediately committed: And secondly, if we shall duly consider what punishment we make ourselves liable unto by every sin, whether it be of Commission, or omission. First, the party dishonoured and offended by our sins is the most mighty God, who made our bodies and souls, to the end, that we with them, might (not dishonour him by breaking his law) but do him all service and honour. In him we must consider these three things specially: first, his Wisdom and Knowledge: secondly, his justice: thirdly, his Power. 1 His Wisdom is such, that no thing, no action, or cogitation that passeth from us, is hidden from it: Thou spiest out all my ways, saith job. And David saith, Thou knowest all my Psal. 139. 2. thoughts long before they do arise. 2 His justice is so strict and severe, that (without full satisfaction) it will not suffer one Sin to scape unpunished. The wicked Angels sinned but once; and yet for that one sin, he hath reserved them in everlasting chains under darkness, to jude ver. 6. the judgement of the great day. 3 His Power is infinite. The King, by his power, may for Treason, or other crimes cause a man's body to be tortured, tormented, and destroyed: but God can cast body and soul into hell fire: and all the Kings on earth, and Angels in heaven are not able to fetch them back again. In the very act of thy sin, he is of power to destroy both thy body and soul in a moment, and to snatch thee away, so that there shall be none to deliver thee. Psal 50. last. Then in the second place, do but consider what punishment we are to expect for every sin; that is, eternal death and destruction of body and soul in hell fire. The wages of Sin is Rom. 6. last. death: a thousand sins, a thousand deaths. And surely (me thinks) we cannot choose but have sorrow. Sorrow of Attrition at the least, if not sorrow of Contrition. Sorrow of attrition is when we grieve for fear of punishment. Sorrow of Contrition, is when we grieve for sin, as it is sin, that is, as it is a dishonouring of God: the latter is the better sorrow of the two. And yet the sorrow of Attrition is not to be discommended, or refused; because it is a means to bring us to the true godly sorrow, or sorrow of Contrition. Whereby we do sorrow for nothing so much, as for that by our sins we have lost the favour of God, and comfort of his Spirit. And this godly sorrow, will work in us repentance, not to be 2 Cor. 7. 10. repent of. Some men, in this case of repentance, are much mistaken: For generally, the world imagineth, that Repentance is no thing else but a godly sorrow for sin, and a turning or converting from Sin to God. But S. Paul had studied the case thoroughly, and He teacheth us otherwise. viz. That Repentance is a great deal different from godly sorrow: for godly sorrow (saith he) causeth Repentance so that Repentance is an effect or fruit of godly sorrow; and godly sorrow is the cause of repentance: so that Sorrow and Repentance are not the same. For Nihil est causà suiipsius. Nothing is cause of itself. Secondly, some take it to be no more but Conversion; that is, a leaving off to sin, and a turning to God. But Conversion is an Antecedent of Repentance, and Repentance is a consequent of Conversion, as the Prophet jeremy teacheth. Surely, after that I converted, jerem. 31. 19 than I repent. So that Conversion goeth before Repentance, and Repentance followeth after Conversion. Saint Paul tells us, that Repentance is another manner of matter; and consists of seven parts: An Inventory whereof he delivereth unto us: For, behold this godly sorrow, what great 2 Cor 7. 11. carefulness it hath wrought in you? yea, what Apology, or defence? yea, what indignation? yea, what fear? yea, what earnest desire? yea, what emulation? yea, what revenge, or punishment? These are the seven parts of the body of true Repentance; and to these seven, we are to examine our Consciences. For true repentance requireth the whole man; that is, the understanding part, the Affections, and the Body. 1 The understanding part must show itself in Carefulness, and Apology. 2 The Affections are to be exercised in Indignation, Fear, Desire, and Emulation. 3. The Body, in Revenge, or Punishment. First then, to make our Repentance sound, it is required that we be careful to avoid sins to come, and to do with diligence, the works that God commands us. This is the first part of the Body of Repentance, and it pertains to the Superior part of the Soul, the Understanding, and is a part of Providence. 