A Preparative to Marriage, Sermon 2 – Dedication 3
A Treatise of the Lords Supper.
The second Sermon.
1. Cor. 11. vers. 25, 26, 27, 28.
25 After the same manner also he tooke the cup, when he had supped, saying, This cup is the New Testament in my bloud: this doo as oft as ye drinke it, in remembrance of me.
26 For as often as ye shall eate this bread, and drinke this cup, ye shew the Lords death till he come.
27 Wherefore, whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthelie, shall be giltie of the bodie and bloud of the Lord.
28 Let a man therefore examine himselfe, and so let him eate of this bread, and drinke of this cup.
HEre I am to speake of the second seruice (as it were) at the Lords Table, & of that preparation which is like the Wedding garment that euerie man must bring vntounto this banquet. These words are diuersly repeated of the Euangelists. Heere it is sayd, This cup is the new testament in my bloud. In Mathew and in Mat. 26. 28Marke, it is sayd, This cup is my bloud of the new testament. This Mar. 14. 25is the first mention which Christ makes of a Testament, as though now his promises deserued the name of a Testament, because the seale is set vntounto them, which before this Sacrament was not sealed, but like a bare wrighting, without a signet. This word Testament, doth imply a promise, and therefore teacheth vsus, that the Sacrament doth confirme & strengthen, and nourish our faith, because it sealeth the promise which wee should beleeue.
Heere is to be noted, that Christ doth not only speake of a Testament, but he calleth it a new Testament, which words neuer met together before, as though the Law were for the old man to mortifie him, and the Gospell for the new man to comfort him againe: or, as if the old Testament had so washt her face, and changed her apparell at Christes comming, that one would not thinke it the same, but a new Testament, because euen now she was shadowed with a thousand Ceremonies, and now they are gone from her, like a mist at the sunne rising. As Christe calleth louelove a newe Commandement, because hee renewed Ioh. 13 34.it like a law worne out of memorie, so he calleth the promise of saluation a new testamēt. EueryEvery testamēt is confirmed with bloud; the ould Testament was confirmed by the bloud of Goats, and Bullocks, and Rammes, but Heb. 9. 18.the new Testament is confirmed by the bloud of Christ, My bloud (saith Christ) is the bloud of the new Mat. 26. 28Testament: nay this Cup (sayth Christ) is the new Testament. You Luk 22. 20.may see then that they may gather as well out of Christs words, that the Cup is the new Testament, as that the Wine is his bloud. For Christ sayth, This Cup is the new Testament, as well as hee sayth, This Wine is my bloud, or This bread is my body. Beside, when Christ speakes of a new Testament, he implieth, that the ould Testament Heb. 8. 13.is fulfilled, the Sacrifices, and Ceremonies of the Law, did signifie Christ before he came, therefore they are fulfilled in his comming, no mo Sacrifices, no mo Ceremonies, For types and figuresfor the truth is come. Sacrifices and Ceremonies are honorably, buried with the Priesthod of Aaron, let them rest, it is not lawfull to violate the Sepulchers of the dead, and take their bodies out of the earth, as the Witch would rayse Samuel out of hys 1. Sam. 28. 14.graue. Therefore they which retaine Ceremonies, which should be abrogated, reliques of Iudaism, or reliques of Papisme, may be sayd to violate the Sepulchers of the dead, & disturb the deceased, like the Witch, which presumed to raise Samuel out of his graue.
This testament is called a testamēt in bloud, because the testamēt and will of a man is confirmed, when the man is dead; so Christ confirmed his Testament by his death. Moses saith, that life is in the bloud, so the bloud of Christ is the Leuit. 17. 11.life of this Testament. If Christs bloud had not been shed, this Testament made vntounto vsus had been vnprofitable, as the Testament of a Father is to his Sonne, if the Father should not die but liue. Therfore the Apostle saith, without Heb. 9. 22.shedding of bloud there is no remission of sinnes. Therefore the Testament or couenant of the remission of our sinnes, is called the Testament in bloud; the bloud of Christ is the seale of the Testament which we hauehave to shew vntounto GOD for the remission of our sinnes, and the two Sacraments are a seale of that bloud to witnes that it was shed.
