A MATTER of moment OR A Case of Waight As great as euer was any to be pleaded and examined in the Hall of the heart and Conscience of euery Christian at all times before the receiuing of the Lords Supper Touching that waightie charge of the Apostle Paul in the 1. Cor. 11.28 Let euery man examine himselfe and so let him eate of this bread and drinke of this cup. Set forth Dialogue wise AT LONDON Printed by Robert Raworth for Henry Bell and are to be sold at his shop on Holborne-hill neere the signe of the Crosse-keyes 1608. ⧠To the most high and mighty Prince Henry Prince of Great Britaine Sonne and Heire Apparant to our Soueraigne Lord the King MOst gratious and happy Prince not long sithence a certaine Religious Gentleman asked me two questions touching those weightie wordes of the Apostle Paul in the 1. Corin. 11. Let euery man therefore examine himselfe and so let him eate of this bread drinke of this cup. The first was whether euery Christian be bound of necessitie to examine themselues before they doe receiue the Lords Supper or not The second was wherein that examination of euery ones selfe dooth consist or what the points bee which euery Christian by this examination must find in himselfe before hee can receiue ahe Lords Supper Two questions deseruing a very carefull answer because they are as great and as needfull as euer any can be in these daies The former toucheth the carelesse Atheist who is wont to presume to the Lordes holy Supper not caring what hee doeth The latter concernes the blinde ignorant sort which are wont thither to flocke it is a wonder to see not knowing what they doe By both which this great Sacrament is euery where fearfully abused and the breaches of Sion and the ruines of Ierusalem thereby become most lamentable For this cause at that time with my best endeuour I answered the questions in our priuate conference together with all such doubts and obiections as did arise from and were occasioned by that our speech Sithence I handled the same abroad by publike preaching as occasion was offered which heard I vnderstood that many were delighted in the diuine method Many much reioyced at the plaine and easie order affirming that they had red sundry godly writings of the same argument heard diuers learnedly entreating of those words of the Apostle but that the way to the performance of this duty of examination was neuer tracted so plain so readie so easie Lastly therefore not knowing what hurt the hiding vp of this simple Talent may do againe what gaine and profite the occupying of the same abroad by Sea land through Gods blessing might bring vnto his Church I thought best for that end to put pen to paper and humbly to dedicate the same to you most noble Prince especially for two causes The first and chiefest is after your most noble Father our most gratious Soueraigne King Iames whom God long preserue you are our next gladsome hope to gouerne these Realmes and Kingdomes with wholesome Lawes and chiefly with sincere loue vnto Gods true Religion whereof this little booke containes a part wherein I hope your gratious clemencie will not onely take well in worth my good will and meaning but also will put thereto the signet of your princely licence and allowance vnder which this little Talent Quod sentio quam sit exiguum may passe be traded and vsed the rather because it is the marchandise of heauens kingdome The other cause is as my grandfather Doctor Tye was Tutor to Prince Edward afterward King Edward the sixt so likewise though I neither desire nor deserue the like place yet am I glad most noble Prince to shew any token of mine vnfained hartie dutie loue vnto your Grace whereby so farre as I may be bold I might bid you hearty welcome into these your Fathers Dominions wherein in my daily praiers I humbly craue of almightie God in all happie peace to establish his excellent Maiestie and his royall Progenie euen to the worlds end Your HIGHNESSE in all humblenesse of duty to be commanded William Tye. ⧠A Dialogue touching Examination before the receiuing of the Lords Supper Lately had betweene A christian Gentlemā making obiection A Minister making answer Obiection SIr I haue had a purpose to conferre with you in a matter of waight touching the Lords holy Supper if I might finde you at leysure Answer And I good Sir in a matter so waightie would gladly heare you I pray you say on Obiect That worthy Apostle Saint Paul in his Epistle written to the Corinthians the eleuenth chapter hath these wordes Let euery man examine himselfe and so let him eate of this bread and drinke of this cuppe Touching that Examination of euerie ones selfe I would craue your resolution in two points Ans My best endeuour is ready what be those two points Obiect First I would be resolued whether euerie one bee of necessitie bound to examine themselues before they doe eate of the bread and drinke of the cup in the Lords Supper And if it be so Secondly I would know wherein that examination of ones selfe doth consist or for what euerie one must examine themselues For an infinite number through infidelitie doubting of the former doe altogether neglect this examination of themselues and many againe willing to performe it know not how to enter into the