curious art and cunning diuision For your demaund therefore this knowledge doubtlesse I cannot sée where it can begin with that profit and order that it ought else The degrees of knowledge before the receiuing of the Lords Supper then at mans creation for the first degrée thereof And therefore before I doe presume to come vnto the Lordes supper I must find my selfe to know particularly in order to this effect The first degree The first that in my first Parents Adam and Eue the Lord God created mee and all mankinde in soule according to his owne image and likenesse Gen. 1 in righteousnesse and true holinesse in body without fault or blemish in a word both in soule and body a most glorious creature furnished with all heauenlie and glorious prerogatiues able of my selfe to doe the will of my God without any kinde of contradiction Mans first estate glorious or check which might come from any imperfection either of soule or body which was my first estate The second degree of knowledge The second That because good reason it was I should acknowledg a Lord aboue my selfe euen my almightie and mercifull Creator therfore the same my Lord God gaue me an easie commaundement to kéep and obey Gen. 2 namely that I should not eate of the fruit of one onely Tree in Paradice the tree of the knowledge of good and euill vpon paine if I did eate to dye the death The third The third degree of knoledge that the consideration neither of the infinite goodnesse and mercie of my maker neither of my most perfect and free estate neither of the easines of the commandement nor yet the punishment threatned for the breach of it could make me bolde me fast by God and to the obedience of his coÌ„mandements But wretch that I was I must needs forsake my maker and subiect my selfe vnto the obedience of the Diuel my destroyer and so accordinge to his damnable wil and word I must eate of the forbidden fruite Gen. 3 of the Tree of knowledge of good euil Wherby indéed I came to the knowledg of the good lost the euill found for so the Diuell iugâ—ingly meant which I least thought â—f wherby I lost al former good gloâ—y perfection and freedome both of â—ody and soule and found all manâ—er of euill ignominy imperfectioÌ„ â—hraldome both of body and soule whereby I made my selfe vnable in euerie part euer afterward also to kéepe the commandement of my God or to steppe any righteous steppe at all whereby in a word I did cast my selfe downe headlong from the top of all happines into the depth of all misery in this life and into the infernal gulfe of endlesse torment damnation in the world to come Mans second estate wretched which was my second estate and of al mankind Obiect Before you go any further I pray you suffer me one word It seemes to me that this knowledge of mans first and second estate makes little to the worthy receiuing of the Lordes Supper because it belongs not vnto the same Ans I doe not say that these my two former estates are any part of the Lords Supper or that they belong either to the benefit or vse of the Supper it selfe but that the knowledge of them must bring mee by order vnto the knowledge of the benefite and vse of the Lords Supper For before I can truely know and confesse any benefit and restoring in Christ I must first knowe and confesse that I was in miserie before I doe flie vnto Christ for succour I will first knowe some reason why and that I haue néede of succour and what driues me vnto Christ Now the Law Rom. 3. which layes before me my miserie sinne vnrighteousnes and eternal damnation because I cannot now through my fall and disobedience kéepe it It is saith the Apostle a Schoolemaister or Vsher Gal. 3. which sendes mee vnto Christ for righteousnes and saluation in him And therefore these two former estates are as it were the Alphabet A B C or first entraÌ„ce where I must first begin in the schoole of God and which I must first knowe out of his word before I can come either orderly or profitably vnto any riper knowledge of that good benefit which is offered me in Christ so coÌ„sequently in his holy supper Obiect I doe now see your course and order right well it is right plaine and profitable I pray you go on vnto the fourth point Auns The fourth point of knowledge which by examination of my selfe I must find my selfe to knowe before I come vnto the Lords Supper The fourth degree of knowledge is to this effect Namely that the Lord God on the one side because hee would and must haue his iustice satisfied for my sinne and the sinne of all mankind which iustice requireth that as true and very man had sinned against God so of necessitie true and very man must satisfie his iustice with death and tormentes both of body and soule for that sinne according to the sentence of his iust word Gâ—n 2. Mans third last estate restored by Christ And of the other side because hee would in this his iustice become mercifull vnto man too hath in his rich wisdome caused his only sonne being very God to take my nature vpon him and to become also very man who in the same his humane nature might satisfie GODS iustice for my sinne by death and tormentes due vnto mee for the same and by vertue and power of his God-head might be able to sustaine and beare in his flesh the wrath and punishment might