2 The second Act of Repentance which belongeth to the understanding part, is Apology, or Defence. Where the Apostles meaning is not, that any man should make an Apology, for his sins (for he that hideth or excuseth his sins shall not prosper, saith Solomon,) but that every good Christian should be able to make a just Apology for the Truth and Sincerity of his godly sorrow for his sins. 2 The upper part of the Soul (1. the understanding) is charged with those two actions. But the lower part of the Soul (in matter of repentance) is charged with four Affections, viz. 1. Indignation; 2. Fear; 3 Desire; 4. Emulation. 1 Indignation, hath respect to Sins past. 2. Fear, is in regard of Sins to come. 3. Desire, hath an Eye to good things. 4. Emulation, hath a reference to good Persons. 3 Indignation hath the first place; because it is an Affection of Anger, most properly belonging to Repentance. Carefulness is a part of Providence. But Repentance, propperly, is a part of justice vindicative, and to vindicative justice, no affection so agreeable, as Anger and Indignation. We are then to conceive Anger against ourselves for our sins; and every Anger will not serve the turn: but it must be an high kind of Anger, Indignation. Now indignation presupposeth an indignity done. By our sins we offer indignity to God, and to our own Souls; and therefore we are to conceive great indignation against ourselves for committing such indignities against so good and so great a Majesty. 4 The fourth part of our Repentance must be an holy Fear (in regard of the Time to come) to fall into any sin. 5 The fifth is an earnest Desire to please God in all things, and to do every good duty which he commandeth in his Law. 6 The sixth is an holy emulation of God's persons: in striving to match them in graces and virtues; and if it be possible, to over-match them. 7 The seventh thing required, is Revenge or Punishment: which is the very perfection and compliment of Repentance: without which Revenge, non agitur sed fingitur poenitentia, our repentance is no repentance, but hypocrisy. The only way to escape the judgement of God in another world, is to sit in judgement against ourselves in this world, to give sentence against ourselves for our offences: so Saint Paul teacheth. If we 1 Cor. 11. 31. would judge ourselves we should not be judged of the Lord. But after judging of ourselves, and giving sentence against ourselves, we must straight proceed to execution, and punishing of ourselves for our sins: for so we shall escape Eternal punishment in another world. For Non erit gemina afflictio as the Prophet Nahum speaketh, God will not punish twice for the same offence. So that to d We must join Revenge of ourselves, with judging of ourselves. 1 Cor. 11. 31. Indicare we must necessarily join Vindicare, and so take vengeance of ourselves for our 2 Cor. 7. 11. sins here, that we may escape the eternal vengeance of God in Hell-fire. Now the Fathers, grounding themselves upon the Scriptures, have distinguished sins into these three kinds, viz. Spiritual, Carnal, & worldly. Sins of the Soul, Sins of the Flesh, Sins of the World. And there is in Scripture a several punishment set down, for every several kind of these Sins. 1 The Soul hath two parts, Superior, and Inferior. Superior Sins pertaining to this, are Pride, contempt of God, etc. 2 Sins of the Inferior Irascible part, are wrath, desire of revenge for wrongs done. 2 Lusting after vanities. The Soul, is a flitting thing, never at rest; but ever roving abroad thorough a thousand desires: the way to punish it, is to call it home, and to force it to settle upon some unpleasing object: as to call to remembrance Esay 38. the years of our life fore past in Amaritudine animae: to tie it, to think upon Death, and judgement, & Hell, which will soon pull down the pride of it. The Irascible part, we must punish, by studying to be quiet and patiented, to put up wrongs, and be ready to forgive. The Lusting part is to be punished, by setting our affections and Desires on good things, or things that are above. 2 Sins of the flesh, are, Uncleanness, Drunkenness, Gluttony, ease, sleep, etc. For these, Saint Paul saith, Castigo corpus, I beat down my body, 1 Cor. 9 25. and bring it in subjection. The Body desires to far well in meats and drinks: This we must punish by fasting, either a From all sustenance, as David. 2. Sam. 12. 17. Exod. 10. 6. à toto; or if that we cannot do, yet b From such a quantity, and but only gustare. Acts 10. 13. à tanto: If that our health will not permit that, yet to fast, c From such kind of meats, as Dan. 10. 3. à tali, from dainties, and incentives to sin. The Body desireth Ease, to lie soft and richly, in beds of Down, and ivory. This we must punish 1 Sam. 12. with David, by lying hard, as upon the bare ground, etc. The Body desireth Sleep in excess: This must be punished with watching: or if we be not able to watch all night, yet as Christ saith to Peter, We Mat. 26. 