latter namely wherein or for what they shuld examin thēselues An. Euerie one is bound of necessitie to examine himselfe before he doe receiue the Lords Supper To your first question I answer affirmatiuely namely that euerie one is bound of necessitie to examine himselfe before he doe eate of the bread and drinke of the cuppe in the Lords Supper and I hope none so wicked to deny it Obiect For my part I doe neither denie it nor doubt of it but yet I would bee better resolued by some reasons that it is so Ans If reasons you would haue in so plaine a case then marke them well I will proue it vnto you by Reasons and those of force The first Reason The first may bee drawne from the authoritie of the Apostle in this manner Paul speaking by the spirit of God commanded euerie one to examine himselfe before he doe receiue the Lords Supper Therefore euery one is bound of necessitie to doe it And if there were none other Reason this only would be of sufficient force to proue it But heare a second The second Reason thus Euerie one is bound by necessitie to know before hand whether he shall eate and drinke the Lordes Supper worthily that is as becommeth such a supper to bee eaten and drunke not peruerting the right and pure vse thereof But none can know that except they examine themselues Therefore it is cléere that euery one is bound of necessity to examine himselfe before hee doe eate and drinke the Lords Supper The third Reason A
are too busie examiners and searchers into others that some with the Anabaptisticall sect are too busie searchers into others in the meane while altogether neglecting themselues And some againe with these Anabaptists imitating those proud spirits of the olde Cathari and after them of the Donatists doe falsly flatter themselues with a perswasion of absolute and perfect holinesse in this life and as I cannot tell what spirits made wholly of the ayre doe contemne the company and fellowship of all men in whom there doth appeare at any time any manner of humane want or imperfection in this life And further if where the Gospell is preached there appeare not forthwith fruits of life answerable to the same doe by and by cry out that there is no Church and therefore they can haue no communitie nor fellowship especially at the Lords Supper whom the Apostle did séeme also to respect when he said Let euery one therefore examine not those with whom he is to communicate but himselfe and themselues In the meane while it is not my meaning to please any carelesse Athiests of these times who so soone as they shall heare that none can heere in this world liue perfectly and that GOD doth not impute vnto his faithfull children all their weake infirmities doe straight way here vpon imagine that they may securely wallowe in all kinde of malice mischiefe and wickednesse Neyther is it my meaning to giue liberty of prophaning the Lordes Supper vnto any by their carelesse and sensuall presuming to the same For it is to be wished that euery one who is manifestly knowne to bee an impenitent Adulterer or Adulteresse a forsworne person or a common swearer a Drunkard an vncharitable contender a carelesse hearer or a scorner of the Word and ministry therof that such like I say And so they are if they be complained of what soeuer they be should by the censure and discipline of the Church appointed bee excommunitated banished from the Church of Christ and cast out of the kingdome and by that meanes excluded from the Lordes Supper vntill they should shewe againe manifest tokers of repentance Or if at any time perhapes through any let occation the same excommunication cannot readily be had And this also is freely permitted Cannon 26. that then euery Minister to whome it may properly belong hauing manifest knowledge thereof might bee of Chrisostomes minde who sayd he would rather spend his owne body then impart the Sacramentall signes of Christs body vnto such persones knowing that they who doe willingly and wittinglie admit them haue their handes as deepe in prophaning of Gods couenant as the impenitent parties thēselues becaus◠they doe admit and alowe them for Gods friendes who are Gods enimies and would make God such a one as hath entred a couenant and is in league with Infidels and Hipocrites But to come neerer to your demaund if any such impenitent sinners so manifestly knowne bee at any time allowed and suffered at the Lords table the blame then must and doth rest vpon those who haue such authoritie to repell and keepe them backe As for any other priuate person of the congregation it cannot hurt him to communicate with such neither ought their presence to let him if by examination of himselfe hee find himselfe fitte and worthylie prepared thereunto For euerie priuate person in this case shall render accompt vnto his Lord master not for others but for himselfe And the Apostle sayeth not Let euery man examine those with whome they are to communicate but let euery man examine himselfe Neither doth hee say whosoeuer shall eate this bread and drinke this cuppe of the Lord with others that be vnworthy shall be guilty of the body bloud of the Lord But whosoeuer shal eate drink vnworthyly himselfe shal be guilty c. So that the thing which stands vpō euery ones