the Lord are pure as the psa 12. 6 siluer tryed in a furnace of earth fined seauenfold The lawe of the Lord is Ps 19. 7. 8. perfect the statutes of the Lord are perfect All thy commaundements are Psa 119. 86. verse 140. true Thy word is prooued most pure Gold had need to be fined but Gods word is without all drosse And therefore it is the fittest rule for all our actions Sixtly The word of God is liuely and mightie in operation and sharper then any two-edged sword entreth through euen vnto the deuiding asunder of the soule and the spirit and of the ioynts and the marrowe and is a discerner of the thoughts and the intents of the heart Heb. 4. 12. Therfore fit to be our Iudge and the Touch-stone of our tryall As in a * Non coâ—itationes solum et meâ—tis tuae consilia sed actiones etiam et viâ—aeinslituta adeoque te ipsum tibi tanquam aliquod illustre specuiuÌ„ oftendet et demonstrbit Mirrour or looking-glasse a man may discerne his face so by the word of God we may discerne our selues and see the faces of our soules As the Gold-smith doth iudge of gold by touching it with his stone so by viewing our selues by Gods word we may iudge of our states As the Corn-dresser may by his Fanne discerne the wheat from the chaffe so we by the word of God may distinguish betwixt vice and vertue and see whether there be more wheat of grace or chaffe of sin in the heape of our heart and whether the chaffe of fin and dust of corruption as ashes â—o the fire soÌ„times as chaffe doth wheat doth * couer and ouer-lay the good corne of Gods graces and whether they be mixed together as light and darkenesse in the twilight When REBEKAH felt the twins strugling in her wombe she went to aske the Lord so when thou art in conflict with thy self when doubts arise within the womb of thy heart not knowing what to do or what to determine or think of thy selfe aske counsell of the Lord in his word and thou shalt in due time receiue an answere as by Oracle from heauen Dauid saith that the testimonies of the Lord were his Counsellours Ps 119 24. To conclude wouldst thou know whether thine examination and preparation be right and good then consider the word of God for it is the * mouth the tongue Vox summi sensuâ—que Dei quem fudit abalta meÌ„te Deus the voice and sentence of the Lord the line of our loue the rule of repentance the squire of obeience the touch-stone of faith the determiner of truth and the surest Iudge both in and of our examination The word of the Lord is * Pro. 30. 5 Ps 59. 8. Lex Ctristi est lux Christiani et speculuÌ„ humanae animae pure in it selfe and giueth light vnto the eies of those that search belieue and obey it It is as a bright shining torch or candle in a darke night lending vs light both to try our selues and to discerne whether our tryall be as it should be right and good And so much for the second generall point By what we ought to prooue our selues CHAP. 6. THe third point is of what things we must examin our selues For it were absurd for a man to seeke he knowes not what or to cast his angle into the water not knowing why A Magistrate cannot examine a man of nothing neither can we make tryall of our selues of nothing Examination presupposeth aswell the thing to be examined as the person vpon whome it is to be made The thinges then wherof we ought to examine our selues that we may come well prepared to the Lords Table are these especially which I will propound in order and do coÌ„mend to your christian consideration They are in number eight First we must examine our selues concerning our knowledge for it is fit that euery receiuer should haue a three-fold knowledg First of God to wit that there is a God a Iehouah that there is but one God that he is a spirit that he is infinite for goodnesse mercy iustice wisedome power time and glory that he is the Creator and Gouernour of the world that he is distinguished into three persoÌ„s the Father begetting the Sonne begotten the Holy ghost proceeding from them both that these three are one in nature and essence and will but three really distinguished in their maner of subsisting the Father of himself the Son of the Father the holy ghost from both and this from all eternity finally that all these are one in worship will haue onely that worship performed to them which is prescribed in the holy scriptures and that in spirit and truth Secondly it is meete that he should not be ignorant of the three fold estate of man the state by creation the state of the fall the state of grace As first that man was created righteous and good yet mutably Secondly that he fel Eccl. 7. 31. voluntarily away at the suggestioÌ„ of the Deuill and so lost his originall purity and withal plunged himselfe into a gulfe of misery First in that he is become prone to all manner of wickednesse secondly in that he doth now dayly transgresse against God both by omitting good and committing euill Thirdly that he is now subiect to the curse of the lawe Gal. 4. 10. both in this life and in the end of it and in the life to come In this life in the body to diseases in his goods to losses in his good name to ignominie in the end of his life to death which hauing cut asunder the threed of life made a deuorce between the soule and body doth immediately set open Hell gate for his soule to enter in In the life to come in a dying life and a liuing death euen to euer lasting confusion of soule and bodie from the presence of God liuing alwaies like flesh in the waters of Gods wrath and neuer drowned liuing alwaies in Hell fire like a Salamander and yet neuer consumed alwaies in dying yet neuer dead alwaies aliue and yet alwaies dead Thirdly for the state of Grace we must first know that we are redeemed from this misery onely by Christ who fulfilled the law for vs by his death hath defaced death and sin the sting of death and satisfied for all our sins to the full Secondly we must know that we are regenerated by the Holy Ghost who is therfore called the Spirit of sanctification or holines It is he that by the fire of his operation Rom. 1. 4. eateth out the drosse of sin and purgeth our soules from wickednesse He is the water which washeth away the filth of our hearts and as salt he seasonethvs throughout with sauing graces If we either will well or worke well it is of the Lord onely who worketh in vs both the will and deede Phil. 2. 13 of his owne good pleasure