40. must force ourselves to watch one hour with Christ: and that hour is to be spent in holy Meditations, in Prayer, and Devotion to God. 2. The Flesh desireth to enjoy a beautiful person: This must be punished by making a Covenant with our eyes, not to think upon job 37. 1. a woman. 3 Worldly Sins, are Covetousness, Ambition, Thirst after the outward commodities of the World. And these must be punished by the Purse: First, by making restitution of whatsoever we have gotten contrary to the law of God. Secondly, by being bountiful in deeds of Piety, to the Priests of God, and the Ministers of the Gospel. Thirdly, in being liberal in deeds of mercy to the poor members of Christ. Now because every one is not of judgement to know the right Quantum of all these ingredients to repentance; how much he must take of each: therefore he is to resort to some understanding Priest; who is to prescribe how much, or how little will serve the turn; for so the people did in the Old Testament, and Saint Paul takes upon him to do it in the New: for he prescribes a Sufficit to the incestuous Corinthian. 2 Cor. 2. 6. But here we are to take heed of a Common error, which possesseth the most men of these times: For many are persuaded, that Repentance may be performed in a moment of time. But they are grossly deceived: for all these seven forenamed duties cannot be done in a moment, but require some good space of time. Therefore God saith, Dedi illi tempus ad poenitendum, I gave her a space and time to repent in. And as Apoc. 2. 21. there must be a space to exercise the grace of Repentance in; so there must be a certain place assigned to it: for every place is not fit for this exercise. And therefore the Prophet Zachary would have us to separate Zachar●. ourselves from company, when we go about to set ourselves in the state of Repentance. And Saint Peter did put it in practice in his own person; for he went out from company first, and then wept bitterly. Math. 26. ●●. And he delivereth the same in doctrine. The Lord would have no man to perish, but 2. Peter 3. ●. would have men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to separate themselves to repentance. I have stayed the longer upon this point; because as there is no salvation without Repentance; so there can be no profitable access to the Lords Table without it. But the Law is not only a Looking-glass, but also our Schoolmaster to bring Galat. 3. 24. us to Christ, to the Gospel. Therefore I proceed now to the Second matter, concerning which we are to make our Examination, and that is Faith, and it consisteth of two things; Knowledge, and Application. Touching Knowledge; every Knowledge. Communicant is bound to know three general points of Christian Religion. These, (as also the Sum of all, which Christians are bound to believe) are contained in the Creed; which consisteth of three general parts. The first part whereof concerneth God the Father; the second, God the Son; the third, God the Holy Ghost. The Main part of the Creed Of Christ. is that which concerneth jesus Christ. Wherein I am taught to believe with my heart, That jesus Christ is very God, begotten of the Father from all eternity, before all worlds; and the same Christ is True Man, borne of Mary the Virgin: This God-man, and Man God, is my Lord, who (when I was utterly perished and damned) redeemed me from Death, and from the power of Satan; not with Gold or Silver; but with his own holy and precious Blood, and by his undeserved Death & Passion: that I might be His own, and might live in his Kingdom, and serve Him without servile fear, in perpetual holiness, & righteousness of life; even as he rose from the dead, and now liveth and reigneth for ever. I believe that there is no Salvation but by him only; no fruition of God, but through him. He purchased Salvation and Redemption, not for me only, but for the 1 john 2. 