bee able to deliuer me also from the same and might repaire in mee and restore vnto mee againe that righteousnesse life and blessednesse which I had lost by my fall and disobedience which his mercie the Lord first set a broach in Paradice after that hee published the same by his Patriarkes and Prophets Thirdly he shadowed it out by sacrifices and ceremonies of the Lawe and lastly fully accomplished it by the same his owne only sonne The fift poynte of knowledge The fift degree of knowledge which by examination of my selfe I must finde in my selfe beefore I come to the Lordes Supper is that as GOD doth thus offer and reach out his hande of mercie vnto mee Ephe. 2 so likewise I must haue another hand to take it it is my parte to apprehend As God hath a hand to giue so we must haue a hand to take to take and lay hold vpon the same with the hande of faith as the onely instrumentall cause of my saluation least it bee alledged against mee I would Math. 23 but you would not Sixtly and to come neerer the matter before I come vnto the Lordes Supper by examination of my selfe I must finde my selfe to knowe The sixt degree of knowledge that the Lorde God hath ordayned and instituted helpes and
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
Lordes Supper worthily who doth not know what is required to the worthy eating drinking of the Lordes Supper when our Sauiour said vnto the Saduces Matt. 22. Yee doe erre not knowing the Scriptures Did he not say plainely that the want of knowledge was the cause of their erring being deceiued and dealing awry When the Prophet Dauid said Psal 119. Thy word is a Lanterne vnto my feete and a light vnto my pathes did hée not clearely teach that the knowledge of the word of God must direct our actions and procéedings and that without the same knowledge we walke in darkenes wee know not what we doe nor whether we goe I thinke this is so plaine that it néedes no further disputing Ob. Why must a plaine simple man that can neuer a letter vppon the booke come furnished with this knowledge before hee can eate and drinke the Lords Supper what if such a one should come to you and say The scriptures are too busie for my head I know how to earne my liuing with the sweat of my browes honestly truely I trust I know as the rest of my neighbours know I hope they meane well they meane no hurt at their comming to the Lordes Table nor no more doe I or such like speeches would not this be sufficient for him Answ I knowe no difference the scriptures make in this respect betwéene the learned and vnlearned betwéene the simplest and the wisest of all neither yet any dispensation the one hath more then the other but this I know Ignorance is no excuse that ignorance is no excuse for any by these our Sauiours owne wordes Luke 12. But that seruant that knew not his Maisters will and yet did commit thinges worthy of stripes shall bee beaten with fewe stripes This I know that none can pleade ignorance for the Lord God speaketh generally vnto all by his seruant Moses Deut 3◠The word which I cōmand thee this day is not hid from thee neither is far of It is not in heauen that thou needest to say Who shall ascend for vs into heauē to fetch it vnto vs and to declare it vnto vs that wee may doe it neither is it beyond the sea that thou needest to say who shall go ouer the sea to bring it and to declare it vnto vs that we may doe it but this word is very neare thee euen in thy mouth and in thine heart to do it This I know Iosu 1. that all sortes of people ought to know the Scriptures This I knowe The Scriptures are easie to the simplest obseruing three things that the Scriptures are easie vnto the plaine and most simple people that are obseruing but thrée conditions The first if by zealous prayer they shall call for the illumination of Gods spirit The second if they shall bestowe the like endeuour care and studie to know them that they doe and can vpō cunning fetches for their worldly profit whereof if a booke should be framed twise as large as the Bible it would soone be knowne euen of the simplest yea though he could neuer a letter on the booke as you say yet he would haue it at one hand or other and it would busie his head neuer a whit The third if they shall desire and labour to know the scriptures to the end to kéepe the will of the Lord reuealed in them they are King Dauids words The Law of the Lord giueth wisedome vnto the simple Psal 19. Pro. 14. Wise Solomon saith A scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstand And when Dauid would perswade the Lorde to teach him to knowe his will hee drawes the Lord as it were with this reason because he will kéepe his will when he knowes it Teach me O Lord the way of thy statutes I will keepe it vnto the end O giue me vnderstanding I will keepe thy law yea I will keepe it with my whole heart And to conclud this I knowe that the simplest and plainest man that is would bee ashamed to bee found vnskilfull and to be taken tardy in the profession that hee hath taken vppon him If his knowledge faile in the trade he was neuer bounde apprentice vnto if his knowledge faile in the Art of Logick Rhetorick or in the misterie of Astronomie or such like why in this he is not to bee blamed but if his knowledge faile in