Againe, this is a matter regarded in Testaments and Willes; to the Testament of him that is dead, no man addeth or detracteth, but as the Testator made it, so it standeth without alteration: so Deut. 4. 2. Reuel. 22. 18.should this Testament of Christ, and this Sacrament of Christ no man should alter it now he is dead: for he which addeth or detracteth hath a curse in Gods book. Therfore Christ whē he instituted this Sacrament, commanded, doo this, that is, do as I do, least they should swarue one whit from his owne manner: yet how many gaudes hauehave the Papists added to it, that he which had heard Christ say, Doo this in remembrance of me, and should see how they handle the matter in their Masse, could see nothing to remember Christ by, but a vaile to hide Christ frō him. Therefore this Commandement was repeated again when he gaue The popish receyuing vnderunder one kinde confuted.the wine, Doo this, &c. as he commanded them to eate the bread in remembrance of him, so he commandeth them to drinke the wine in remembrance of him: nay, he speaks more precisely of the wine than of the bread; for he saith of the Wine, Drinke you all of this, which he saith not of the bread. Mat. 26. 27Surelie Christ did foresee that some proud Hereticks would do otherwise after him, euen as it is come to passe: for the Papist doth breake this commaundement of Christ, as flatly as Saul brake the commaundement of Samuel. Samuel commanded him to kill the 1. Sam. 15. 9.fat and the leane: Saul killed the leane, but not the fat; so Christ commandeth to receiue bread and wine, they teach to receiue bread, but not wine: Christ saith, Drink you all of this, they say drinke not all of this: Christ gaue the bread & wine to all, they giuegive the bread to all, and the wine to some: their Priests receiue all, but the people must cōtent themselues with half: the Priest eates and drinks, but the people must not drinke for spilling on their cloathes. Is this the Church which cannot erre? Doo they thinke to hemme Christ in their Masse, and shut his ordinance out of their Masse? The Soldiours Mat. 27. 35diuided Christs coate, but these diuide his body, and separate the bread & wine which Christ hath ioyned. Paule speaketh of hereticks which taught, Touch not, tast Colos. 2. 21.not, handle not: so these say, touch not, tast not, handle not, whē they should say, Touch, and tast, and handle. Of all Heresies either old or new, there is none so iniurious How the Popish Priests do iniure the people.to the cōmon people, as the pasture of shauelings Poperie, for they may not reade the Scriptures; they may 1 2 3not come to Councells; they may not examine that which is taught them; they may not bee bu…ied 4without a mortuarie; they may 5not drinke at the Communion, as though their Priests were their Lords. Therefore we may say as a Heathen did, There is no charitie in the Papists Sacrament, because like Ananias, the Priests keepe backe Act. 5. 2.that which they should distribute, & mangle the Sacrifice as though Ely his sonns had left their hooke 1 Sam. 2. 13to the Massing Friers. Thus that ye may knowe who succeed the Pharisies, they hauehave fulfilled that which the Pharisies did, that is, By their owne Commaundements they hauehave made the Commaundement of Mar. 7. 13.God of no effect. For whereas the purpose of Christ was to tye our faith wholy to himselfe, that wee shoulde not seeke for any thing without him, knowing that the maintenance of this life hath need both of meate and drinke, to teach vsus that all sufficiencie is in himself, by bread and wine he sheweth, that he is in stead both of meate & drink, that is, in stead of all: which signification is taken away where the wine is not giuen as well as the bread. Therefore as it is sayd of a horrible and odious crime, Consider the matter, & giuegive sentence: Iud. 19. 30.so I wish all to consider this Innouation, & giuegive sentence of it. Can there be any cleerer contradiction to the Word, or bolder checke to Christ, than when he saith, Drinke you all of this, to say, drinke not all of this? As when God sayd, Ye shall die: the diuell sayd, ye shall not Gen. 2. 17. Gen. 3. 4.die, shall wee goe now to a Counsell, or a Father, or a Doctor to inquire whether this doctrine bee like Christs doctrine? I doo verely thinke that none heere is so simple but that he seeth, that if any thing can bee contrarie to Christs speech, this is contrarie to it. But this is onelyonly their detraction from the Sacrament.
Now you shall heare their additions to the Sacrament, looke vponupon their vestures, and their gestures, and their Altars, and their pix, and their incense, and their becks, and their nods, and their turnings, all this is more than Christ did, and therefore the Prophet may say againe, Who hath required Esai. 1. 12.this of you? Did Christ commaund you to doe more than he did, and not doe as he did? therefore let them which hauehave eyes to see, be thanckfull for their light, when they heare how blind they were, whome God gaue ouer to be seduced.
The fruite of this Sacrament is Vers. 24.noted in these words, which is Math. 26. 28.broken for you, which is shead for you, that is (as Mathew intreateth) shed for the remission of sinnes. As al was made for vsus, so all which Christ Gen. 1.spake, hee spake for vsus, and all which Christ did, he did for vsus, 2. Cor. 4. 15and all which Christ suffered, he suffered for vsus, that the sinnes of men might be forgiuen, and yet so few apprehend this benefit, that the way to Heauen is called a narrow way, as though all these Math. 13. & 14.paines did raunsome but a small number, & certaine order of men. All are not saued by Christes death, but all which are saued, are saued by Christes death: his death is sufficient to saue all, as the sunne is sufficient to lighten all: but if any man wincke, the sunne will not giuegive him light: so, if any man contemne, and will not receyue, Christ will not thrust him into heauen, but eueryevery man shall hauehave that which he chooseth (as Dauid saith) Blessing to him that loueth Psal. 109. 16.blessing, and cursing to him which loueth cursing. There wants not a hand to giuegive, but a hand to take. I would (sayth Christ) but you would Mat. 23. 37not. Stretch forth thy hand, and heere is Christes hande, which takes Gods hand, and mans hand, and ioynes them together, and then the remission of sinnes is sealed. This is the will and testament of Christ.