2. whole world. But the Benefit of Redemption Of the Sacrament. is an universal benefit, and belongeth to all Mankind; yet all mankind are not partakers of it. None do (ordinarily) partake of it, but such as have it passed unto them under Seal. The Seals which God useth to apply unto me in particular, that which Christ wrought for all the world in general, are the Two Sacraments: Baptism, and the Communion of Christ's Body and Blood. And here comes in the necessity of Faith, concerning the Sacraments: for they are both of them, Sacramenta Fi●●i, Sacraments of Faith: so called by the Fathers; because the Mysteries in them contained, are not to be judged by our Senses, nor discussed by Reason, but to be apprehended and received by Faith only. In Both the Sacraments, there be two things to be considered: there is an earthly Thing which we see and feel with our outward Senses; and there is an heavenly and spiritual thing or grace, which we cannot see, but by Faith. Both these parts are inseparably united, and cannot be separated one from another. He that is rightly fitted for the receiving of the Sacrament, doth receive both these parts together, namely, the earthly with the heavenly, and the heavenly with the earthly, which are so inseparably conjoined by God (in a Sacramental union) that he that goeth about to separate them, must needs run himself upon a curse. But as we are not to divide and disjoin one part from an other, so we must take heed, that we do not confound them one with another, but keep them distinct. As for example. We know that in the Person of our Saviour Christ there are two several Natures, viz. the Godhead, and the Manhood. The Nature of Man, is not the Nature of God; nor is the Nature of God, the Nature of Man. The one is not turned into the other; neither are they blended and mingled one Nature with the other; but both remain distinct in the same person: yet are they so indissolubly united by personal union) that Death was not able to sunder or separate them. For howsoever (at the death of Christ) his Soul was separated from his Body, and his Body sundered from his Soul; yet even when he lay in the grave, both the parts of his Humane Nature, Body and Soul, were as nearly united to his Godhead, as they were at his Birth, or are now in heaven. So (to restrain my speech to the Communion) There are two distinct and several things in the Sacrament, an Earthly; as Bread and Wine: and an Heavenly; sc. the Body and Blood of Christ. The Body of Christ is not turned into the Bread, neither is Bread turned into the body of Christ. Nor is the one blended or mingled with the other; but both remain distinct in the same Sacrament: yet (though they be in themselves distinct) they are so inseparably conjoined together (by Sacramental and mystical union) that he that doth receive the one rightly, doth also necessarily receive the other. And as by virtue of the Personal union of the two natures in Christ, it cometh to pass that there is a Communication of properties; by reason whereof that which properly belongs to one Nature, is attributed to the other; as God is said to be Borne, and to dye: and the Son of Man is said to be in Heaven, when he was on Earth. God is john 3. 13. (by reason hereof) said to be Man; and Man to be God, and that really, and truly. So, by virtue of the Sacramental union, that is betwixt the hallowed Bread, and the Body of Christ in the Sacrament: the Bread is truly called the Body of Christ, and the Body of Christ the Bread. The Fruit of this Sacrament, is the participation of the Body and Blood of Christ. There is no one sentence, of holy Scripture which saith that we cannot, by this Sacrament, be made partakers of Christ his Body and Blood, except they be first materially contained in the consecrated Elements of Bread and Wine; or the Bread and Wine be substantially changed, the one into the Body, the other into the Blood of Christ. This is my body, This is my Blood; are words of Promise: we do believe that God is faithful and true of his word, and doth perform what he doth promise; Albeit we do not understand the manner how: nor dare prescribe unto him the manner, which way he shall make it his Body to us, either by Transubstantiating or Consubstantiating it, or else we will not believe him. Still remember, that it is a Sacrament of Faith, and Faith hath relation to a word of promise. The word of promise is: this is my Body. This word I believe to be true, because God spoke it, who cannot possibly lie. This promise I know certainly that God will perform, (in making it his Body to me) because God is faithful in performing his promise. I confess I do not know which way, or after what manner he will, or doth perform it: because he hath not showed me. If I knew the manner how God did make it his Body, than the Sacrament were to me as matter rather of Reason and Knowledge, than a Mystery of Faith and belief: I believe that Christ was conceived in the womb of Mary, a pure Virgin, which never knew Man: but if you ask me the manner how? I confess, I know not: and if I knew the manner how; then that Article of Christ's Conception, were to me rather a matter of Knowledge, than an Article of Faith. Moreover, seeing these words (This is my Body) are words of