saluation or condemnation in this busines is himselfe thēselues euery one I say narrowly and with godly wisedome to examine and to lift into himselfe Wherein so many as haue béene carelesse heretofore I counsell them in the feare of God to looke vnto it hereafter or else to stand without answer and excuse at the day of iudgement when they would bee full glad to carrie a cléere conscience therein Obiect Well then seeing it cannot bee shifted but that euerie one is bound of necessitie to examine himselfe before hee presume to eate and drinke the Lords Supper and seeing it is his own selfe that doth so nearely touch and concerne euery man and seeing further that you doe so straightly aduise euery man euer hereafter to haue a zealous care therof as of his own saluation To the end this may bee first diligently performed of euery one I pray you next now declare wherin this examinatiō of ones selfe doth consist and what it is that euery one must examine himselfe for And secondly to the end it may be the better and more willingly performed of euery one I pray you secondly declare it with as easie order and as briefly as may be And the rather because I haue heard some vntoward and vnwilling spirits who thinke that any colour will serue them for a iust blamelesse excuse I haue heard them giue out I say that they knew not where to begin any such examination of themselues how to goe forwards in it and that it is too tedious for their braine to whom by your good meanes I hope this priuat conference shall publikely bee made knowne Ans I thinke your meaning is to haue it set downe in a few generall heads vnder which all other particular duties may be comprehended Obiect That is my meaning indeede Examinatiō of ones selfe consisteth in three things in generall Ans The examination then of ones selfe doth consist briefly in thrée thinges that is to say in knowledge in faith in a full purpose to liue and practise according to that knowledge and faith or if you will haue it plainer thus Before a man doe eate and drinke the Lords Supper he must examine himselfe first whether he haue such knowledge as he ought to haue Secondly whether hee haue faith to beléeue that hee knoweth Thirdly whether he come with a resolute purpose to liue according vnto that his knowledge and faith For whosoeuer shall finde in himselfe these thrée hee may assure himselfe that hee dooth worthily eate and drinke the Lordes Supper because they doe comprehend all other particular duties required thereunto Obiect The first thing for which euery one must examine himselfe before he do eate and drinke the Lords Supper you say is knowledge Ans Knowledge is necessarily the first in this examination I put knowledge indéede in the first place and I thinke verie necessarily For how is it possible for any man to take any thing in hand and doe it aright except he doe thorowly know what belongeth vnto the same Now is it possible that he should eate and drinke the
repentance for they that bee whole neede not the Physition but the sick I humbly therefore beseech thee O Lord by thy holy spirit to worke that in my heart which I cannot worke in my selfe of my selfe though I can try for my belly meat from meate and for my pursse coyne from coyne yet can I not proue and try my conscience so full of blindnes and selfe-loue am I yet this tryall is required and must be had of true Communicantes I beseech thee therfore giue me grace that afore I presume to come to the participation thereof I may examine my selfe by calling my sinnes to mind searching out my waies and confessing my sinnes I may by harty repentance returne vnto thee my Lord least otherwise by concealing my sinnes with Iudas the traitor I eate but the bread of the Lord against the Lord. Power into mee a true and liuely faith that I neuer mistrust thy word annexed to thy Sacraments which promiseth vnto mankind the remission of sinnes for to eate and drinke with the mouth only is to no purpose But faith must come thereunto and apprehend the word with the promises annexed for they are the grounds and principles of this Sacrament O Lord strengthen my faith and helpe me so to vse thy holy Sacraments that my weaknesse may be helped true loue and charity increased my sinfull life amended my soule comforted through Christ my Sauiour to whome with the father and the holy spirit bee ascribed all honour power and glory for euer Amen A thanksgiuing after the receiuing of the holy Communion especially to be vsed in thy Chamber priuatly AS thou hast O Lord giuen me the pledges of thy loue euen thy holy Sacraments and as thou hast giuen me faith effectually to receiue them so good Lord giue me thy blessed spirit grace to be hartily thankfull least I be like the nine vnthankful leapers which our Sauiour clensed But rather let me follow the wise counsell of Iesus the sonne of Sirach Aboue al things giue thanks to him that made thée and hath replenished thée with his goods and what are these goods euen all that I haue or may haue either tēporall or eternal either wtin me or wtout me aboue or beneath me all is the Lords of his mercy I haue them for this blessed meate which thou hast in thy great mercy left to thy Church and to me as one of thy members doth