the points of Christianity whereunto he was bound apprentice in Baptisme which hee tooke vpon him to professe at the time of his Baptisme and wherin he hath serued so long apprētiship I thinke in this hee is worthy to be blamed I trow in this the simplest of vs all would take great shame to be found vnlearned and vnskilful If any intending to receiue the Lords Supper should come to mée with such answer as you say I know how to earne my liuing with the sweate of my browes c as indéede I thinke too to many hold it for the answere of a sound Christian surely I should bee driuen against my will to reply vppon him againe with these words If this bee all the knowledge that you haue and looke for then a bruit beast is for knowledge as good a Christian as you then a bruit beast may for his knowledge I speake it with reuerence bee admitted to the Communion as wel as you for a bruit beast knowes how to get his liuing with the sweat and labour of his body as well as you and no more doe you looke for Further I would reply againe from the Apostle Paul You would pretend a zeale and deuotion Rom. 10 but the zeale and deuotion of any whatsoeuer either to God or godlines is nothing worth if it bee not according vnto knowledge Zeale without knowledge is condemned If any man intend to goe to any place hee must keepe the way that leadeth vnto it if any man haue a zeale and deuotion to God and doe seeke God from the heart of necessitie hee must keepe the way that leadeth vnto him and that way is his word It is better sayth Saint Augustine to halt in the way then to runne swiftly out of the way If wee will bee deuout and religious let vs take it for truth which Lactantius saith That is true religion zeale deuotion which is ioyned with the word of God And therefore so many as come vnto the Supper of the Lord without the knowledge of this word to instruct and tell them what is here to bee done and how they ought to deale therein vndoubtedly they doe fare as they doe who are blindfolded and haue their eyes closed vp A man would wonder A most fitte similitude to meete in the high-way Tenne Twentie Thirty or Fortie people blindfolded grabling to some long iournies end Surely he would thinke them starke mad euer to take such a iourney in hand in that order and hee would iudge that they would
third reason is set downe by the Apostle himselfe in that 1. Cor. 11 and it is drawne from the indignitie or heynousnesse of offence in the vnworthy eating and drinking the Lords supper in this manner That party that eateth and drinketh the Lords supper vnworthily that is otherwise then it becommeth such a supper to be eaten and drunk peruerting the right and pure vse thereof that party is guilty of the body and bloud of the Lord euen as if he should vilely contemne the same and trample it vnder his féete Therefore it behoueth euery one and euerie one is bound of necessitie to examine himselfe afore hand how he is fitted to eate and drink the Lords supper A fourth reason is drawne from the fearefull punishment and woe The fourth Reason which most assuredly they doe pull vpon themselues who doe eate and drinke the Lords supper vnworthily in this manner whosoeuer eateth and drinketh the Lordes supper vnworthily that partie eateth and drinketh his owne damnation as our first parents in paradise did eate their owne death by eating the forbidden fruit Therefore vpon paine of damnation euerie one is bound of necessitie to examine himselfe how hee is prepared to eate and drink the same If you would haue a fift reason it holdeth very strongly frō the lesser to the greater thus The fift Reason If in their earthly affaires and busines men doe thinke themselues bound of necessity before hand to examine and make inquirie as well into the affaires of themselues what and of what condition they be as into their owne selues how they may finde themselues able fit and méete to accomplish the same lest they should take them in hand vnwisely in vaine or with their losse and hurt then who will not much more thinke themselues bound of necessitie to make the same examination and inquiry in spirituall affaires but especially in this so heauenly businesse the eating and drinking of the Lords Supper wherein we cannot offend without the high displeasure dishonour of our God Wherein we cannot offend without the deserued daunger of eternal condemnation and wherin if we consider the meate drinke it selfe with other common meates and drinkes there may no comparison stand betwéen thē in any respect at all Iohn 6.55 My flesh is meat indeed my bloud is drink indeed saith our Sauiour Christ For other meates and drinkes are earthly corporall but this is heauenly and spirituall Other meate and drinke whether wée eate and drinke or not we shal surely die but this meate and drinke hée only doth die which doth not receiue and he doth liue for euer which doth receiue it Other meate and drinke doth asswage hunger and thirst but this meate and drinke I meane still being spiritually and by Faith truely receiued doth more and more sharpen the same bréeding in vs an insatiable desire and longing after them Other meate and drinke are conuerted into the substance of the eatet and drinker but this Not the elements of bread and wine abiding still