Promise: and seeing that both Protestants, and Lutherans, and Papists do all agree, that by the Sacrament, Christ doth really and truly perform in us his promise; what doth it profit us to know whether he doth it by Consubstantiation, or Transubstantiation, or some other way, best known to himself? which is a thing which can no ways either further us, or hinder us, howsoever it stand. Therefore I advice you to follow the counsel of a most judicious, and excellent Divine, Master Hooker, who willeth Eccl. Polit. Lib. 5. you to take that wherein all sides (both Protestants, and Papists, and Lutherans) do agree and consent: and then consider by itself, what cause there is, why the rest in question should not rather be rejected as superfluous, then urged as necessary. It is on all sides confessed. First, that the Sacrament is a True and Real participation of Christ, who thereby imparteth not only Totum sui, but Totum se, Himself wholly, even his whole entire person, as a Mystical head unto every Soul that receiveth him: and that every such Receiver doth incorporate or unite himself to Christ, as a Mystical member of him: yea, and as a fellow member of all true Christian Souls living on earth, or triumphing in heaven. Secondly, it is also agreed on; That to whom the Person of Christ is thus communicated, to them he giveth (by the same Sacrament) his holy Spirit, to sanctify them, as it sanctifieth him which is their head. Thirdly, it is likewise confessed; that what Merit, Force, Virtue or Efficacy, there is in the Sanctified Body and Blood of Christ, we do freely, fully, and wholly receive it by this Sacrament. Fourthly, all sides say, that the effect thereof in us, is a real Transmutation of our Souls from sin to righteousness; from Death and corruption, to Immortality and Life. Fiftly, all sides confess, that because the Sacrament (I mean the Bread and Wine) being, of itself, but a corruptible and Earthly Creature, must needs be thought an unlikely instrument, to work so admirable effects in Man; we therefore are to rest ourselves upon God's Omnipotency, upon the strength of his glorious and unresistable power, who is able and will bring to pass, that the Bread and the Cup which he giveth us, shallbe really and truly that thing which he promiseth. This is agreed on all sides; and tbis is as much as is necessary to be known and believed touching our receiving of Christ, in the Sacrament, to the comfort of our Souls. The second thing to be considered in Faith, is Application. Therefore every Communicant must not only know, but apply that in particular to himself, which he believeth in general: as that Christ's Body was crucified for him, and his Blood shed for him. Saint Paul teacheth it by his own example, I live, saith he, Galat. 2. 20. by the faith of the Son of God, who hath loved me, and hath given himself for me. And this Application cannot be better performed, then in Eating this Bread, and drinking this Cup: for so often as we eat this Bread, and drink this Cup▪ we 1. Cor. 11. 26. do Commemorate the Lord's Death. Every Communion is as it were, a new Crucifixion of Christ. Christ was crucified at Jerusalem: but Saint Paul tells the Galatians, that he was crucified among them. Not that Gal. 3. 1. he suffered death in Galatia; but because of the Communion: which is a Commemoration and Representation of the Death and Passion of Christ. Therefore when I kneel at the Lords Table (to the end that I more effectually apply Christ to mine own Soul) I am to set myself as it were at the very foot of Christ his cross, and to consider Him hanging there, enduring the unknown wrath and curse of God, and shedding his most precious blood for me, and for my sins. That I was the cause, why He was wounded, rend, torn, and most shamefully used; That my sins murdered the glorious and innocent Son of God; that he suffered nothing for his own sake, but all for mine: that he sustained his Father's wrath, to turn that wrath away from me; and to make God and me friends: that he was content to be made a Curse to save me from the curse, and make me blessed: that he suffered shame, to save me from shame, and crown me with glory, etc. And there (at the Communion Table) am I so to collect and gather up my straggling thoughts, that (shutting out of my mind all other cogitations) I am so to settle myself, as if None were there present, but God the Father, and God the Son, and I myself. God the Father, who is the person offended: I, who am the offendor; and Christ, who hangs on the Cross, as my Pawn and Surety, to pay my Debt; suffering all that which is due unto me. And if I ask the reason, why God gave his Son to do and suffer all this for my sake, or why the Son of God would suffer it? I shall find none, but the great & infinite love to me, who deserved no love at all; but rather all hatred and vengeance from them. It was in God his incomprehensible love, that caused him to give his Son to me, and for me. God so loved the john 3. 