truely witnes that my body sprinkled with the vertue of thy quickning flesh as it were with celestiall dew shall rise againe vnto immortality and euerlasting glory O most pretious and heauenly treasures more to be desired then all the faire gold and pearles in the world Let me neuer doubt of the forgiunes of my sinnes which thou assurest me of by thy body and bloud in thy holy couenant concluded in thy last supper by the breaking of bread and giuing forth the cup to thy chosen disciples and by them to as many as are incorporated into thy Church So that no tribulation nor anguish nor persecution neither hunger nor nakednes neither perils nor sworde neither death nor life may seperate me from my heade whereupon beeing made fast by this holy sacrament receiued I as a liuing member do depende And I beseech thee O Lord at my resurrection from death appoint me a place at thy heauenly table where I may tast the new wine in the kingdome of thy father abiding with thine elect Angels and blessed Saints for euermore Amen FINIS
seales to strengthen and confirme this my faith in that his mercy promised and offered in his sonne namely his word and two Sacraments Baptisme and the Supper of the Lord. The seauenth degree of knowledge In the seauenth place by examination I must find my selfe to know before I presume to come vnto the Sacrament of the Lordes Supper that in a Sacrament two things are to be considered The first is a visible and outward signe the second an inuisible and inward grace signified thereby And in the sacrament of baptisme the visible and outward signe to be water sprinckled vpon the bodie of the partie baptized to the washing away of the filthines of the bodie The inuisible or inward grace signified thereby to bee the bloud of Christ sprinkled vpon the soule by faith wrought by the holy Ghost whereby the spirituall filthines of the soule is washed away and forgiuen the righteousnes of Christ imputed vnto the partie the olde man of sinne mortified and slaine the new man of righteousnes raised vp and reuiued answerable vnto the death and resurrection of Christ by which Sacrament the Lord first of all doth admit vs into his Church and family Also in the Sacrament of the Lords supper the visible and outward signes therein to bee First bread broken and eaten secondly wine distributed and drunke the inuisible and inward Grace signified thereby to be First the Body of Christ broken and crucified Secondly the bloud of Christ shed for to pacifie Gods wrath and to satisfie his iustice for my sinnes Againe that thereby is signified a full satisfaction of Gods iustice and a perfect saluation purchased without any thing wanting because not onely bread is broken signifying his body crucifyed but also wine is distributed signifying his bloud shed Thirdly that thereby is signified the violence of Christes death his soule being drawne and seperated from his bodie because there is seene breaking and diuision of bread Fourthly That thereby is signified our Vnion vniting and growing into one bodie and nature with Christ receiuing him by faith euen as surely and as certainely as the bread and wine which wee eate and drinke in the Lordes Supper are vnited and grow into one bodie nature with vs. And that therefore séeing so by faith we become the true members of Christ Bone of his bone and fleshe of his fleshe and doe growe into one bodie with him euen as Eue being formed and taking of the substance of the bodie of Adam her husband became as it were parte of him nay one fleshe with him That therefore I say it must needes follow of necessitie Christ his Members must needs liue by his spirit that wee must take life from and bee gouerned by one and the selfe same spirit of Christ as all the members of one body take life from Iohn 6. Iohn 15. and are gouerned by one and the same soule Wherupon if followeth necessarily againe the so many as haue not a godly care in their liues conuersatiōs to expresse the fruits graces of the holy spirit but do stil delight slauishly to serue Satan sinne so many do in vaine flatter themselues that they are the members of Christ and that they haue receiued Christ in his holy supper his death and passion to the forgiuenesse of their sinnes Because Christ cannot bee drawne from his spirit neither receiued without his spirit but he that eateth his body and drinketh his bloud truly by faith must needs eate and drinke his spirit also and so consequently expresse the fruits of the same spirit in a regenerate life Secondly because I say who so doe eate the bodie and drinke the bloud of Christ crucified and shed vpon the crosse truely by faith to the forgiuenes of their sinnes they are members vnited vnto Christ they are grafted into Christ they dwel in Christ and Christ in them And they that are grafted into Christ must néeds take part of and liue by the spirit and life which is in Christ euen as the branches which are grafted into the wine do participate and liue of the sap and life of the vine In the fift and last place by examination of my selfe I must find my selfe to know that whereas we doe feede not of sundry kindes of bread and drinke not of sundrie cuppes but al of vs of one bread and one cup in regard of the institution and