He had no goods, nor lands, nor money, to giuegive by his testament. A rich man when he dieth, bestoweth the money which he hath gathered, and forgiueth many debts which are owing him, but Christ had nothing to giuegive, nor any thing to forgiue. The Lord of all had least of all, and he might say like his seruant Peter, Act. 3. 6.Gould and siluer hauehave I none, no not a graue to burie his body in, but the graue which Ioseph made for Mar. 15. 46himselfe, serued to burie Christ. His Father was a Carpenter, but neuer made any house for himselfe: Mat. 13. 55his Mother lay in a stable Luk. 2. 16.for want of a Chamber: his Disciple was faine to borrow twentie Math. 17. 27.pence for him of a fish: therefore when one offered, Maister, I will Luk. 9. 57.follow thee, thinking to gaine by his seruice, like them which retaine to noble men; he replied vntounto him, The foxes hauehave holes, and the fowles hauehave nests, but the sonne of man hath not a house to hide his head: shewing, that the beasts & fowles were richer than hee; therefore when he had nothing to giuegive, he gaue himselfe, and when he had no debters to forgiue, he forgaue his enemies: what then, this is a Luk. 23. 34.poore and weake testamēt, which gaue nothing; oh the goodlyest testament that euer was made, for it bringeth to vsus the remission of sinnes. Is it such a matter to forgiue sinnes? yea, the greatest benefit in all the world, nay, a greater benefit than all the world: for A similitude of mans state.thus it stoode, thou haddest committed high treason against the Queenes person, thou art detected, apprehended, accused, conuicted, and condemned vponupon it, to bee hanged, and drawne, and quartered, and thy quarters to bee set vp for a spectacle, like a carkasse which thou hast seene hanging vponupon a gibbet, & the Crowes pecking vponupon it. What a horror, and shaking to thy mind to think of that day, when all these torments, and shame, and feare shall surprise thee at once, which wold make thee quake and tremble if thou shouldest see but another so dismēbred before thy face? Thou hast no comfort now but this, when I hauehave suffered I shall bee free; before to morrowe at this time all my paine will bee past, though my shame continue and my children bee beggers. What grace, what fauour, what merciemercy, now, to pardon thee all this, and saue thy life, and set thee at libertie, as though thou haddest neuer offended? So I and thou, and euerie one here had committed treason against the King of Kings, and stoode condemned for it, not to suffer & then to be free, like them which breake the lawes of men, but to suffer and suffer, and euer to suffer all that the diuells would heape vppon vsus. Then came the merciemercy of God for Christ which shed his bloud, like an vmpire betweene God and vsus, and sayd as Esaiah said to Hezekiah, *His words are not so, but the effect of his words. 2 King. 20 5. Luk 7. 15.Thou shalt not die but liue, loose him, let him goe, for he is mine. So wee were stayed like the widdowes sonne when he was carried to his graue. This is the benefite of Christes death, and this Sacrament is the remembrance of it, and therefore whensoeuer we receiue it, this addition commeth with it, which is shed for the remission of sinnes: our Math. …. 2….fault was so hainous & grieuous, that no raunsome could counteruaile it, vnlesse God himselfe had suffered for vsus. Being in this extremitie, neither man, nor Angell offered his life for vsus, but the Prince himselfe, which should hauehave crucified vsus, came to be crucified of vsus, for vsus, that wee might say with stedfast faith, I beleeue the The mercifull Article.remission of sinnes, not the satisfaction of sinnes, but the remission of sinnes. Marke this distinction against Popish merites of workes, or penance, Christ hath satisfied and not we; we are remitted and not Christ: therefore wee say in our Confession, I beleeue the remission of sinnes, which I may call the mercifull Article, because it is the quintessence and sweetnesse of all the twelue. Therefore who but Antichrist durst depraue it? If there bee a satisfaction for our sinnes by our workes, or by our Pilgrimages, or by our Masses, or by our penance, let Christ neuer bee called a forgiuer, but an exchanger like the Pope, which selleth his pardons. Wretched creatures which will not receiue the Lord whē he comes to their dore. Christ saith, take for nothing, and they say no, wee will not take but buy. Vile base miserable men disdaine to take grace of God without satisfaction, but they will cope with the Lord, and giuegive him so many Pilgrimages, fast so many daies, heare so many Masses, and pay so many workes for it, vntill they hauehave done as much good as they hauehave done euill. Our sinnes are infinite, & God is infinite, but our workes are finite, in number and measure, how can they aunswere then to that which exceedeth number and measure? Therfore bee content with Iosephs brethren to take your money againe, and say that you hauehave corne for Gen. 42. 25.nothing, that is, you are saued for nothing, or els when you say, I beleeue the remission of sinnes, you lye vntounto God, because you do not beleeue the remission of sinnes, but satisfactiō for sins, like the papists.
It followeth, As often as ye shall Vers. 26.eate this bread, and drinke this cup, ye shall shewe the Lords death till he come. Here are three inuincible arguments, Three arguments against Transubstantiation in one verse Deut. 17. 6.like the three witnesses vnderunder which eueryevery worde dooth stand. First wee are sayd to eate bread; thē it is not flesh but bread. Secondly wee are sayd to shewe the Lords death; then it is but a shewe or representation of his death. Thirdly it is sayd, vntill he come; if he be to come, then he is not come; if he be come, how can we say, vntill he come. The effect of this verse was shewed in these words, Doo this in remembrance of me: for to say, Doo this in remembrance of me, and to say, so oft as you doo this you shewe my death, is much at one; so that if you call this Sacrament a shewe of Christs death, as it is called here, then it is not Christ; or if you call it a remembrance of Christ, as it is called there, yet it is not Christ, but a shew, or remembrance of Christ: but this is such a shew, & remembrance, that the next verse sayth, Whosoeuer receiueth it vnworthelie, …. ….is giltie of the body and bloud of Christ.