16. world, that he gave his only begotten Son, etc. This love of Gods, is a Sic without any Sicut; beyond all comparison: nothing that ever was, or shall be, may stand in comparison with it. God so loved the world, that he gave his only begotten Son. It is as much (saith Saint Augustine) as if some mighty Monarch, who had but one only Son, should have in his Kingdom a miserable poor Subject, fallen into a desperate disease, that were not curable by any means in the world, but by washing himself in a Bath made of the blood of the young Prince: And the King should so far tender the health of that poor Snake, that (having but one Son, and him the Hope of his posterity, and Heir of his Kingdom) he should cause all his veins to be opened, and all his blood, even to the very last drop, to be emptied out of his Son's body, to the loss of his life; and all this, to save the life of a mean fellow, of no parts, or deserts at all. Such (saith Saint Augustine) was the love of our heavenly Father towards me, the meanest of his subjects; he gave the life and blood of his only dear Son, to cure and heal me a miserable wretch, that otherwise had never been cured. A fine and elegant Comparison it is; but yet it cometh short of God's love. For the life of a Prince, (though it be of a very high price, in so much that the people say to David, Thou art worth ten thousand of 〈…〉. us;) yet the life of the Son of God, is more worth than the lives of a thousand millions of Princes. Besides, the poorest man, nay the poorest gnat, in regard of the greatest Prince on the earth, is not so mean & poor; as the greatest Prince that ever was, is in comparison of Gods only begotten Son. So that no love may be compared to this love of God, in giving his Son for me: except it be the love of the Son who gave himself for me, and to me. God so loved me, that in respect of me, he seemed not to love his Son: the Son so loved me, that in respect of me, he seemed not to love himself, but gave away his own life to save my life. His death to me, is the death of mine High Priest; by it I am restored to my forfeited inheritance in the heavenly Canaan. Numb. 35. 28. His life and blood to me, is the life and blood of the Pelican in the wilderness; who diggeth her own breast, and sheddeth Psal. 102. her blood upon her young that are stung with Serpents, to restore them to their health, though it be with loss both of her blood & life. His blood is to me, not only the blood of Remission of sins, in forgiving; but in giving unto me, that which I could never have purchased; it is Sanguis Testamenti, the Blood of the Testament; whereby Christ (as in his Will and Testament) doth give and bequeath unto me a Legacy or Heaven. His blood is the blood of Gods own Son, the Heir of all things in heaven and earth. I do eat his flesh, and drink his blood, and by that am made (having the Blood royal within me) one of the blood royal, and Son and Heir of God, and joint-heire with jesus Christ. Beneficium postulat officium: Every benefit doth challenge a duty at mine hands. And what shall I render to the Lord for all these his benefits? Surely, saith David, I will take the Cup of salvation, and call upon the name of the Lord; that is, Psal. 116. give him thanks & praise, saying, O my God, thou art good and true! O my soul, thou art blessed and happy! And for this cause, this Sacrament of the Communion is called Eucharistia: because it is a Praise and Thanksgiving to God, for the unspeakable benefits which we receive at his hands, in and by the Sacrament. But we must not give him thanks & praise with the mouth only; but to show that our hearts are truly thankful unto him, we must study and endeavour to render love for love: for that is all that he requires at our hands; Love.. It is recorded by Xenophon, Lib. 13. Poet. Cyr. that that potent and puissant King of the Persians, Cyrus (having taken Tygranes, King of the Armenians captive in war, and led him and his Queen prisoners to his own Court) did upon a day bid them to his own Table; and in a sport and merriment, asked of Tygranes, How much he would bestow to ransom his Queen? He presently made answer, If I had that kingdom which thou hast won from me by the Sword, I would willingly part with that to redeem her; and, if that were not enough, I would spend my life, and