Eiusdem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Lectores Quaeritis a Domino qualis conuiua probâ—tur En vobis qualem finxerit iste liber Lotus cas etlaetus edas gâ—atusque recedas Scilicet hos mores caelica mensa petit Ad Lectorem Christi Christi-colis conuluià lauta parantur Hic recte vt comedant pagina quaeque docet Georgius Taylerus Errata Page 7. line 21. read him Page 18. line 21 read destroy Page 19. line 1â— read by Page 24. line 3. read to a. line 7. read Fifh P. 91. l. 21. read fift p. 136. 5. read commended 1. Cor. 11. 28. Let a man therefore examine himselfe and so let him eat of this bread and drinke of this drinke CHAP. 1. THe holy Apostle Saint Paul hauing reprehended the Corinthians for sundry misdemeanors amongst them one whereof was their disorderly receiuing of the Lords Supper he doth in these words prescribe a remedy for the same For correction is not ynough without direction and reprehension is defectiue without instruction A kinde Chiruigian will not onely discouer the wouÌ„d but apply the salue A faithfull friend will not onely shew his friend his fault or errour but he will also giue his best aduise vnto him that he might see to correct and preuent it for the time to come The office of a true teacher is as well to teach the truth as to confute and refell falshoods as he must reprooue and condemne euill manners so should he also be carefull to shew what is good how the euill may be preuented amended We count him a bad Guide that onely tels the Trauellers of their wandring and not of their way and we iudge it the duty of a Maister-Mariner to shew his folowers in the Arte of Nauigation not onely syrts sands rocks and the danger of them but also the course to escape them so a good Minister ought not only to shewe his people their sinnes and the daunger of them but also the means to mend the way to performe their dueties as GOD requireth This Paul hath done The Doctrines followe THat it is our duetie to search and Doct 1 to prooue our selues before wee come to the Lords Table I wil here shew first the reasons why we should make this triall secondly by what we ought to make it thirdly wherof it must be made fourthly how it ought to be done The reasons that should mooue vs to make this triall are many First it is the expresse coÌ„mandment of God Let a man examine him-selfe Now the will of GOD must bee the rule of our workes What God biddeth that must we bend our selues to do And in his seruice wantes no solace For as Paul saith 1. Cor. 7. 19. Circumcision is nothing nor vncircumcision is nothing but the keeping of Gods commandements And the Scripture further saith Reuel 22. 14. Blessed are they that doe his commandments that their right may be in the tree of life may enter in through the gates into the Citie Now one of his Commandements is that we doe examine our selues before we come to the Lords Table Secondly another argument may be borowed from the verse next before going and next ensuing and may be thus framed If he that shall receiue this sacrament vnworthily be guiltie of the body and blood of Christ shall eate and drink his owne damnation then it behooueth euery man to search and examine how he stands and in what manner he commeth this will all men graunt But he that receiueth this sacrament vnworthily is guiltie of the body and blood of Christ a haynous sinne and eates drinkes his owne damnation a fearefull punishment Therefore it behoueth all men to trye their standing and to examine in what plight they come Thirdly a wise man will not come to the banquet of an earthly Prince without some competent preparation why then should any man presume to present himselfe in the presence of God and his Angels and to come to the banquet of the great Prince of all the worlde there to eate the flesh and drink the blood of his onely Sonne without due preparation and fitting of himselfe which cannot be without this search and examination Fourthly as preparatiues are necessarie before phisicke for the body so this examination prepares a way by Gods blessing for ouâ— right receiuing of those sacred elements as the phisicke of our souls For by it we shal knowe our estates discerne our harts by it we shall knowe how to discerne the Lords body and we shall perceiue the loue of God in Christ vnto vs who ordained this Sacrament for the confirmation of our faith the most entire affection of Christ vnto vs in that he gaue him-selfe to a shamefull and cursed death to redeeme vs being in bondage to sinne and Sathan as the Israelites were to the Egiptians and to Pharoah their King Fiftly this examination will occasion in vs both thankfulnes greater heede and watchfulnes Thankfulnes I say for after examination if a man perceiue his estate to be good that he commeth fitted and furnished in some competent measure he is stirred vp to magnifye the Lord who hath vouchsafed them this grace If on the contrarye he finde himselfe wretched or vnfit he hath occasion to praise the Lord that gaue him grace to search and see his condition and that hee hath winked as it were at his wickednes and vnpreparednes and hath not dealt with him as he hath deserued And will it not also be an occasion of greater heed and vigilancy for the time to come For euen as a man viewing and considering well by day how dangerous a Bridge ouer some very deep water he had safely passed in the darke wil be strucken with amazement and wil be made more carefull thence-forward of his way so when a man after examination of himselfe shall perceiue what infinite danger by reason of his sins he hath escaped through the mercie of the Lord he shal be prouoked to admire the goodnes of God and to become more circumspect in the time to come Sixtly we are bound to search and examine our selues at other times in truth we ought to doe it daily for we sinne daily and Sathan siftes and shakes vs daily and with the Sun we doe still either ascend or descend and with the salt waters continually either ebbe or flowe Now if we ought to proue our selues at other times how much more at this when we are to conuerse and deale not with mortall man but with God and that more neerely and in a moste speciall and weightie businesse Men should make the weightines of their affaires the rule of their care and labour Lastly a man will not build an house but he will examine and search his ground to see whether it be firme or false sound or sandy There is no good husband but will suruey his grounds search their nature a faithful Shepheard will duely obserue and search his sheep an
our cause and shal not see our case Therefore especially take heede of these three that followe trye not your selues by them neither in their sentence nor example The first is within thee but not of thee neither ouer thee if thou be Christes and if Christ bee in thee and that is thy Flesh thy Concupisence thy Corruption This seekes for shelter in thy soule and for harbour in thine heart and therfore cannot indure that thou shouldest search thy selfe least finding of her out and perceiuing her noy somnes thou shouldest either turne her out as a saucie guest or seeke to kill her as a secret foe Secondly Paul saith Rom. 8. 1. that those which are in Christ Iesus as we al professe our selues to be doe not walke after the flesh but after the spirit like men that are absolued by the Iudge and haue discharged what the lawe requireth who do now no more walke in the prison but in the open ayre and are no longer ruled by the Iaylor but liue at liberty yet perhapps sauouring of the Dungeon and carrying the prints of their Bolts and fetters and not wholye stripped of their prison garments Now if we be in Christ as we say and if wee either doe or at least ought to walke after the spirit and not after the flesh or corruption of our hearts what reason haue wee to make her our Iudge in the tryall of our states Thirdly wee promised God in our Baptisme that wee would forsake and detest the flesh but if wee make her our Iudge wee shewe that we doe not forsake her but fauour her and that we doe not hate her but rather harbour and hearten her Fourthly the wisdome euen the best part of the flesh is death Ro. 8. 