Will yee knowe who receyueth vnworthilie: In verse 29. Wha… is to receyue vnwo…th…l…Paule sayth, hee discerneth not the Lords body: that is, which putteth no difference betweene this bread and other, but eateth like a childe the meate which he knoweth not. My sheepe (sayth Ioh. 10. 27.Christ) knowe my voyce: as they discerne Christes words, so they discerne Christes bodie, and therfore so often as they come to the Lords Table, they seeme to come into the Lordes presence: there they greete and kisse and imbrace one another with affectiōs, which none can knowe, but they that feele, like Iohn, which leaped in Luk. 1. 41.the womb, so soone as Christ came neere him.
Will ye know beside, what it How receyuers may be guiltie of Christes death. Mar 14. 44. Mar. 15. 15is to be giltie of the bodie and bloud of Christ, euen as Iudas was giltie for betraying him, and Pilate for deliuering him, and the Iewes for crucifying him, so they are giltie which receiue this Sacrament vnworthely, as Pilate and Caiphas and Iudas were. If they be Mar. 15. 25guiltie of Christes death, they are guiltie of their owne death too, as if they had committed two murders; and therfore Paule saith Vers. 30.after, that many of the Corinthians died only for the vnworthie receyuing of this Sacrament. As the word is the sauour of death to 2. Cor. 2. 16thē which receiue it vnworthily, so the Sacrament is the sauour of death to thē which receiue it vnworthily: it neuer goeth into their mouth, but they are Traytors ipso facto, and may say to Hell, this day I hauehave taken possession of thee, because I am guiltie of Christes bloud. Therefore it followeth immediatly, Let a man examine himselfe How we should be prepared before we come to the Lords tablebefore he eate of this bread, or drinke of this Wine, as if he should say, if he which receyueth this Sacrament vnworthely, be giltie of Christs death, like Iudas which hanged himselfe: if these signes be receyued to saluation or damnation like the word, the next lesson is, to examine your selues before you receyue, least you receyue like the sunne of perdition, which swalowed the bread and the Diuell together. Therefore, Let a man examine himselfe, and so let him eate: that is, let him examin first, and receyue after, for if 1. Sam. 9. 13we should receyue the bread of the earth reuerently, how should we receyue the bread of heauen? Whē Iehonadab came to Iehu his chariot, he said, Is thy hart vpright 2. King. 10. 15.as my hart is toward thee? So, whē we come to the Lords Table, he would hauehave our hearts vpright to him, as his heart is to vsus, for who feasteth his enemies & mockers? the golden Ring sitteth highest at our Table, but the wedding garment Iames. 2. 2.sitteth highest at this Table. It is safer eating with vnwashen hands, then with an vnwashen heart. The Iewes were taught to choose the Lambe of the Passeouer on the tenth day of the first monethmonth, in which monethmonth they came out of Egipt: and on the 14. Exo. 12. 3. & 6.day after, they were taught to eate him, so they had foure dayes respit betweene the chosing, and the killing, to prepare and sanctifie thēselues for the Passeouer, which was a signe of the Lords Supper. This admonished them, that the matter now to be performed, was very waightie, and therefore they were deepely to consider it, for now was the action, and somme of all saluation in handling: if they did prepare themselues so before they did receyue the figure of this Sacrament, how should we be prepared before we receiue the Sacrament it selfe? Therefore as Iosiah commaunded the Leuites 2. Chro. 35. 6.to prepare the people; so Paule aduiseth the people to prepare themselues, that is, to examine whether they hauehave faith, and louelove, and repentance, before they come to this feast. By this all may see, first that Paule would hauehave eueryevery lay All are bound to know the Scriptures.man so skilfull in the Scripture, that he bee able to examine himselfe by it; for this admonition is not to them which minister the Sacrament, but to all which receiue the Sacrament. And the rule by which wee must examine our selues, is the law which we should obey: therefore if the rule be vnknowne, the examination must be vndone. Our doctrine must be examined by the doctrine of the Act. 17. 11.Prophets and Apostles; our prayers must bee examined by the sixe Note.petitions of Christs prayer; our beleefe must bee examined by the twelue articles of faith; our life must bee examined by the tenne Commaundements of the Lawe. Exo. 20. 1. &c.Now, he which hath his Touchstone may trie gold from copper, but he which hath it not, takes one for the other. Therefore, before Paules Examine, you had need to learne Christs Search, Search the 2. Cor. 13. 5Scriptures, and they will lighten Ioh. 5. 39.you to search your selues. This is the doctrine with which I will ende, and the necessarie poynt for which I choose this text, to teach you (if I could) that Christian arte how to examine your selues.
Let a man examine himselfe before Vers. 28.he eate. Here is first an examinatiō. Secondly, an examination of our The diuision.selues. Thirdly, an examination before we come to the Sacramēt. Touching the first, here Paul saith Examin your selues, but in 2. Cor. 13. he doubleth his charge, Proue your selues, and againe at next word Examine your selues, as if he should saye, this worke must be done when it is done, because it is neuer thoroughly done, and therefore we must double our examination, as Paul doubleth his counsell. If a man suspect his enemy, he will try him with a question, if that will not search him, he will put forth another, if that be spied, he will moue another, like one which putteth diuers keyes into a locke vntill it open. So he which examineth, must try & try, proue and proue, search and search, for the angell of darknesse is like an angell of light, and we hauehave no way to discouer him, but that of 2. Cor. 11. 14.Iohn, Try the spirites. God examineth 1. Iohn 4 1.with tryalls, the Deuill examineth with temptations, the world examineth with persecutions: we which are thus examined, had neede to examine too. If any man skill not what Examining meaneth, the very word Examine, is so pregnant, that it prompteth vsus how we should examine, for it signifieth to put our selues vntounto the Touchstone, as if we would try Golde from Copper. Therefore one sayth, that Examination is the eye of the soule, A description of true Examination.whereby she seeth her selfe, and her safetie, and her danger, and her way which she walketh, and her pace which she holdeth, and the end to which she tendeth: she lookes into her glasse, and spieth eueryevery spot in her face, how all her graces are stayned, then she takes the water of life, and washeth her blots away. After, she lookes againe, and beholdeth all her gifts, her faith, feare, louelove, patience, meekenes, and marketh how eueryevery one doth florish, or wither. If they fade and decay, that she feeleth a consumption, then she taketh preseruatiues, and restoratiues of prayer, and councell, and repentance, before the sicknesse growe: thus eueryevery day she letteth downe a bucket into her heart, to see what water it bringeth vp, least she should corrupt within, and perish sodeinly.