pour out my blood for her. Cyrus, being strangely taken with the consideration of such excessive measure of conjugal love, yearned in compassion toward them, and restored them not only to their liberty, but also to their kingdom. When Tygranes was at home in his own Court, he thus bespoke his wife the Queen: Lady, what do you think of King Cyrus? Is not he a most unmatchable & Heroical King? Is not he only worthy to wear the style and title of a King? The wise Lady presently made answer: Sir, I wots not what you say; neither can I remember what King Cyrus did say or do, whereby I might take notice of his wisdom and prudence: for all the while that I (with yourself) remained a captive in Persia, I never cast mine eyes upon any one, but upon him that was resolved to set me at liberty, with the loss and expense of his own blood. Behold here, a Lesson taught you from this virtuous Queen: She acknowledged herself to be indebted to her husband Tygranes, for that he was purposed to spend his own blood for her ransom, that (for the vehemency of love and affection towards him) she could not endure to look upon any other in all the Court of Persia, no, not upon King Cyrus himself. How much then (dear Christians▪ are you indebted to your King and Spouse, seeing that he hath not only purposed to redeem & ransom you with his own dearest blood; but hath poured it forth indeed, even unto the last drop, having for your sake, suffered so much shame, so many sorrows, so many torments, to free & ransom you from a most cruel thraldom, not of the Persian, but of Satan; & restored you to the free possession, and just right of a Celestial kingdom? Can you then look upon any, can you find in your hearts to bestow one thought upon any in the whole court of this world, save only upon your crucified Lord & Saviour jesus Christ? Cast all your thoughts, all your looks, all your love upon him; Videte & palpate, gustate, & videte: behold him & feel him, taste and consider him: recognize his love to you, and return him love again; for if any man love not the Lord jesus, let him be Anathema Maran-atha. 1. Cor. 16. 22. Now this our Love cannot better be expressed, then by a joyful acknowledgement of those wonderful benefits which we receive from Christ, when we do worthily Commnicate: and a dutiful obedience to his commandments. john 14. ver. 15. 21. 24. The later hereof, is (in part) touched before: therefore I will in a word or two, touch upon the former, which is the spiritual and corporal joy, wherewith we should be filled at the time of our Receiving. For the time of Receiving is not a time of moody and melancholy passion, but a time of mirth and joy in the Lord. It is Sacrum convivium; At a banquet A Holy Banquet. men ought to be very merry. Our duty than it is to Rejoice; only we are to take heed, that we do not rejoice in sin, which is against the Lord: but Rejoice in the Lord. Rejoice in the Lord Philip. 4. 4. always; and again I say Rejoice. The Holy ghost by the Apostle doth not only permit and give leave to us to make merry and rejoice, but doth also exhort us unto it. And not only to rejoice, but to rejoice again. He would have our hearts ravished with a double joy. One for the Soul, and another for the Body; but both in the Lord. So that, not only our Souls should be joyful in the Lord, & rejoice in his salvation, but also our very Bones should say, Lord, who is like unto thee? So that the bones which Psal. 51. 8. God hath broken may rejoice. Psal. 35. 9 10. And certainly we have great reason to rejoice in God for his goodness to us. For at the Communion (by the hands of his Minister) he doth pass unto you under Seal, his own body and blood; nay, his Whole-selfe, and whatsoever benefit he wrought for man's salvation: as the Remission and pardon of all your sins; the Redemption and deliverance of all your souls and bodies from eternal punishment in Hell; Perfect Friendship, and Reconciliation with God; and an undoubted right and title to the kingdom of Heaven, with all the joys and blessedness thereof. 1 You would rejoice and be glad at the heart, if (being indebted but a matter of twenty, or an hundred thousand pounds, (and not knowing which way to pay it, or any farthing of it) you could find one so kind, and bountiful, as would pay it all for you: and not ask one farthing back, but only your true Love, and hearty Thankfulness. Beloved, we are all in debt. Our sins are Debts to God: Math. 18. 