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 I. Cor. II.28. Let euery man examine himselfe, and so let him eate of this bread and drinke of this cup. Set forth dialogue wise.

❧ A Dialogue , touching Examination before the receiuing of the Lords Supper . Lately had betweene , A christian Gentleman 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 themselues .

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 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 from 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 them 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 corruption , doth conuert the true religious eaters & drinkers thereof into it selfe , making them 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 conscience . Though the former examination of one man by another be néedfull , necessary , commanded , & 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 are too busie examiners and searchers into others . that some with the Anabaptisticall sect , are too busie searchers into others , in the meane while altogether neglecting themselues . And some againe , with these Anabaptists , imitating those proud spirits of the olde Cathari , and after them of the Donatists , doe falsly flatter themselues with a perswasion of absolute and perfect holinesse in this life , and as I cannot tell , what spirits made wholly of the ayre , doe contemne the company and fellowship of all men , in whom there doth appeare at any time any manner of humane want or imperfection in this life . And further , if where the Gospell is preached , there appeare not forthwith fruits of life , answerable to the same , doe by and by cry out that there is no Church , and therefore they can haue no communitie nor fellowship , especially at the Lords Supper : whom the Apostle did séeme also to respect , when he said ; Let euery one therefore examine , not those with whom he is to communicate ; but himselfe , and themselues . In the meane while , it is not my meaning to please any carelesse Athiests of these times , who so soone as they shall heare , that none can heere in this world liue perfectly , and that GOD doth not impute vnto his faithfull children all their weake infirmities , doe straight way here vpon imagine , that they may securely wallowe in all kinde of malice , mischiefe , and wickednesse . Neyther is it my meaning , to giue liberty of prophaning the Lordes Supper vnto any , by their carelesse and sensuall presuming to the same . For it is to be wished , that euery one , who is manifestly knowne to bee an impenitent Adulterer , or Adulteresse , a forsworne person , or a common swearer , a Drunkard , an vncharitable contender , a carelesse hearer , or a scorner of the Word and ministry therof , that such like , I say , And so they are , if they be complained of . what soeuer they be , should by the censure and discipline of the Church appointed , bee excommunitated , banished from the Church of Christ , and cast out of the kingdome : and by that meanes , excluded from the Lordes Supper , vntill they should shewe againe manifest tokers of repentance . Or if at any time , perhapes through any let & occation , the same excommunication cannot readily be had , And this also is freely permitted . Cannon . 26. that then euery Minister , to whome it may properly belong , hauing manifest knowledge thereof , might bee of Chrisostomes minde ; who sayd , he would rather spend his owne body , then impart the Sacramentall signes of Christs body vnto such persones : knowing , that they , who doe willingly , and wittinglie admit them , haue their handes as deepe in prophaning of Gods couenant , as the impenitent parties themselues : becaus● they doe admit , and alowe them for Gods friendes , who are Gods enimies , and would make God such a one , as hath entred a couenant , and is in league with Infidels and Hipocrites . But , to come neerer to your demaund , if any such impenitent sinners so manifestly knowne , bee at any time allowed and suffered at the Lords table , the blame then must and doth rest vpon those , who haue such authoritie to repell and keepe them backe . As for any other priuate person of the congregation , it cannot hurt him to communicate with such , neither ought their presence to let him , if by examination of himselfe , hee find himselfe fitte , and worthylie prepared thereunto . For euerie priuate person , in this case , shall render accompt vnto his Lord & master , not for others , but for himselfe . And the Apostle sayeth not , Let euery man examine those , with whome they are to communicate : but , let euery man examine himselfe . Neither doth hee say , whosoeuer shall eate this bread , and drinke this cuppe of the Lord with others , that be vnworthy , shall be guilty of the body & bloud of the Lord : But , whosoeuer shal eate & drink vnworthyly himselfe , shal be guilty . &c. So that the thing , which stands vpon euery ones saluation , or condemnation in this busines , is himselfe & themselues : euery one ( I say ) narrowly and with godly wisedome to examine and to lift into himselfe . Wherein so many as haue béene carelesse heretofore , I counsell them in the feare of God , to looke vnto it hereafter ; or else to stand without answer , and excuse at the day of iudgement , when they would bee full glad to carrie a cléere conscience therein .

Obiect .