the same without corruptiō doth cōuert the true religious eaters drinkers thereof into it selfe making thē of humane diuine of carnal spiritual of vngodly minded to leade a life beséeming God Iohn 6.56 For he that eateth my flesh and drinketh my blood saith our Sauiour hee dwelleth in mee as a member incorporated into the body and braunch into the vine And I in him namely by my spirit whereby he doth liue Other meate and drinke before they be receiued are first to bee examined tried and proued lest by any euill condition in them they hurt vs. But before we presume to participate of this meate and drinke in the Lords supper we must first examine try and proue our selues lest we dishonour them and become hurtfull to our selues through our owne fault Obiect I would to God your reasons were knowne not vnto mee alone here by priuate conference but vnto the whol world also by publike writing For I think they are of force not onely to wrest from the most vntoward and crooked spirit that is a free confession that it is so but also to force out of the hart of flint a floud of teares to bewaile euery former neglect thereof and further to driue it euer heereafter diligently and carefully to put the same in practise and neuer in any case to omit this godly wise and carefull examination of ones selfe before the receiuing of the Lords Supper But good Sir from your present speech nowe mee thinkes doe arise two doubtes more wherein I pray you satisfie mee in a word An. I pray you say on Obiect Is then the examination of others by the Minister before the receiuing of the Lords Supper forbidden or needelesse Ans It is more then plaine by the holy scriptures that examination by the Minister of those committed to his charge where néede shall be Gen. 18. Iosh 24. Ministers fathers and housholders ought to examine their parishioners children seruants by the father of his children by the Master of his seruants is not onely not forbidden but straightly commanded and highly commended howsoeuer alas it bee too carelesly put in practise of such as one day wil tremble and quake to come to their answere for it And so much the more commended if it be done with that care and conscience that it ought namely not for auricular confession and then all is well as the Papists dreame or for custome and shew but for to proue how they knowe their dutie therein to teach them if they know it not yea and not euen then to thrust it into their mouthes when they are to receiue the Supper but in such due season as they may be sure to bee perfect in it Vnto the which examination as euery Minister father and master is bound so likewise is euery parishioner childe seruant reuerendly willingly to submit themselues therevnto before they come vnto the Lordes Table But yet notwithstanding this examination by an other cannot secure neither is any safe warrant for any man for one man may deceiue an other the examined may deceiue the examiner in most points but no man can deceiue the iudgment of his own cōscience Though the former examinatiō of one man by another be néedfull necessary cōmanded commended though one be examined by an other a thousand times yet the examination of ones self is in no wise to be omitted but carefully to bee held fast because it is most certain cannot deceiue and therfore the Apostle saith rather Let a man examine himself in an other place 2. Cor. 13. Examin your selues know ye not your own selues Ob. You haue fully satisfied me herein also But this one question more Is it not required that one do examine and inquire into those with whom he is to communicate that he do find them worthily prepared before hee can safely communicate with them An. Hereto I answer you Some
either neuer or very hardly at all come to the place they desire Euen so in like sort when thou séest people flocke vnto the Lordes Supper without the knowledge of Gods holy word to direct them and to shew them how to doe it behold thou seest a companie blindfolded and thou maiest as wel thinke them besides themselues euer to take such a matter in hand so blindely and as well thou maiest iudge and say that they will neuer come to heauen and to God to whom they doe trauell or rather doe but séeme to trauell Ob. These things I would thinke are of force to make euery man rowse vp himselfe and to looke about him before hee doe approach vnto Gods Table but especially the plaine vnlearned man who silly soule is wont to perswade himselfe if he come thither with a good meaning and intent proceeding from a blinde zeale and deuotion that then hee hath done his dutie very well Therfore for his better help comfort shew I pray you what meanes hee hath to get this knowledge required of him and to auoid this dangerous ignorance wherewith hee is wont to come so blindfolded to the Lords Supper Answ The meanes that euerie rude Meanes to attaine to the knowledge of Gods word and ignorant person hath to attaine to the knowledge of and in the word of God are these First and principally they must after the example of Dauid Psal 119. as was said before The first meanes with singlenes of heart in praier beséech the Lord to remoue from their mindes and vnderstanding that palpable fogge and myst of their owne naturall darkenesse and ignorance and to