24. and they are of so high a nature, that all the thousands and millions in the world are not able to satisfy God for one of them; and every one of us are in for millions of thousands Christ comes, and brings a Quietus est, discharging us freely of every one of those debts, and passeth it under seal in the Sacrament; and have we not fare greater cause to rejoice for this, then for the other? For his blood, is the 1 Cor. 11. 25. blood of Remission of sins. 2. If any of you had offended the Law in any heinous manner, and for that (being legally adjudged to death) had the Halter about his neck, upon the Gallows, being ready to be turned off the Ladder; would it not glad his heart, to see one come from the King, with his Pardon under Seal, procured by the Prince to acquit him from death? Verily all of us (besides the actual breaches of God's Law committed by ourselves) were non prius nati, quàm damnati, as Saint Bernard saith; No sooner borne, then condemned, & under the Sentence of death. The halter was about our necks, and we ready to be turned off the Ladder; there was but a puff of air, a small blast of breath in our nostrils, betwixt us and Hell-fire, betwixt our temporary life, and endless tormenting death. The Minister comes to us (at the Sacrament) with a Pardon from the King of Heaven, procured by the death of the Prince of our Salvation, jesus Christ, sealed with his precious blood: and have not we juster cause, think you, to rejoice for our deliverance from Hell, than the Malefactor hath for his deliverance from Tyburn? 3 If our Sovereign Lord the King were justly fallen into hatred and enmity against any of us, and should bend himself and the strength of all his Subjects, to be revenged on Him for his rebellions; what a pitiful taking would that party be in? how glad would he be of any that would procure, and could assure him of the King's favour, and perfect reconciliation unto him? And were not all of us by Nature, Filij irae? Ephes. 2. 3. and by daily multiplication of rebellions against God, professed enemies to God, and God enemy to us? Our Saviour by his death, wrought our Peace and atonement, our perfect reconciliation with God. When we were enemies, we were reconciled Rom. 5. 10. to God by the death of his Son. And, to assure our souls of this our peace and reconciliation with God, Christ by his Minister, in the Sacrament of his Body and Blood, doth pass it under Seal to every particular worthy Communicant. 4. If, being not borne to any foot of land, his Majesty should bestow upon any of you a whole Shire to be yours for ever; I know that person would think himself an happy man. But behold, the King of Heaven doth assure every worthy Communicant, not of a Shire, but of a most spacious, ample, and glorious Kingdom, to be possessed and enjoyed, not for the Ever of Time in this life, but for the Ever and Ever of eternity: And have we not good cause to be merry and joyful then? God is True and faithful of his word and promise: and we know that He by the Sacrament doth make every true penitent Believer as sure of his eternal Kingdom; as any Prince (if he survive) can be sure to inherit his Father's Crown. For by it, we are all made Heirs of God, and joynt-heires with Rom. 8. 17. Heb. 1. 2. jesus Christ, who is the Heir of all the world. So that, as I said, we have all just cause of mirth and joy: and would to God, we could all be so truly merry and joyful as we should be, both in Body, and in Soul; that not only our Souls may be joyful in the Lord, and rejoice in his salvation; Psal. 35. 9 10. but that all our Bones may say, Lord, who is like unto thee? Let us therefore, whensoever we receive this Sacrament, be merry a God's Name: Let us leap, rejoice, and exult for our Redemption and Salvation wrought by Christ: but let us not rejoice in Surfeiting and Drunkenness, nor in Chambering and wantonness, nor in painted Pride & haughtiness. For this is not to rejoice in the Lord, but against the Lord; this is not to be merry in God's Name, but in the Devil's name. And for all these benefits whereby both our Bodies and Souls may thus justly be ravished with joy, the Lord our God exacteth no great matter at our hands, but that which we may pay without any Trouble or Damage to ourselves; and that is (as I said before) our Love to God for his own sake, Love to our Neighbours, for God's sake. we are to wish every of them all good, and to perform it unto them to the uttermost of our power: helping them in their necessities, and forgiving them the wrongs they have done us, Even as God for Christ his sake forgave us. For they are all flesh of Christ Ephes. 5. his flesh, and bone of Christ his bone: and whatsoever we do to any of these, (because they are the mystical members of jesus Christ) whether it be good or bad, Math. 25. 45. Christ accounts as done to himself. FINIS.