Sacrament hereby is taught and signified our vnity and communitie one with another also that we ought to be of one bodie that we ought mutually to loue one another as members of one bodie and as those which are fed and nourished by one bodie by one meate by one drinke Here in this Sacrament all are one and one is all All come to one and one is made of all For in an other respect we see of many graines of corne is made one bread of many grapes is made one wine whereby is signified further that an especiall end and drift of this Sacrament is of the multitude of the faithfull as of many members to make one bodie and to knit them togither in one mutuall relation and loue It is reported by Salust a noble humane Historiographer that they which conspired with Catiline against Rome dranke all of them aforehand mans bloud whereby they would all make as it were a Consanguinity and affinitie among themselues whereby they would all bind themselues to will one thing all to meane and doe one thing and not any one to open the conspiracie or to disagree one from another in any sort therein they iumped ioyned together euen vnto the death Now can the drinking of a mortall mans bloud so inuented by mans malice in a wicked practise of a multitude of men make one man of many men make one body one mind one will one consent one heart and bring all to an vnity And shall not the drinking of the bloud of Christ by faith nay the eating of his fleshe also found out by the endles wisedōe goodnes of God for mans redemption make all one First with Christ secondly one with another make all one body make one mind one will one consent one heart and bring all to an vnity in Christian loue mutuall affection and brotherly charitie one with another which is the sūme and whole scope of all christian Philosophie and wisedome Surely light cannot agree with darkenesse nor the spirit of God with the spirit of Belial No more can diuision and discord agrée with vnitie This Sacrament is a Sacrament of vnity therefore it cannot abide neither admit a clouen heart diuided from his brother And thus as by the Sacrament of Baptisme our God doth admit vs into his house and family not as seruants but as children So likewise by this Sacrament of the Lordes Supper as a prouident Father doth hee féede and nourish vs in the same with the liuing breade of his deare sonne vnto a true and blessed immortalitie And this is the
vnto exhortation to manners and integritie of life thereby plainely affirming as much as you say Namely that Christians must adorne their faith and profession with good workes and that a true iustifying faith is euer abundantly fruitfull in the same good workes Nay that which is more I doe know that many zealous christians euen now in our times doe confirme the same doctrine by their liues and liuings who as they do dayly pray for a true iustifying faith and constantly professe themselues to haue the same so do they also walke in all christian and dutiful obedience to the commandements of God euer endeuoring themselues to doe well and to do good So that when I do lay their outward profession of a iustifying faith on the one side and their liues on the other side together me thinks it doth strongly proue this doctrine to be alwayes infallibly true That a true iustifying faith and good workes are inseperable and not to be found asunder no more then the Sunne can be without his light or fire his heate This I say I do heare this I do know both by the Scriptures and examples of these times and this I do hold for truth But the truth is my selfe as many thousands moe do not yet in reason see how it doth come to passe My last suite therefore vnto you is that you would prooue by some-sound reasons that a iustifying faith whersoeuer it doth rest must needes bee effectuall and fruitfull in holinesse of life good workes For doubtlesse though it be the truth yet because they do not clearely see it by manifest arguments and reasons a great number cannot tell whether they should beleeue it or not And therefore though they haue but only a bare Historicall faith without all respect vnto workes and manners yet they flatter themselues that the same is a true iustifying faith whereas if they were able to conuince them selues by sound reasons many of them I am perswaded would be as ready to forsake their error they would be as willing to embrace the true iustifying faith and to expresse the same by all dutifull obedience to the commandements of God in their liues as euer they were to maintaine a bare Historicall faith with loosenesse of life And now I atend your answer Ans If you desire my answer for your resolution then marke it well None can throughly know what a iustifying faith is but he onely that hath it As no man can vnderstand or comprehend what hony and his séetnes is though you speake neuer so much thereof saue he only that hath séene and tasted it 7. So no man can vnderstand or coÌ„prehend what a iustifying faith and the force therof is saue he onely that hath it and doth beléeue And as hee that hath séene and tasted hony A iustifying faith it selfe is the best reason of all other to proue the effectual working of the same We beleue not thorow the light of naturall reason and vnderstanding