6. and therfore her sentence can in no wise be iust and good Who would meddle with that which is the cause of death and make it his Iudge and if the wisdome of the flesh be folly with the Lord as sure it is then is the flesh a verie foole and makes those foolish that are ruled by her therefore wicked men are tearmed fooles in the Scripture Now who would bee iudged or examined by a foole whose wisedome is folly yea and death working death and destruction to those that subscribe vnto it and will not renounce it Fiftly Saint Paul saith Rom. 8. 5 That they that are after the flesh doe sauour the things of the flesh but they that are after the spirit the thinges of the spirit But if wee will needes be tryed by the flesh and wil be content with her determination we plainely demonstrate that we sauour not the thinges of the spirit but that we are bewitched with the flesh and therefore that we are not guided by the holy Ghost but gouerned of the flesh Sixtly the very wisedome of the flesh is not onely an enemie but enmity against God Rom. 8. 7. wherefore doubtlesse if the flesh be our iudge her sentence will be against God not for him but most odious in his sight Furthermore it is no childe-like affection nor property of a gracious sonne to rest in her who is a flat fierce and irrâ—â—onciliable eenemie to his father But such is our flesh to God yea and he also that in will and worke doth with a full resolution subscribe vnto it cannot but bee an enemy vnto him Seauenthly the wisedome of the flesh is not subiect to the law of God neither indeede can it be Rom. 8. 7. Now such is the tree as are the fruites the vvisedome of the flesh is an vtter and most desperat rebel against the law therefore also the flesh it selfe For for what any thing is thus or thus that thing for which the thing is so is it selfe much more so Now if the flesh rebell against the law and cannot be ruled by it vve must needes confesse that it is an vncompetent Iudge for vs for it will not condemne it selfe nor speake wel for the law it vvill not discouer her ovvne vvorkes vvhich are bastard plants set by sathan in the seminary of our soules and fructifiing in our liues no nor let vs see the vvorkes of God vvithin vs if any be nor commend them to our loue Eightly they that are in the flesh cannot please God Rom. 8. 8. But he that makes his flesh his Iudge or the Touchstone to try himself withall and doth with full consent of heart subscribe vnto her iudgement and liue acording vnto her lust this man is in the flesh therefore he cannot please God Now what true pleasure can any man take when God the fountaine of all true pleasures is not nay can not be pleased what pleasure caÌ„ Man take to liue in that estate wherin God the Lord of life cannot be pleased what peace can please or what ioy can any man enioy while he hath no peace with God while the wel-spring of all constant ioyes is grieued displeased with him If thou wouldest not be in the ranke and roll of those that can not please God and doe not serue him then make not thy flesh thy Iudge subscribe not to her sentence and liue not as she lusteth Ninthly the flesh makes vs doe that we wold not leaue vndon that we neither wold nor should omit Paul calleth it a body of death and cryeth out O wretched man that I am I who shall deliuer mee Ro. 7 24 from the body of this death It is the bane of the soule and the poyson of the sinner It is like the worme that eates the wood wherein it was bred Pliny writeth that the Leontophone breedeth in no countrie but where there bee Lyons Plin. Naet Hist 8. 38. sin among all corporal creatures is ingeÌ„dered in none but in man And as that little creature is so venemous that the Lyon king of beastes dieth presently if he taste neuer so little of his venome so our flesh the corruption of our natures is so corrupt and deadly that as so one as man the chiefest of creatures is polluted with it hee becomes obnoxious vnto death both temporall and aeternall Therefore as the Lyon dooth abhorre that beaste and crusheth him with his pawes so soone as he doth espye him so ought wee to detest and hate this Sinne abhor this Flesh accurse this corruption and labour to crush and kilâ— it so farre we ought to be from electing her to bee our iudge This were not to hate the flesh but to honour it and not to fighâ— against it but to foster it Moreouer Paul accounted himself wretched because he was turmoyled with his flesh as with a yoake about his necke a chaine about his legge and a burthen vpon his backe wished to bee deliuered from it as the tyred Oxe dooth from his yoke the prisoner from his fetters and as men wearied doe from their burthens which they beare It is therefore against reason right all religion for any man to giue consent vnto his flesh or to trye his
eternall life in respect of their owne dignity 2. That works of men iustified do deserue increase of grace and inhaerent righteousnes 3. That almes done without loue haue power to prepare vs to our Iustification but being done in faith and loue are truely satisfactory before God In a word her chiefest champion and now a Cardinal affirmeth that the confession of sinnes made by the communicants in the Priests eare and the Priests absolution is their onely lawfull probation of themselues or praeparation which they ought to make that they may be fit receiuers And whâ—ch with the former I should haue set and said before he teacheth that the communion vnder both kindes is not onely not necessary for the layty but also nowvnlawful seing the church of Rome hath so decreed Bellar. Tom. 3. P. 3. c. 18. 19. 20. This is the Romane lauguage this is the tongue of Babel these are the doctrines of the greatest Papists most false blasphemous and abhominable as may by the word of God appeare to any that haue not tasted of the Romish grape and doe not pinne their faith vpoÌ„ that harlots sleeue Therfore as Salomon saith of the woman with whorish behauiour Let not thy heart decline to her waies wander thou not in her pathes So say I concerning this Church decline not to her waies listen not to her voice atend not to her doctrines She is another MEDEA or GIRCE who by her sorceries spirituall incantations transformeth men into Monsters therefore beware of her and eschew her CIRCE could not metamorphize Vlisses as she did his coÌ„panions because he had about him the hearb Moly But surely if we do cary with vs the word of God and weare it about our hearts and heads belieuing remembring and vnderstanding of it as an amulet or counterpoison she shal not be able to transforme or bewitch vs to peruert or change vs. And although she tell vs that we can not chuse but perish vnlesse we will subscribe vnto her iudgement yet we are to respect her speech no more then their opinioÌ„ that said men could not be saued except they were circumcised Act. 15. 