To heare, and reade, pray, and fast, and communicate, is a worke of many, but to examine these works, is the fashion of few, and therefore Ieremy complayneth, No man sayth, What hauehave I done? Iere. 8. 6.as if he should say, no man examineth himselfe: and therefore in all the scripture it is sayd but of one, That he feared all his works, as Iob. 9. 28.though he durst not thinke, nor speake, nor do any thing before he had examined what it was, from whence it came, & whether it went: so the more precious treasure is deeper hid in the ground.Mat. 13. 44
The second poynt is, to Examine our selues, Paule sayth, Try all 1. Thess. 5. 21.things, much more should we try our selues. The good sower doth sow his owne ground, but the bad sower doth sowe an other mans ground, as the Diuell did, Mat. 13. 25The Disciples of Christ sayde, Mayster, is it I, not Mayster, is Math. 26. 22.it hee. The disciples of Iohn asked, Mayster, what shall wee doo? Luk. 3. 10.not Mayster, what shall they doo? wee must obay some, and heare others, and admonish others, and louelove all, but examin our selues. That which we applie vntounto others, the Apostle applieth vntounto our selues; for whē we speake of an examiner, we intend one which examineth other: when wee speake of an accuser, wee intend one which accuseth other: when wee speake of a Iudge, wee meane one which iudgeth others, but the Scripture crieth, Examine thy selfe, accuse thy selfe, iudge thy 1. Cor. 11. 13.selfe, that is, bee not curious to search a more in thy brothers eye, Mat. 7. 3.but pull out the beame which is in thy owne eye. This doth shewe that they which sit in Gods chaire to iudge others, commonly hauehave greater faults themselues, thā they whome they vse to iudge: and therefore Christ calleth their fault a beame, and the others a mote. This made Dauid say, Examine thy Psal. 4. 4.heart, thy heart is thy owne heart, therfore thou must examine whether thou pray, whether thou watch, whether thou fast; and not whether he pray, whether he fast, whether he watch, as the Pharisie Luk 18. 11.examined the Publican, least thou hauehave Peters checke: when he examined what Iohn shoulde doo, Christ sayd, What is that to thee? Ioh. 21. 22.followe thou me. Thou art a priuate man, and hast a priuate examination, therefore let thy question be, What hauehave I done? and make thy Anatomie of thy selfe.
See beloued, wee may not beleeue our selues before wee hauehave examined our selues: for wee are false hearted, and the notablest cosoner that deceiueth most; for one time that he deceiueth others, ten times deceiueth himselfe. Because the flesh is a wylie seruant, & will 2. King. 5. 25.lye like Gehezi to his owne master, and face him that it hath not sinned when it commeth from sinne: therefore as Elisha examined 2. King. 5. 2….his seruant, so the soule must examine her seruant, that is, man must be ielous of himselfe, & take himselfe for a lyar, for a flatterer, for a dissembler, vntill hee bee throughly acquainted with himselfe: for no man is so often beguiled, as by himselfe, by trusting his double heart, and taking his owne worde without further triall. If Paule had bid vsus examine others, wee would hauehave sifted them like Sathan, Sathan hath desired to sift, Luk. 22. …8.thee, saith Christ to Peter, so wee hauehave a desire to sift others: euen Peter which was sifted of Sathan, longed to sift Iohn, and knowe what hee should doo, before hee hearkened to his owne charge. Therefore the helpe of examination is a needfull preseruatiue, although we were as soūd as Peter. They which are suspected of crime do not examine themselues, but are examined of others, least they should be partiall: but a christian must examine himselfe of his crime, and be his owne iudge, his owne accuser, and his owne condemner: for no man knoweth the spirit of man but the spirit 1. Cor. 2. 11which is in man, which will condemne him if he be guiltie, and tel him all that he hath done, & with what minde he did it, and what he deserueth for it. This is the priuate araignement, or close Sessions, whē Conscience sits in her chaire to examine, and accuse, and iudge, and condemne her selfe, because she will not bee condemned of God.