but we vnderstand by beleeuing néeds no reasons to proue vnto him the swéetnes thereof so he which hath a iustifying faith and doth beléeue néeds no reasons to proue vnto him the effectuall force and working of the same it will proue and shew it selfe Neither comes a man by reason and vnderstanding to faith and to beléeue but rather by beléeuing hée comes to vnderstanding For in humaine Phylosophy and matters of the world we will first by the light of reason vnderstand the matter to be so and then afterward wee will beleeue it But in spiritual things and heauenly mysteries faith goes before reason and vnderstanding comes after For here by the light of the word we doe beléeue those things which neither sence can perceiue cogitation conceiue nor vnderstanding of the mind comprehend without the word And hence it was Iohn 3. Iohn 20. that Nichodemus and Thomas were so sharpely reprooued of our Sauiour Christ euen because they would not beléeue except they might bee brought vnto it by their naturall reason and sence Now therefore the summe of mine answere to your demaund is this First if a iustifying faith doth not ground it selfe vpon the light of naturall reason to doe that it doth and to beleeue that it doth beléeue but doth effectually worke and do that it doth of iâ—â—â—e without reason beyond the câ—â—â—city of man Then surely it is impossible to shew the effectuall force and working of the same by arguments and proofes of any reason Secondly if none can comprehend what a iustifying faith and force thereof is but hee onely that hath it and doth beléeue then doubtles he that hath it not cannot comprehend the sanctified force and operation of the same in the life and conuersation by all the reasons in the world to him they are all in vaine Thirdly if a iustifying faith bee reason sufficient of it selfe and the best reason of all other to proue the effectuall working thereof in the life of that partie whomsoeuer it doth possesse Then what needs a man to seeke further Then for him which seekes reasons to proue that a iustifying faith must néeds be fruitful in a godly life and workes The best course is to procure vnto him this iustifying faith it selfe which as all other good graces and gifts besides is had and obtained by that strong and euer preuailing meanes with the Lord faithfull feruent The neglect of praier is the Canker of Religion and diligent prayer the neglect and colde practise whereof is the decay and Canker of all religion FINIS A Prayer and meditation before the receiuing of the holy Communion in no wise to be forgotten in thy Chamber priuatly O Eternall almightie and most mercifull Father which of thy tender mercie to thy children hast alwaies fed them with spiritual and heauenly food féeding to blessed immortalitie which is the bread of life and this bread of life is thy sonne as it is written Iohn 6.5 ver 35. I am the bread of life which came downe from heauen he that cometh to me shall not hunger in any wise and hée that beléeueth in mee shall neuer thirst and the bread which I shall giue is my flesh which I will giue for the life of the world O most swéet bread heale thou my sicke soule and féeble heart that I may tast the swéetnesse of thy loue heale mee of all mine infirmities that I delight in no fairenesse besides thée I doe acknowledge O Lord that I am not worthy the least of all thy mercies and most vnworthy to receiue thée vnder the roofe of my soule by participating thy most precious body and bloud For horrible are the sins wherewith I am defiled Woe is me Lord for I am a man of polluted lippes and dwell among people that haue vncleane hearts And yet againe my heart is wonderfully lightned when I call into mind that thou the déere sonne of Almightie God camest not into this world to call the righteous but the sinners to
knowledge briefly for which euery one must examine themselues before they presume to the Lords supper Obiect But you said in the beginning of our speech that this examination doth consist in three thinges In the first place you haue well and necessarily placed knowledge I pray you therefore proceede vnto the second Ans Faith is the second thing for which we must examine our selues before wee come to the Lords Supper I said that the second thing for which euery one must examine themselues before they do eate and drinke the Lords supper is faith And surely faith comes as necessarily in the second place as knowledge came in the first For as there can bee no faith without knowledge so again to bare knowledge can be to no purpose without faith that is except one do beléeue that hee knoweth in Gods word Obiect Explaine it I pray you a little more plainely what faith doe you meane Answ I meane not an Historical faith which is but only a bare knowledge of the historie of those things which are contained in Gods booke Faith Historicall assenting also vnto the truth of them which faith the very diuels haue and would gladly haue it vtterly extinct and put out Iames 2. I meane not a Temporarie faith which steps a step higher that is which doth not only know and giue assent vnto the truth of Gods word Faith temporarie but doth also profes the same yea and ioy thereinto yet it is but for a small time as saith our Sauiour and not because it hath any hartie and liuely feeling of Grace offered in the word neither but for other by causes as vaine glory Mat. 17. 