1. Thus now we see the things to be reiected and auoided in this our examination In the discussing of which point I haue bene something long for as a captaine seeing a towne or Castle committed to his custody to be begirt of the enemie doth spend most care and paines on that place which is most subiect to inuasion and against which the aduerse Generall hath pitched his fiercest and strongest souldiers euen so considering Sathan the arch-enemie to mans felicitie doth endeauour to hinder men in the performaÌ„ce of this duty by these his surest strongest instruments by the Flesh as by a Cananite and traytour within them and by the example and custome of the multitude the tentations of the world and the damnable doctrines of the Romish sinagogue as by Philistines without al being tyed together by the tailes like Sampsons foxes though loose in their heads I haue vsed the more labour to fortifie our selues and to disswade vs from yeelding to them or any way to withhold our selues throgh them from the performaÌ„ce of so weightie a worke These are all pleasing in appearance like the fishermans bayt but there is a hook inclosed in them wherwith Sathan seekes to take vs. They are not much vnlike a Fowlers Call for as by it he drawes the birds into his net or to his bush so by these the deuill draweth vs from our duety and allures vs to his nets that he might destroy vs. He that maketh any of these the Rule of his Examination doth much abuse himselfe he may sowe in mirth but he shal reap inmourning plaÌ„t he may but his fruits shall set his teeth on edge build he may but it cannot stand he may * receiue PaneÌ„ Christi non panem Christum but no Christ no comfort no growth in grace a shadow but no body bread but no strength wine but no refreshment corporall creatures but no spirituall nourishment And so much for them CHAP. 5. IT remaineth now to shew by what we ought to examine and proue our selues A Shepheard must not onely keepe his sheepe from bryars and rotten grounds and from other thinges which may annoy them but he must also lead them into wholesome pastures and hold them there The thing then by which we must examine our selues is the word of God conteined in the sacred scriptures The reasons are these First the word of God will affoord vs help to reforme both the Head the Heart The former because It is profitable to teach vs the truth and to conuince and to batter downe like a warlike engine the walles of errours and the muniments of all falshoods The latter because it serueth to correct and amend Psa 119. 9 the corruptions and sins of heart and life as also to instruct in righteousnes and to teach vs those 2. Tim. 3. 16. things which are pleasing vnto God It shewes vs what is vertue Rom. 2. 18 and what vice what we ought to loue and what to leaue what we must respect what we must reiect The Philistines by DELILAH found out where SAMPSONS strength did lve Iudg. 16. 5. So we by Gods word may knowe wherein consists the strength and sting of death to wit in sin which will appeare by proouing of our 1 co 15. 56 selues euen as drosse by melting mettal And as DAVID tooke out 1 Sam. 17. 40. 50. of a brooke the stone where with he slew GOLIAH so may we haue stones in aboundance out of the brooke of Gods booke wherewith we may smite downe sin and put to flight al those our enemies which would hinder vs from the due performance of this present duety Secondly the word of God is sufficient to make the man of God absolute and to furnish him for euery good worke 2. Tim. 3. 17. Therefore it is fit to be our direction in this good work of trying our estates and preparing vs for the Lords table Thirdly Thy word saith DAVID is a lanterne vnto my feete and a light vnto my paths SALOMON saith The Commaundement is a lanterne and Instruction a light But this examination is one of our pathes wherein we are to walke and we stand in need of a light or lamp to guide vs therefore it is wisedome to chuse the word being a shining Light and a burning Lamp flaming alwaies maugre all aduerse blasts of the Deuil and all his Complices Fourthly this examination requireth wisedome discretion and we by nature are too too simple and ignorant easy to be deceiued to deceiue our selues in the performance of our duety Now the word of the Lord is sure and giueth wisedome vnto the simple Psalm 19. 7. Fiftly considering that we are corrupted in sinne we had neede to prooue our selues by that which is voide of all corruption and which is no way partiall But the words of
not for any present future or foreseene merit of ours If we conquer our selues or offer vp any sacrifice acceptable vnto God we must giue the praise to Christ who hath made vs Kings Priests vnto his Father He is the Altar that sanctifieth all Reâ— 1. 6. our sacrifices he with the vaile of his most precious blood doth couer al their imperfections And by his death he hath changed the nature of our death so by the vertue of his death he doth conquer sin within vs the cause of death vnto vs. Thirdly we must knowe that those that are in this state of grace redeemed by Christ and sanctified by the Holy Ghost shal so continue without finall or totall falling away till they atteine to the full fruition of the state of glory For the guifts of God are giuen without repentance Christes Ro. 11. 29. sheepe shal neuer perish for he giueth them euerlasting life Satan may batter vs but he cannot beat vs downe Peccatem in est non praeest sin is in the regenerate but Io. 20. 28. not ouer them Viuit non vincit it liues but subdues not Remanetâ— non regnat it remaines but rules not Bellat non debellat it warres but winneth not For God vpholds Psalme 37. 17. 24. and defends them by his grace his loue is * Ieri 31. 3. â—2 40 constant his couenant euerlasting The Sun shineth alwaies though it be not alwaies seene so the light of Gods loue Iohn 13. 1 continueth constantly to all his children though they do not alwaies discerne it The graces of a man regenerated may be couered as a Rocke may be with water in a mightie tide and yet remaine as touching their habit or nature aswel as the Rocke dooth remaine a rocke A knife may scrape the adamant but not cut it and Sathan may vexe him but he cannot vanquish cut but not kill because the Lord of Heb. 13. 5. life will not forsake him CHAP. 7. THe third part of knowledge which becommeth euery coÌ„municant concerneth the sacrament it selfe And heere it is requisite for euery such person to know 1. What a Sacrament is 2. what this Sacrament is why it was ordained otherwise he shal take in hand he knoweth not what and come like an vnbidden guest to a banquet before he be inuited And yet it is to be feared that many do comming and know not well about what nor why like that confused concurse of people at Ephesus who for the greater part knew not wherefore they were come together Act. 19 32. But to the point in hand a sacrameÌ„t is a visible signe of Gods inuisible sauing grace or a corporall a visible outward signe seale instituted from aboue to represent and ratifie Gods grace vnto vs in Iesus Christ There be two * Sacrament is â—n a sacraÌ„do dicitur quia per sacramenta deo quasiceÌ„secramur Sacraments of the new TestameÌ„t Baptisme the Supper of the Lord. It is called a Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caena first in respect of the time when it was first instituted which was the night before Christ was crucified secondly because it is a sacred feast or banquet for the soule Now in olde time their feasts were vsually at night The Greeke Latine words aboue named signifie not onely a bare supper but also a solemne feast or night-banquet Furthermore it is called the Lords supper First because it was instituted by the Lord. Secondly because it was ordained for to be a memoriall of our Lords death Thirdly it may be also because it was wont to be celebrated on the Lords day Act. 20. 