Well then , seeing it cannot bee shifted , but that euerie one is bound of necessitie to examine himselfe , before hee presume to eate and drinke the Lords Supper : and seeing it is his own selfe that doth so nearely touch and concerne euery man : and seeing further , that you doe so straightly aduise euery man , euer hereafter to haue a zealous care therof , as of his own saluation . To the end this may bee , first diligently performed of euery one , I pray you , next now declare , wherin this examination of ones selfe doth consist ; and what it is that euery one must examine himselfe for . And secondly , to the end it may be the better and more willingly performed of euery one : I pray you secondly , declare it with as easie order , and as briefly as may be . And the rather , because I haue heard some vntoward and vnwilling spirits ( who thinke , that any colour will serue them for a iust & blamelesse excuse ) I haue heard them giue out , I say , that they knew not where to begin any such examination of themselues , how to goe forwards in it , and that it is too tedious for their braine , to whom by your good meanes , I hope , this priuat conference shall publikely bee made knowne .

Ans.

I thinke your meaning is to haue it set downe in a few generall heads , vnder which all other particular duties may be comprehended .

Obiect .

That is my meaning indeede . Examination of ones selfe consisteth in three things in generall .

Ans.

The examination then of ones selfe , doth consist briefly in thrée thinges , that is to say , in knowledge , in faith , in a full purpose to liue and practise , according to that knowledge and faith : or if you will haue it plainer , thus ; Before a man doe eate and drinke the Lords Supper , he must examine himselfe : first , whether he haue such knowledge , as he ought to haue . Secondly , whether hee haue faith , to beléeue that hee knoweth . Thirdly , whether he come with a resolute purpose , to liue according vnto that his knowledge and faith . For whosoeuer shall finde in himselfe these thrée , hee may assure himselfe , that hee dooth worthily eate and drinke the Lordes Supper , because they doe comprehend all other particular duties required thereunto .

Obiect .

The first thing , for which euery one must examine himselfe before he do eate and drinke the Lords Supper ( you say ) is knowledge .

Ans.

Knowledge is necessarily the first in this examination . I put knowledge indéede in the first place , and ( I thinke ) verie necessarily . For how is it possible for any man to take any thing in hand , and doe it aright , except he doe thorowly know , what belongeth vnto the same . Now is it possible , that he should eate and drinke the 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 command 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 heauen 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 vpon 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 apprentiship : 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 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 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 commandements . 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 iug●ingly meant ) which I least thought ●f : wherby I lost al former good , glo●y , perfection , and freedome both of ●ody and soule , and found all man●er of euill , ignominy , imperfection , & ●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 entrance , 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 consequently 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 . G●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 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 , & conuersations 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 wisedome & 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 summe 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 knowledge briefly , for which euery one must examine themselues , before they presume to the Lords supper .

Obiect .

But you said in the beginning of our speech , that this examination doth consist in three thinges . In the first place , you haue well and necessarily placed knowledge , I pray you therefore proceede vnto the second ?

Ans.

Faith is the second thing for which we must examine our selues before wee come to the Lords Supper . I said , that the second thing , for which euery one must examine themselues , before they do eate and drinke the Lords supper , is faith . And surely faith comes as necessarily in the second place , as knowledge came in the first . For as there can bee no faith without knowledge , so again to bare knowledge can be to no purpose without faith , that is , except one do beléeue that , hee knoweth in Gods word .

Obiect .

Explaine it , I pray you a little more plainely , what faith doe you meane ?

Answ.

I meane not an Historical faith which is but only a bare knowledge of the historie of those things which are contained in Gods booke , Faith Historicall . assenting also vnto the truth of them , which faith the very diuels haue , and would gladly haue it vtterly extinct and put out . Iames 2.

I meane not a Temporarie faith , which steps a step higher , that is , which doth not only know , and giue assent vnto the truth of Gods word , Faith temporarie . but doth also profes the same , yea and ioy thereinto , yet it is but for a small time ( as saith our Sauiour ) and not because it hath any hartie and liuely feeling of Grace offered in the word neither , but for other by causes , as vaine glory , Mat. 17. 1. Cor. 13. worldly profit , and such like . I meane not a miraculous faith , Faith by Miracles . whereby through diuine reuelation , a man may be surely perswaded , that through diuine power hee can remoue mountaines , or worke other miracles . Faith iustifying and a true difinition thereof . But I meane that sweet Iustifying faith , which doth not onely know , giue consent , and profes : But which is further , a grounded and resolued assurance of Gods frée promise of Grace in Iesus Christ , which being sealed in my heart by the holy Ghost through the meanes of the Gospell , works of necessitie my regeneration , & conuersion from the old Adam , vnto a new creature , from the workes of darkenes , vnto the works of light , & righteous obedience .