1. Cor. 13. worldly profit and such like I meane not a miraculous faith Faith by Miracles whereby through diuine reuelation a man may be surely perswaded that through diuine power hee can remoue mountaines or worke other miracles Faith iustifying and a true difinition thereof But I meane that sweet Iustifying faith which doth not onely know giue consent and profes But which is further a grounded and resolued assurance of Gods frée promise of Grace in Iesus Christ which being sealed in my heart by the holy Ghost through the meanes of the Gospell works of necessitie my regeneration conuersion from the old Adam vnto a new creature from the workes of darkenes vnto the works of light righteous obediēce Obiect Your meaning is now plaine Before one presumeth to bee partaker of the Lordes Supper hee must examine himselfe First for Knowledge Secondly for a Iustifying faith But by your leaue good sir a word If this Iustifying faith doth alwaies shew forth the fruits of regeneration conuersion and righteous obedience in that partie whomesoeuer it doth posses what needs then any further examination I meane what needes a man examine himselfe for a third point namely whether hee findeth in himselfe a resolute purpose to practise according to that his knowledge faith in the rest of his life Ans I answere you thus Too too many do blindly hypocritically imagine that the outward profession of their beliefe namely the Apostles créed wtout all respect had vnto life maners is a true iustifying sauing faith which indéed is but a dead carkas of faith as a dead man wanting both life spirit is no true man but a dead carkas of a man now therfore least any man examining himselfe for faith should deceiue himself with such a faith againe because euery one should haue vnto himselfe and also shewe vnto others a sure marke and euidence of a iustifying faith without all deceipt I haue added hereunto this third poynt of examination Namely that euery one should examine themselues also whether they come vnto the Lordes Supper in sinceritie and singlenes of heart all hypocrisie laid aside with a resolute purpose in the rest of their liues to practise and liue according to the same their knowledge and faith that is with a resolute purpose to abhorre and flie sin and to embrace godlinesse throughout their whole life For to this end the Apostle Iames Iames 2. reasoning very diuinely seemeth to make a double iustification of man the one from God the other from man him selfe God apparantly sées knowes as all things else visible inuisable spiritual earthly so the iustifying faith of uery man how it is seated in his heart without any helpes markes or tokens for it selfe and in it selfe without all other respects iustifying the man But to man this faith being purely spirituall cannot without his faithfull markes and fruites be séene and knowne with flat resolute assurance no not to him that hath it Therefore as God doth iustifie a man by his faith so a man must iustifie himselfe by his workes that is his faithfull actions and workes must resolue him and proue vnto him that he is possessed of a true iustifying faith allowed and approued of God least otherwise he be deceiued with a shadow visard of faith Iames 2. The wordes of the Apostle are plaine first hee saith shew mee thy faith by thy works I wil shew thee my faith by my workes Secondly was not Abraham our father iustified by workes That is knowne by his workes before men to haue a iustifiing faith before God when he offered Isaac his sonne vpon the Altar Thirdly ye sée that a man is iustified by workes and not by faith onely namely of man By which places of the Apostle it is clearer then the noone day that his iustifying faith cannot be known vnto man but by his workes That I say his resolute purpose to leade a godly and a Christian life indéed the due execution of the same must shew and make it euident both vnto himselfe and vnto others that his soule is possessed of a iustifying faith before God that in this his examination of himselfe he is not deceiued so consequently that he eateth and drinketh the Lords supper worthily vnto Gods glory and his owne euerlasting comfort Obiect This also nowe is very plaine This third point of examination is doubtlesse as necessarie as the other two and comes me thinks in a comely and diuine order I haue but one demand more good sir for a full conclusion Ans Say on I pray you Obiect I do heare your selfe and other preachers of the word daily teaching and I beleeue assuredly that you teach truly that a true iustifying faith doth alwayes bring foorth the fruits of regeneration newnesse of life and righteous obedience and doth alwayes declare it selfe outwardly by workes in the partie whom it doth possesse I know also that that notable instrument of Gods glory the Apostle Paul in his Epistles obserueth the like order and teacheth the very same who after that he hath first of all soundly layd downe the doctrine of faith and strongly proued that by only faith in the merits of Christ a man is iustified and saued Then next of all he commeth