7. Now the Supper of the Lord is a Sacrament whereby God doth signifie vnto and assure euery one that commeth aright prepared vnto it that as he receaueth eateth and drinketh the bread and wine so surely he shall be made partaker of the body and blood of Christ yea of whole Christ with all his merrits for his preseruation spirituall sustentation and foode vnto eternall life The Author and principall efficient cause of this Sacrament is the Lord â—esus the high priest and the king of his church The ministrant Efficients are onely the Ministers of the word lawfully called to whome the Keies of the Church are committed The matter of this Sacrament whereof it doth consist is two-fold one earthly outward and visible the other is heauenly inward and spirituall That is commonly called the signe and this the thing signified By the signe we are to vnderstand both the element or corporal substance seene with the eyes also the actions or rites vsed according to the deuine institutioÌ„ The Elementary signes in this sacrament are two Bread and Wine which two make but one sacrament for they do declare but one action of Christ to wit our whole spirituall nourishment and we know that in one feast there may diuers dishes varietie of drinks be vsed One man hath two parts one body many members one tree sundry braÌ„ches moreouer that is not onely said to be one which is simple indiuisible or continued but that also which is perfect Now this sacrament is one as touching perfectioÌ„ in as much as by those two signes our perfect foode or reliefe is signified and sealed to vs. Moe signes need not because these are sufficient to shew perfect refection and again if one were wanting the sacrament of perfect nourishment were maimed defaced It is an hungry dinner where there is no meat and a dry feast where there is no drinke The Actions vsed in the lawfull administration of the Lords supper are of two sorts some are of the Minister some of the Receiuer and all significant and liuely The action of the Minister is fourefold the first is his taking of the bread and wine into his owne hands The second is his blessing of them The third is the breaking of the bread and powring out of the wine The fourth is destributing of them The action of the Receiuer is two-fold The first is his taking of the bread and wine of the Minister the second is the eating of the bread and drinking of the wine thus much for the signe The thing signified is that which is meant by the signe and it is two-fold the former answering to the corporall and elementary signes the latter answering to the foresaid actions Of the first sort are the body and blood of Christ signified by the bread and wine Neither must we exclude his whole person for neither the deuinitie without the humanitie nor the humanitie without the deuinitie can performe the worke of mediation But because he suffered only in his humane nature therfore it is only expresly resembled though whole Christ and all his merrits must be vnderstood and not excluded For the merrit and efficacy of his death floweth from his deity from the dignitie of his person as from their proper fountaine And the scriptures by the death
of Christ do sometimes meane by a figure his whole obedience actiue and passiue and the benefits that arise from the same The second kinde of things signified are those things which are resembled by those actions of the Minister and communicants According to the foure-folde actions of the Minister foure other thinges are signified First his taking the bread and wine into his hands doth represent an action of God the father by which he did from all eternity seperate and elect his sonne to performe the office of a Mediatour betwixt God and man Secondly his blessing of the Elements wherebe he doth prepare destinate and sanctifie them to be a sacrament of the body blood of Christ doth signifie a second action of the father by which he did in the fulnesse of time send his son to execute the office of a Mediatour vnto which he was before ordained Thirdly the breaking of the bread and powring of the wine doth signifie the bitter passion of Christ the piercing of his body and the shedding◠of his blood and the rending as it were of his soule for our sins for as Esay speaketh he was wounded for our transgressions and broken for our iniquities he was plagued for our wickednes Isai 53. 5. 7. Fourthly his destributing of the bread and wine vnto the communicants signifieth an action of the Father offering his Sonne to all but giuing him only to the faithfull To proceede according to the two-folde action of the communicants two things are resembled First the receiuing of the bread and wine signifieth a spirituall action of the receiuer to wit his receiuing of Christ by the hand of faith Secondly their eating and drinking of them signifieth and sealeth their application of Christ to their hearts by faith or their inward and spiritual eating and drinking of his body and blood and feeding vpon him as vppon a most delicate and wholesome dish for the nourishment of their soules For as there are two parts of man body and soule so there are two sorts of feeding the one outward or sacramentall the other inward or spirituall the former is ordained of Christ to resemble and expresse this latter So much of the material cause of this Sacrament The internal and proper forme thereof is the relatiue sacramentall coniunction of the signes and things signified whereby they are made one in respect of resemblance proportion a reciprocal relation and affinity one with another The end of this sacrament is manifold 1. That the death of Christ may be reteined in remembrance 1. Cor. 11. 24. 26. Luke 22. 19. Do this saith Christ in remembrance of me By which apeareth first Christs loue vnto vs for the property of loue is to make the louer desire to liue in their memories whome he doth loue secondly his faithfull foresight is hereby cleared in prouiding that his benefit conferred might truly profit vs for as by forgetting benefits are lost so by remembring of them they are conserued 2. That God might visibly represent his inuisible guifts to our outward sēces our sight taste touch that the whole man being stirred vp both in soule body might with great chearefulnes ioy celebrate this sacred and sumptuous banquet 3. That it might be a signe seale and confirmation of our communion coniunction and incorporation with Christ our head and by him with the father and holy spirit 1. Cor. 10 16. Ioh. 6 56. 4. To signifie and seale vnto vs our spirituall feeding vpon and foode by Christ prouided that we come prepared For as meat or medicines for the body are not onely vnprofitable but also hurtfull if they be not taken as they should euen so it is with the supper of the Lord a meat or medicine for the soule if it be not aright receiued we harme our selues 5. That it might be a token and seale of the new testament or couenant betweene God and vs wherein God doth testifie that he doth receiue vs to fauor and remit our faults for the righteousnes of Christ and for the merrit of his death liuely set forth and shadowed by this sacrament 6. To signifie and seale vnto vs the resurrectiō of the soule from sin the bodie from the graue 7. That it might be a token and Iohn 6. 