Thus holy men hauehave kept their Sessions at home, and made their hearts the forman of the Iurie, and examined themselues as wee examine others, the feare of the Lord stoode at the doore of their soules, to examine eueryevery thought before it went in, and at the doore of their lippes, to examine eueryevery word before it went out, whereby they escaped thousand sinnes which we commit, as though we had no other woorke. So thou shouldest sit in iudgement of thy selfe, and call thy thoughts, and speeches, and actions, to giuegive in euidēce against thee, whether thou bee a Christian, or an Infidell, a sonne or a bastard, a seruant or a rebell, a Protestant or an hypocrit▪ if thou finde not faith, nor feare, nor louelove, nor zeale, when thou examinest thy selfe, let no man make thee beleeue that thou art holie, that thou art sanctified, that thou art a Christian, that thou art a beleeuer, that thou art a Gospeller, because thou art worse than thou seemest to thy selfe; for euerie man is partiall to himselfe when he is most humbled. Therefore if my heart tell me that I do not louelove God, whom shall I beleeue before my selfe? As Salomon saith, No man can search the heart of the king: …ro. 25. 3.so Paule saith, No man knoweth the spirit of any man, but the spirit which …. Cor. 2. 11.is in man, that is, no man feeleth the heart of man so well as himselfe. And yet himselfe although hee hauehave liued with it euer since hee was borne, dooth not knowe his owne heart vnlesse hee examine it narrowly, no more than hee knoweth his owne bones, or his vaines, or his sinewes, or his artires, or his muskles, how many are in his bodie, or where they lye, or what they do. This seemes straunge that a man should not knowe his owne heart, yet it is true that the best of vsus all doth not knowe his owne heart, though he hauehave dwelt with it from his mothers wombe. For Christ sayth to his disciples, euen to his disciples, You knowe not of what spirit you are, that is, you thinke better of your Luk 9. 55.selues than you are, and know not what the clocke striketh within. There is a zeale without knowledge, and there is a knowledge without zeale; there is a faith without obedience, and there is an obedience without faith; there is a louelove without feare, and there is a feare without louelove, and both are hypocrites. Therefore as Dalilah searched where Sampsons Iud. 16. 6.strength lay, so let eueryevery mā search where his weakenes lieth, and alway be filling the emptie gap.
Now this examination must …goe before vsus to the Sacrament. EueryEvery meate worketh according as it is digested, and this meate worketh according as it is receyued. 1. Cor. 11. 29.Therefore when Christ had taught what we should do in receyuing the Sacrament, now Paul sheweth what we should do before we receyue the Sacrament, Let a man examine himselfe.
There is a hearing, and a preparatiue Luk. 8. 18.before hearing. There is a praying, and a preparatiue before praying. There is a receyuing, Eccle 4 17.and a preparatiue before receyuing, which if it be wanting, the receyuer receyueth vncomfortably, the prayer prayeth idlie, the hearer heareth vnfrutefully, like those which eate before hunger, and drinke before thirst.
This preparatiue before hearing and praying, and receyuing, doth signifie, that there is a kind of phisicke in these three, for preparatiues are ministred alwaies before phisicke: and as the preparatiue which goeth before, maketh way to the phisicke, or else it would do no good, but hurt: so vnlesse examination go before the Sacramēt, we seale vp the thretnings which are written against vsus, in stead of the promises which are made vntounto vsus, for the Sacrament is a seale, and therfore sealeth good or euill, as eueryevery other seale doth.
The preparatiue before we receyue, is to Examin. As Iohn was the forerunner of Christ, so examination is the forerunner of the Sacrament, like the harbinger, The second examination.which rideth before to prepare the rowme. For, if Iob commanded his sonnes to sanctifie Iob. 1. 5.themselues before they did come to his sacrifice, how should wee sanctifie our selues before wee come to Christes Sacrament, wherein we are commanded to do as the Lord himself did which instituted it? It is sayde, that the Chamber wherein Christ did institute this Sacrament, was trimmed; Luk. 22. 12.the Chamber wherein the Apostles receiued this Sacrament was trimmed: If Iudas Chamber, his inner chamber had been trimmed so too, hee had receiued this Sacrament with as much comfort as the other disciples did: but because his heart was not trimmed, therefore hee was the first which was condemned for the vnworthie receiuing of this Sacrament. Adam did not thinke that death Gen. 3. 6.had bin in an Apple, so you wold not thinke that death should be in bread: but as a coale hath fire in it beside the coale it selfe, which fire doth either warme or burne; so this meate hath another meate in it beside that which is seene, which doth euer saue or destroy: therefore he which commeth to this spirituall meate, must examine whether he hauehave a spirituall mouth, as well as a carnall mouth, or els hee shall receiue no more than he seeth, and that which he seeth not shall destroy him. No man (saith Christ) puttesh new wine into old vessels, least the vessels break Mar. 2. 2….and the wine leake. This Wine is newe Wine, therefore put it into newe vessells, holy vessells, sanctified vessells, or els it will leake foorth and breake the vessell, and thou shalt hauehave no more tast of it, than while the relish of bread is in thy mouth. When Christ commeth to our house, shall wee not looke whether our Chamber bee trimmed, as the Chamber was trimmed against his comming to the Passeouer? But how shall wee trim it?
When a man takes an office, he examineth his substance: when he takes a trade, he examineth his skill: when he goeth to fight, he examineth his strength, but these wants are no wants when he goeth to the Sacrament. Wilt thou knowe now vponupon what articles thou must inquire at that time, that is, how thou should examine thy selfe?
As some prayer may be at all 1. Thess. 5. 16.times, and some reioycing may be at all times, so some examination is at all times. Thus Iob examined Iob. 9. 28.himselfe eueryevery day, nay, eueryevery houre, because he skanned all that he did.