illuminate the same with the light of his spirit obseruing alwayes to pray first with an earnest zeale and affection to the knowledge of this word secondly with an vnfained purpose knowing the same to leade their liues thereafter The second meanes This done then if they haue a Prophet which hath that Vrim vpon is brest-plate that is who is adorned with the light of knowledge vnto whose publique teaching they may resort first Hebr. 6. for their catechising instruction in the principles grounds and foundation of religion because in a building order requireth that first of all the foundation be laid afterwards for more perfit and sound doctrine 1 Cor. 2 and stronger meate as the building goes forward and growes towarde perfection yea and vnto whome they may haue still recourse by priuate conference for to bee resolued of euery doubt Because as the Prophet Malachie sayth The Priestes lippes must preserue knowledge Mala. 2. and from him as from Gods store-house they are to haue their wantes supplyed If I say God hath in his superabundant mercie blessed them with such a Prophet and Pastor then must they not wish him out of their coastes for dealinge against their swine that is against thir vncleannesse and filthynesse as the Gergesenes wished Christ Neither must they neglect and abuse this blessing but with all true thankfullnesse vse the same and with the Purple seller Lidia Math. 8 lend him the hearing withal diligent and reuerent attention with the cleane beastes in the lawe chew the cudde Act. 16 The third meanes Leu. 11 that is seriously meditate vpon whatsoeuer they haue heard and receiued from him least it goe in at the one eare and out at the other But if there bee no Prophet in Israell if they haue no such Pastor vnto whom as vnto a Nursse they may so fly for their spirituall foode and sustenance Then their next remeadie and meanes are first accordinge to the commaundement of our Sauiour The fourth meanes to pray vnto the endlesse Fountaine of all good giftes that he would send forth labourers into his haruest Mat. 9. to stay the spirituall famine of bread that hee would moue the hearts of those which be in authoritie to pittie the silly shéepe of Christ and likewise stirre vp the hearts of all those who haue in their hands the planting and placing yet now at the last while the day doth last to make a conscience whom they set ouer Gods flocke and that they wuld become true Patrons indeede The patronage of Patrons ought to respect the flocke of Christ that is not so much of the man nor Benefite as of the flocke of Christ Iesus Secondly and in the meane while vntill by the mercifull prouidence of the Lorde the Haruest may bee so furnished these simple rude and ignorant people who cannot reade themselues must for knowledge in Gods word spend that time in conference and reasoning with others The fift meanes either at home or abroad at one hand or other if they haue a will thereunto which they are wont idlely vainely and vpon vnfruitfull workes many waies to misspend And further they must lend their eares to such as can reade good bookes English and Englished writers wherewith if they will but step out of Westminster roade into Pauls Church-yeard the stalls stand so stored yea and which are in such abundance brought home almost to their owne doores wheresoeuer in any place within the Realme of England they haue their dwelling that who so doth still remaine ignorant of the way and will of the Lord reuealed in his word they must néedes be willingly wilfully and obstinately ignorant and shall surely abide the punishment of wilfull stifnecked and obstinate persons without all excuse Obiect Doubtlesse you haue said very well that the first thing which euerie one must examine themselues before they presume to come vnto the Lords Table is knowledge You haue likewise proued that this knowledge is required at the hands of euery one learned and vnlearned wise and simple and that no man hath any dispensation or tolleration to come thither ignorantly more then an other You haue further shewed the meanes whereby euerie one may come by it if they will But now I pray you in the meane time omit not to shew in briefe order wherein this knowledge dooth consist or what bee the particulars which euery one must know before they can be worthy partakers of the Lords Supper An. The matter it selfe we haue in hand is good and godly and through Gods blessing may hereafter tend to his glorie and the encrease of his Church Besides it I should waxe wearie yet your forward desire and willingnes to learne would stirre vp and encourage me to goe on If all that be ignorant woulde take your course surely all might come to knowledge néedefull vnto saluation I wish your example might not be lightly passed ouer You haue had mine indeuour hitherto and you shall likewise haue it in this if God permit You would learne further you say what knowledge euerie one by examination of themselues must finde in themselues before they can bee worthy partakers of the Lordes Supper And herein according to your owne Christian motion I would rather séeke to profit many by plaine order then to please a few by
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
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