54 pledge of our communion one with another We all eat of one bread and drinke of one cup or drinke as fellowes in one family and seruants of one Lord. 8. That it might be a publike testimony of our profession and seperation from pagans and Infidels Thus we see the nature of this sacrament these things we ought all to know and we ought to prooue our selues before we do receiue whether wee doe know these things or the substance of them yea or no. If not we must vse meanes to get this knowledge least we come vnprepared and so prouoke the Lord against vs thus much for the first thing whereof we must examine ourselues CHAP. 8. THe second thing whereof we must examine our selues is true faith which is a certaine and perticuler knowledge of confidence in Gods speciall mercy or a sure apprehension and application of Christ and his merrits vnto our selues in particular Prooue your selues saith Paul 2. Cor. 13. 5 whether ye are in the faith This duety is at no time vnnecessary but then very necessary when we are to come to the Lords table For faith is the eye whereby we looke vppon Christ hanging vppon the crosse who is that brazen serpent which cureth our soules in ridding thē of the stings of sin of the poyson of the serpēt Satan Faith is the hand which apprehendeth Christ in the sacrament the mouth which receiues him the tongue that tasts him the teeth that chew him the throate that swalloweth him and the stomacke which digests him Therefore it must in no case be wanting in those that intend to receiue the Sacrament Now as a tree may be knowne by her fruits so may faith be discerned by the fruits and signes thereof He that goeth vp the riuer may in time come to the spring and he that followeth the heat may soone perceiue where the fire is There are three infallible tokens of true faith that I may not number many The first is Loue which as Paul teacheth 1. Timot. 1. 5. proceeds from faith vnfaigned The second is Feare for if a man be perswaded that God doth loue him and that Christ was crucified for his sinnes he wil be afraid to displease them by his sinnes and will stand in a reuerentawe The third is a vehement and constant desire to haue perfect fellowship with and a full fruition and sight of God Father Sonne and Holy Ghost VVhen a man shall vnderstand that some great Prince did so affect him as that he gaue his only sonne to death to saue him from death and that he continueth in his affection stil vnto him he wil long to see him and will willingly bestow himself vpon him that he might
inioy his presence and haue continuall conuersation and company with him he doth so coâ—â—et to see his face and to haue his fellowship So if a man do truely belieue and know that God the Prince of all Princes did giue his owne and onely sonne to death to preserue him from death eternall and that this his sonne did die most willingly for him and that the Holy Ghost doth regenerate and sanctifie him flinging the gates of Hell from off their hinges within him and refining his soule from the drosse of sinne and printing a fresh the image of God within him he can not but sincerely and incessantly desire the societie of this blessed Trinitie He cannot but eâ—rnestly couet to see God He will wish with all his heart to see Christ to bemore familiarly acquainted with him The consummation of the world and his comming to Iudgement would be most welcome to him as being much wished of him CHAP. 9. THe third thing whereof this examination must be made is our Repentance which is a turning from all euill vnto God For auersion from sin and conuersion vnto God are the two poles or hinges whereon Repentance turneth Now repentance is meet to be made at all times of sinne For sinne ingendreth death buthe that repenteth of his sinne shall not dye but liue Eze. 18. 21. But if a man repent not God remits not God giueth pardon onely to the penitent Pliny Hist nat l. 16. c 34 saith that Iuy is good onely to harbour serpents and most comfortable for their cold constitutions so the heart of man before he doe vnfaignedly repent of his sinnes is in a manner fit for nothing but to make an harbour for the serpent Sathan and a lodge for vncleane spirits But especially must we repent or renew our repentance when we come to the Lords Supper For otherwise we shall come vnprepared He which commeth in his sins commeth to his sorrow He doth not rightly remember Christs death that dieth not to his sinne but liueth therin without repentance He makes himselfe vnworthy to receiue Christ that doth offend him without remorce and sinne without sorrow for sinne The paschall lambe was commaunded to be eaten with sower hearbs Exo. 12. 8. They that would feele the sweetenes of Christs blood must the tartnes of their own sinnes Dauid saith I will washe my hands in inno ency o Lord compasse Psal 26. 6 thine alter so must we do before we come to the Lords Table Men do not vsually receiue their bodily foode without washing their hands from bodily filthines so we ought to wash our hands and hearts from the filth of sinne wheÌ„ we are about to receiue Christ Iesus our true spirituall food and heauenly Mâ—nna No prophane person is fit for this businesse Procâ—â— hinc prâ—culite propham Men prouide not good meat and dainty dishes for Kites or Crowes to feede vppon câ—ryon is good inough for them No vncircumcised Exo. 12. 4â— person might eat of the paschal lamb so none that are of vncircumcised hearts ought toreceiue the Lords Supper It is therefore requisite that before we receiue we examine whether we repeÌ„t or no whether we be dead to sin or dead in sin whether we bâ— in sin or whether only sin be in vs. This will apeare if we finde in vs these three workes of the Spirit appropriated to the penitent First if we hate sin because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt being an vtter enemy to Gods glory and our owne saluation secondly if we do heartily desire God to for giue it and to rid vs from it that it may neither condemne nor conquer vs thirdly if we do striue against it labour to leaue it if we take heed of all occasions and causes therof being also grieued that we do forsake it no more And in one word if we Scelâ—rum si bene peniteâ— Eradenda cuâ—idinu prauisunt aâ—imenta Hor. be carefull to preuent and auoid falling into the same sins againe labouring against the custome of many men who returne like dogs to their vomit and fall to their old trade and bias resembling the Lizards called Stelliones who Pli. 18. c 31 cast their old coats as Theophrastus writeth after that eat them vp againe He that hath performed and as yet doth performe these things truely may assure himselfe that he doth truely repent of his sinnes CHAP. 10. THe fourth thing whereof a man must examine himselfe is of his spiritual hunger and thirst For it be hooueth euery one that coÌ„meth to this banquet to come with a good stomack or appetite The more hungry and thirsty a man is the more welcome he is to the Lord. He that comes with a good appetite shal not returne empty The way to get this good stomack is to pray to God for it secondly to labour to feele the want of grace goodnes thirdly to consider what a danger it is to famish or to pine away for lacke of food to susteine or relieue the soule fourthly to consider how vertuous and wholesome the body and blood of Christ are to feed and refresh it how pleasant they are to the taste of the soule and how comfortable refectory to the heart Lastly as the emptying of the stomacke of flegme and bad humors procureth an appetite to meat so if we would pâ—rge our selues of our sinnes clense our stomacks of the flegme of wickednes we should haue a great deale better appetite to the foode of our soules CHAP. 11. THe first thing wherof we must make our examination is of our humâ—lity For we must come in all lowlinesse of spirit First therefore we must humbly confesse with Nehemiah that we haue Nehe. 1. 