But there is a speciall examination before the Sacramēt, because it is the bread which is receyued to saluation, or damnation; because 1. Cor. 11. 29.it is the feast, to which, whosoeuer commeth without his wedding garment, shalbe cast Mar. 22. 11 13.into vtter darknes, because it is a seale which sealeth a curse or a blessing. Therfore here thou shalt hauehave both the dayly oppositions, and the sacramentall oppositions.
Foure examinations we propose The communicants Catechismevntounto you, which shall be the communicants Catechisme. The last is the summe of all, which leadeth immediatly to the Sacrament, as a guest is handed to the Table.
Thou shalt try strange spirits 1 The first examination vponupon the markes of true spirits and the false, in our selues or other. 1. King. 22. 11.by theyr manner of speaking, playnly, or doubtfully, boldly, or fearefully, therefore we reade that the oracles of the heathen had a double meaning, and that the false Prophets neuer spake boldly, but where their patrons were ready to flesh them.
By the proportion of faith: for 2eueryevery heresie is contrary to some article of our beliefe, as eueryevery sinne is against some of the tenne Commandements.
By the euent of their speaches: for they take not effect, as it is said 3in the 18. of Deuter. and therefore Deut. 18. 22. Mat. 7. 15. 4 Mat. 7. 16.they are called false prophets.
By their fruits: for none of the false Prophets were good men.
By their successe: for if they be 5not of God, they will come to naught, as the Arians and Manichees and Pelagians are vanished, as if they had neuer been, so time Act. 5. 38. Mat. 15. 13shal weare out eueryevery doctrine that is not truth.
Thou shalt try thine owne spirit 1by the motions that it hath to good, or euill.
By the first cause, or preparation 2which thou haddest vntounto it, for whatsoeuer it be, thy thoughts will be where thou louest: to verifie that saying, Where a mans tresure is, there will be his heart, for Math. 6. 21lightly, the beginning is a picture of the end, and the acte is like the thought which set it a worke.
By the manner of thy consolation 3in it, whether it be of knowledge, or ignorance, whether it be constant, or mutable, calme, or boysterous, simple, or mixt, for as a cleare fountaine yeeldeth cleare streames, so a pure heart hath pure ioyes.
Whether it bring to Christ, or 4take any thing from him to thy selfe, like all the parts of Popery. If it abide all these questions, and drawe thee not from any good, then thou mayst say, it is from God, water the seede O Lorde which thou hast sowne. Then come to the second examination.
If I cā make thee discerne whether an other be a Christian, by that thou shalt know whether thy selfe be a Christian, which that thou mayst come to obserue this direction, and thou shalt see of what side thou art.The second examination vponupon the differences betweene the wicked and the godly.
It must needes be, that they which walke to contrary ends, should goe diuers wayes: therefore there be mo differences betweene the children of God, and the children of the world, then there be betweene men & beasts.
First, they are distinguished 1in Will: for the wicked striue to bring Gods will to their will, like Balaam, which when he had an Numb. 22. 19.answere, stayed for another: but the faithfull labour to bring their will to Gods will, like Christ, which sayd, not as I will, but as thou Math. 26. 39.wilt.
They are distinguished in Faith. 2 2. Thess. 3. 2All men hauehave not faith (sayth Paul) but the iust liue by faith: as if he Rom. 1. 17.should say, the iust beleeue, and the vniust beleeue not. The iust beleeue, and apply that they beleeue to themselues. The wicked may beleeue like the Diuels, but Iam. 2. 19.their faith is like a gadding hen, which carrieth her eggs to other, and neuer layeth at home, so they beleeue that other shall be saued, but not themselues.
They are distinguished in Hope, for because the wicked hope not 3for any mends of God, therefore they neuer defer their reward, but if they doe any good, they are trumpets of it themselus, for feare Math. 6. 2.it should not be blased inough, and therefore Christ sayde, that the Pharises had their reward already because they were boasters of their works; and if they doe no good but euill, yet they would be 2. Tim 3. 2.magnified as much for euill, as other are for good. But the faithfull are likened to handmaides, Psal. 123. 2.which waite their reward, their left hand seeth not when their right hand doth well, and they are Math. 6. 3.afraide to take honour of men, for losing their honor with God, like Iohn baptist, which made his Ioh. 1. 21.vertues meaner then they were, and debased himselfe, when hee might hauehave got a name aboue his Lord.
They are distinguished in obedience, 4therefore Christ teacheth vsus to iudge men by their fruites Math. 7. 17as an vnfallible rule: for the euill tree will bring forth euill fruite, and the good tree good fruite, and neither can change his propertie, although the euill fruite is sometimes beautifull, and the good fruite sometimes blasted.
They are distinguished in Repentance, 5for the wicked doo but weepe for their sinnes past, but the godly purpose to sin no more: so Pharaoh, Saul, and Iudas sayd, I Exo. 10. 16. 1. Sam. 15. 30. Math. 27. 4. Dan. 3. 18. Psal. 51. 17.hauehave sinned, but Shadrach, Meshach, and Abednego sayd, We will not sin, therefore the heart of the godly is called a contrite heart, but the hart of the wicked is called a hart that cannot repent. Beside as Christ Rom. 2. 5. Luk. 8. 30.cast out a legion of deuils at once, so the godly would be purged of all their sinnes together, but the wicked neuer consent to leaue al, but as Naaman sayd, Let the Lord spare me in this: so euer he excepteth 2. King. 2. 18.one sinne, which is his beloued sinne, like Herod, which reformed Math. 14. 3many thinges, and yet wold not leaue his brothers wife.