Obiect .

Your meaning is now plaine . Before one presumeth to bee partaker of the Lordes Supper , hee must examine himselfe : First for Knowledge , Secondly for a Iustifying faith : But by your leaue ( good sir ) a word : If this Iustifying faith doth alwaies shew forth the fruits of regeneration , conuersion , and righteous obedience , in that partie , whomesoeuer it doth posses , what needs then , any further examination ? I meane , what needes a man examine himselfe for a third point , namely , whether hee findeth in himselfe a resolute purpose , to practise according to that his knowledge & faith , in the rest of his life ?

Ans.

I answere you thus . Too too many do blindly , & hypocritically imagine , that the outward profession of their beliefe , namely the Apostles créed , without all respect had vnto life & maners , is a true iustifying & sauing faith which indéed is but a dead carkas of faith , as a dead man , wanting both life & spirit , is no true man but a dead carkas of a man : now therfore least any man examining himselfe for faith , should deceiue himself with such a faith , & againe , because euery one should haue vnto himselfe , and also shewe vnto others a sure marke and euidence of a iustifying faith , without all deceipt : I haue added hereunto this third poynt of examination , Namely , that euery one should examine themselues also , whether they come vnto the Lordes Supper , in sinceritie , and singlenes of heart , all hypocrisie laid aside , with a resolute purpose in the rest of their liues , to practise and liue according to the same their knowledge and faith , that is , with a resolute purpose , to abhorre and flie sin , and to embrace godlinesse throughout their whole life . For to this end the Apostle Iames , Iames 2. reasoning very diuinely , seemeth to make a double iustification of man , the one from God , the other from man him selfe . God apparantly sées & knowes as all things else visible , & inuisable , spiritual , & earthly , so the iustifying faith of uery man , how it is seated in his heart , without any helpes , markes , or tokens , for it selfe , and in it selfe , without all other respects , iustifying the man . But to man this faith , being purely spirituall , cannot without his faithfull markes and fruites be séene and knowne , with flat & resolute assurance , no not to him that hath it .

Therefore as God doth iustifie a man by his faith , so a man must iustifie himselfe by his workes , that is , his faithfull actions , and workes must resolue him , and proue vnto him , that he is possessed of a true iustifying faith , allowed and approued of God , least otherwise he be deceiued with a shadow & visard of faith . Iames 2.

The wordes of the Apostle are plaine , first hee saith , shew mee thy faith by thy works , & I wil shew thee my faith by my workes : Secondly , was not Abraham our father iustified by workes ? That is , knowne by his workes before men , to haue a iustifiing faith before God , when he offered Isaac his sonne vpon the Altar . Thirdly , ye sée that a man is iustified by workes , and not by faith onely , namely of man .

By which places of the Apostle it is clearer then the noone day , that his iustifying faith cannot be known vnto man , but by his workes : That ( I say ) his resolute purpose to leade a godly , and a Christian life , & indéed the due execution of the same , must shew and make it euident both vnto himselfe and vnto others that his soule is possessed of a iustifying faith before God : that in this his examination of himselfe , he is not deceiued , & so consequently , that he eateth , and drinketh the Lords supper worthily vnto Gods glory , and his owne euerlasting comfort .

Obiect .

This also nowe is very plaine . This third point of examination is doubtlesse as necessarie , as the other two : and comes ( me thinks ) in a comely and diuine order . I haue but one demand more ( good sir ) for a full conclusion .

Ans.

Say on I pray you .

Obiect .

I do heare your selfe and other preachers of the word daily teaching , ( and I beleeue assuredly , that you teach truly , ) that a true iustifying faith doth alwayes bring foorth the fruits of regeneration , newnesse of life , and righteous obedience , and doth alwayes declare it selfe outwardly by workes in the partie , whom it doth possesse . I know also , that , that notable instrument of Gods glory the Apostle Paul in his Epistles , obserueth the like order , and teacheth the very same , who , after that he hath first of all soundly layd downe the doctrine of faith , and strongly proued , that by only faith in the merits of Christ a man is iustified and saued : Then next of all he commeth 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 comprehend , 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 i●●●e without reason , & beyond the c●●●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 .