7. grieuously sinned and with Daniâ—l that we haue committed iniquity Daniâ—l 9. 5 and rebelled against God and that we are by nature children of wrath Ephe. 2. 3 as Paul aâ—â—irmeth nothing belonging to vs but open shame confusion of â—â—ce as Daniâ—l confesseth Dani. 9. 7 of himselfe and his country-men Secondly we must ascribe all good things in vs if any to the grace of God from whome they â—low as from their fountaine For we are naturally conâ—eiued in sin as David acknowledgeth borne Psal 51. 5 in iniquity and are dead in trespasses as Paul doth testifie Thirdly Ephe. â— 1 we must go out of our selues must strip our selues of al supposed righteousnes and opinion of personall merits and wholy relie vpon Gods mercy christs merits VVe must freely confesse in all humility that we are vtterly vnworthy of Gods loue and of the benefits procured by the death and obedieâ—ce of christ that we are vnworthy to pertake of those elements consecrated to such an holy vse Iâ—coâ— ingeniously confesseth that he is not worthy of the least of all Gods mercies Finally Gen. 33. 10 we must humbly confesse that our purest actions are pudled with sin and that we do but our
duety if we examine and prepare our selues before we receiue this sacrament yea that God if he pleased could finde matter enough for his iustice to worke vpon for the finall confusion of our soules out of our best preparation and strictest examination and that it is his grace and not our goodnes his mercy and not our merit that his wrath doth not kindle against vs while those creatures are in our mouthes and consume vs as it did against some of the Israelites whiles the flesh they coueted wâ—s yet betwene their teeth vnchewed as Nom. 11. 35 Moses hath recorded For our sins are great and grieuous and our worthines is worthy of no better CHAP. 12. THe sixt thing wherof we must examine our selues is thankefulnes For it is meete that we should thank God for ordeining his sonne to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our redemption from sin Sathan and hel-fire Secondly we ought to praise his name for proffering and offering his son vnto vs in the Sacrament and inuiting vs to come and feede vpon him for the preseruatioÌ„ of our soules Tâ—irdly we must giue thankes to christ for giuing himselfe voluntarily to death for vs and for being content to be eaten or receiued of vs by faith for our spiritual reliefe as also for instituting this sacrament for the manifestation of his loue the memoriall of his death and confirmation of our faith Fourthly we ought to thanke the Lord for directing vs in his word how we may receiue the Sacrament aright and shewing how great the daÌ„ger is of vnworthy receiuing thatso we may be terrified from offending in this businesse by vnworthy receiuing and also prouoked to prepare our selues in some acceptable manner Lastly we must search 〈◊〉 selues whether we come with a purpose to be truely thankfâ—ll vnto God for his kindenesse and vnto christ for his loue after we haue receiued and to manifest our thankefulnes afterwards by the reforming of our liues and coÌ„forming our selues to the will of God reuealed in his word Vnthankefulnes is * Inâ—raâ—â—tâ— dâ—â—sâ— mâ—â—â— ruin metropoâ—s et â—â—â—ouâ— fasciculus a mother of much euill As the roote conueieth nourishment to the branches so doth ingratitude affoord food to many sins which are as branches o bowes thereof He that is not thankefull for the foresaide benefits is like the Hog that eats the mast but lookes not vp to the Oake makes himselfe vnworthy to receiue christ who hath done so much so many and so great things for him CHAP. 13. THe seuenth thing wherof we must make our examination is whether wâ— do seriously purpose to serue and obey God This obedience must be sincere not hypocriticall therefore Dauid praieth 2. Chrâ—â—121 Psa 119. 80. Let my heart be vp right in thy statutes that â—be not a shamed Secondly it must be speedy without delay Dauid saith I made bast and delaied not to keepe thy commaundements Psa 119. 60. Thirdly it must be performed willingly and with delight Dauid commands 2. Chro. 139. his sonne Salomon to serue God with a perfect heart and a willing minde Blessed is the man saith the Psalmist that delighteth greatly in Psa 112. 1 Gods commaundements Dauid saith I haue had as great delight in the way of thy testimonies as in all riches Psâ— 119. 14 Fourthly when it is once begun it must be performed with al diligence Dauid saith thou hast commaunded to keepe thy precepts Psaâ— 119. 4 dilligently Fiftly it must be vniuer sall and absolute to all the Luke 1. 6 commaundements of God walk ye in all the waies which I haue commaunded you Ier. 7. 23. Dauid saith Psam 119. 6. Then should I not be confounded when I haue respect vnto All thy commaundements Lastly it must be constant continuing the whole course of our liues Blessed are they that do righteousnes at al times Ps 106. 3 Gods loue is constant towards vs therefore our obedience ought to be constant vnto him It is a shame to begin in the spirit and to end in the flesh disobedience doth deserue death at all times and rebellion is alwaies as the sin 1. Sam. 15 23 of wich-craft The obedience of children to their earthly parents so farre as it is in the Lord must be constant therfore much more ought our obedience to be to God our heauenly father CHAP. 14. THe eight and last duety wherof we ought to examine our selues is our Loue. We must proue our selues whether we be in loue with all men yea or nay For he is vnworthy to receiue the head that hateth any of his members If a man be out of loue with his neighboure his loue is crazed towards God himselfe do we thinke that he loueth Christ that coÌ„temneth his seruants that derideth maligneth or hateth them doth not the SacrameÌ„t pict ture out the death of Christ doth not his death declare his loue and doth not his loue vnto vs deserue that we should loue one another yea and all for whome he dyed and whome he loueth Are not those then forgetfull of his loue vnmindefull of his death therefore vnworthy of the sacrament that are not in loue with their bretheren We must therefore repent of this sin and turne our hatred or non-louè into true loue if we meane to keep in Gods loue or if we desire to be guests for the Lords Table It is the only debt which God would haue Rom. 13. 8 vs owe one to another therefore we ought to be continually paying it as we must coÌ„tinually owe it Moreouer our Sauiour Christ saith Mat. 5. 23. 44. If thou bring thy guift to the Altar and there remembrest that thy brother hath ought against thee leaue there thy offering before the Altar goe thy way first be recoÌ„ciled to thy brother then come offer thy guift The like we must performe before we offer vp our spirituall sacrifices of praier and thanksgiuing vnto God which we vse to make at the receiuing of the Lords supper With what face can we desire God to forgiue vs our sinnes while we lye in any knowne sinne and will not leaue it How darest thou sue to God for his loue to thee whilst thou art out of loue with thy neighbor How dare any come to this banquet of loue and there present himselfe before God who is Loue it selfe carrying a cankered and rancorous hart towards his brother the image of God the work of God and the redeemed of Christ How dare we pray forgiue vs our trespasses as we forgiue them that trespasse against vs if we shall with a spitefull spirit seeke to be reuenged of those haue iniured vs and will not forgiue them Let euery man therefore before he commeth to the Lords Table there to pray to God to praise him and to receiue the signes seales of Gods grace and Christs loue and the benefits proceeding from the same leaue lay down all hatred spleene and
in vs if we do not diligently and throughly try our estates and examine our selues Thus we see how we ought to examine our selues As Christ saith Take heed how ye heare so I say take heede how ye examine There is Luke 8. 18 an ill manner of hearing and an ill manner of examining he that will examine and try himselfe aright must not onely try by the right touch-stone but in the right fashion It wil not be here amisse to declare also the end why we must prooue our selues The end is two-folde principall inferiour The principall end is the glory of God which ought aboue all things to be sought for of all men in all their actions therfore Paul saith 1. Cor. 10. 31 Whether ye eat or drinke or whatsoeuer ye do do all to the glory of God The inferiour end is two-folde First that we might know our selues and the case we are in that so we might prepare our selues for the receiuing of the Lords supper SecoÌ„dly that we might confirme the good assurance or perswasioÌ„ that we haue of our good estate before God For true new obedience vnto the commaundments of God doth plainely demonstrate that the obeier is the childe of God the member of Christ within the kingdome of grace and an heir apparent of the kingdome of glory But obedience performed to this one commaÌ„dment of examination in the right manner which I haue before declared is true and new obedience is in him onely that is carefull to obserue all other commaundements which he knoweth to be Gods Therefore he that obeieth this one precept as he ought to do may assure himselfe that his state is good before God in this world and shal be glorious with God in the world to come And so much for the fourth generall point for the doctrine it selfe The vses thereof come now to be deliuered CHAP. 16. FIrst we are taught to take heed that we do not come to the Lords table without serious sound examination of our selues How can we know that we goe prepared if we do not proue ourselues And how can we know the depth of our hearts vnles we souÌ„d them to the bottome A man shall receiue very litle heat from the fire if he stay not at it but passe hastily by the hearth So we shall but ill discern vnderstand our hearts if we do but glance at them as by the way and search them onely superficially and not narrowly Who can know the nature and course of the sunne without serious search and study Euen so no man can rightly know the nature and course of his soule and the disposition and motions of his hart except he do very diligently seriously laboriously search examine them For mans heart is a mine of wickednes and a gulfe of deceit It is full of secret corners and winding staires and wil apeare often more glorious then indeede it is All is not currant mony which hath the Kings picture vpoÌ„ it neither are our hearts alwaies good mettall when they seeme good therefore if we will not be deceiued let vs search them truely and touch them throughly and neuer cease prouing them till we may with good warrant approoue them For as winde and fire gather strength in proceeding so the further we proceede in the diligent performance of this duery we shall be made more able to goe through-stitch with it And as naturall bodies the nearer they come to their places do moue so much the more swiftly so shall we in the course of this examination to our great comfort and commodity And thus by our carefull constant tryall of our selues we shal manifest our obedience vnto God we shall declare the care we haue of our owne welfare and welldoing and the more eager we shall make our selues vpon this duety and procure such an appetite affection to it as that we shall be more swift and nimble in performing of it and not easily driuen from it till we haue finished it in some honest and laudable manner Secondly as we must in examining our selues beware of the coÌ„mon custome of many which slubber ouer this and all other christian dueties or else passe by it without any regard therof at al so also we must take heed of the wily stratagems pleasant inchantments of Sathan and our owne Flesh which are false hearted and full fraught with fraud and subtilty Lastly we must beware that we do not conceiue of this sacrament and of those other things whereof we must examine our selues according to the sentence determination of the Romish Sinagogue which is the chaire of pestilence the throne of Antichrist Beware of the leauen of the Pharises take heede of her partie-coloured linsi-wolsi doctrines and because the Light oâ— word of the Pro. 20. â—7 Lord is the breath of man searcheth the bowels of the belly is a discerner Heb. 4. 12 of the thoughts intents of the heart and therefore the fittest touchstone Occultum nil esse sinit latebraâ—e per ovâ—nes intrat obstrusâ—â— explorat quâ—squeâ—â—eâ—ssus to try our selues withal it is meet that we should acquaint our selues with it The more we are ignorant in Gods word the more vnfit we are and vnable to performe this duety For it is the only true rule of our examination And as the Marigolde or Dazie doth open and shut with the day-light so should our examination begin and end with and in the word The loue of ignorance is the life of ignorance and the life of ignorance is the death of the ignorant for the wages of euery sinne is death yea an â—uer-liuing and an euerlasting death For Eze. 18. 31 Rom 6. 23 Is 66. 34 this death is life and that life is death a life of horrour and an horrible death a death of terror a terrible life Now what wise man would indanger his soule expose both soule and body to such infinite such inextricable misery by taking delight in ignorance in Gods word Men are carefull to shun small and momentary dangers were it any wisedome then to thrust themselues vpon this that is so great as it can neither be described with pen nor vttered with tongue no nor yet conceiued of the minde Many men bend their thoughts vpoÌ„ the search of naturall things and many spend much time in labouring to know the states and fashions of countries and kingdomes and to haue vnderstanding in liberall illiberall sordid yea and impious arts sciences and shall not we study to vnderstand the sacred scriptures which are the Oracles of God and his Law-booke by which we may see and sift our selues and learne to direct our feete to gouerne our very thoughts and to prepare dispose our selues for euery good worke whatsoeuer whether it concerne God immediately or our neighbour or our selues in speciall Those which affect the knowledge of things naturall and politique or ciuill