They are distinguished in Charitie, 6for ye shal neuer see the wicked louelove their enemies: and therfore when the Pharises could not louelove their enemies, they taught that men might hate their enemies: Math. 5. 43and Christ speaking of publicans and sinners, exhorteth his disciples not to louelove like them, because Luk. 6. 32.they loued none but their friends.
They are distinguished in Prayer, 7for the wicked can not pray, therefore Dauid saith, they call not Psal. 14. 4.vponupon the Lord, as if they had not Zach. 12. 10. Rom 8. 16. Math. 6. 7.the spirit of prayer, and therefore Christ calleth their prayers babling, for they thinke not of God when they speake vntounto him.
They are distinguished in Patience; 8no hipocrite can beare the crosse, but sayth like Caine, It is Gen. 4. 13. Act. 16. 25.heauyer then I can suffer, but Paule and Silas sing in prison, for a faithfull man would hauehave something to humble him, and reioyceth to beare his maysters marks, because the wounds of a louer are sweete.Gal. 6. 17.
They are distinguished in the vse of aduersitie, for this is a proper and peculiar marke of Gods children, to profit by affliction: and therefore we reade not in all the punishments of the wicked, that one of them sayd like Dauid, It is good for me that I hauehave bin afflicted.Psal. 119. 71.
They are distinguished in Humilitie, 10for the wicked are not humbled before the crosse, like Pharao that neuer sorowed, but Exo. 8. 8. 15whē he suffered: but the Apostles learned humilitie of their mayster Mat. 11. 29before their persecution came.
They are distinguished in their 11iudgement of the worde, for to the wicked it seemeth the hardest and simplest, and vnpleasantest booke that is, and therefore Paule sayth, …. Cor. 1. 18.that it is foolishnes vntounto them. But to the godly, it seemeth the wisest, and eloquentest, and sweetest, and easiest book of all other, as though God did sodainly bring the vnderstanding of it to them, as Iacob …on 27. 20.sayd of his veneson: according to that, He that will do his will, shall Ioh. 7. 17.know his doctrine.
They are distinguished in their 12iudgement of GOD. The wicked are perswaded now and then of Gods merciemercy for the present time while they feele it, as the Iewes Exo. 15. 20.praised him alwayes when he did as they would hauehave him, but they can not perswade themselues, that God wil be merciful to them still, like Iob, which sayde, Though the Iob. 13. 15.Lord kill me, yet will I trust in him: therefore the hope of the righteous is called, hope in death. Beside, Pro. 14. 32.if the wicked louelove God, it is but for his benefits, as Saul loued Pro. 23. 18. 1. Sam. 10. 6him for his Kingdome. And this is alway to be noted, that in the wicked the feare of hell is greater, then their hope of heauen, but in the faithfull, the hope of heauen is greater, than their feare of hell.
They are distinguished in their 13delights: for the sport of the vngodly is folly, like Belshazzars: and Dan. 5. 4.therefore when they are sicke, or troubled, they neuer runne to the Word for comfort, as though Gods promises pertayned not to them, but to feasts, or tables, or tales, or musicke, as Saule did to 1. Sam. 16. 23the harpe: but all the delights of the godly are like Dauids daunce about the Arke, they are neuer 2. Sam. 6. 14.merrie, but when they are doing well, nor at peace, but when their prayers hauehave ouercome God, like Iacob.Gen. 32. 28.
They are distinguished in their opinions of death: for the faithfull 14long to bee dissolued, and although Phil 1. 23.they might liue euer in continuall prosperitie, yet they would not stay so long out of heauen: Luk. 2. 29.but the wicked would neuer bee dissolued; because death comes alway vntounto thē like a Iayler to hale vntounto prison, as Ahab sayd to Michaiah, that he neuer 1. King. 22. 8.prophesied good to him. Hereby a man shall knowe whether hee hauehave faith; for if hee beleeue the promises, hee will bee glad to receiue them.
They are distinguished in their 15sense of sinne. Wicked men feele the loathsomnes of their vices, but none but the faithfull feele the defects of their righteousnes. The naturall man neuer complaineth of his good workes, but vaunteth of them: but a godly man findeth fault with his prayers, and his almes, and his watches, like Isaiah Esai. 64. 6. Psal. 16. 2.that sayd, his righteousnesse was like a menstruous cloth. As Christ Math. 4. 1. & 2.met the tempter in the Wildernes, a place of prayer, and fasting, and meditation; so a godly man meeteth the tempter in his praiers, and in his fasts, and in his meditations, that is, he findes some let or spot, or want in all his deuotions. Therefore, vnlesse thy righteousnes mislike thee, aswell as thy prophanes, knowe that yet thou art no further than the wicked.
They are distinguished in their 16ends: for the children of God propose the glorie of God, and leuell all their thoughts, speeches and actions, as if they were messengers sent to carrie him presents of honour. Thus did Dauid, when he Psal. 103. 1.said, All that is within me praise the Lord: as though himselfe had rather bee without praise, than his master: but the children of the world set vp their owne glorie for their marke; like Nebuchadnezzar Dan. 4. 27.which sayd, for the honour of my maiestie. Therefore they speake, and looke, and walke, as if they did say to their tongue, and eyes, and feete, and apparell, as Saul sayd to Samuel, Honour me before this 1. Sam. 15. 30.people.
Lastly, they are distinguished in 17perseuerance: for the zeale of the wicked lasteth not, and therefore God saith, They are soone turned out Exo. 32. 8.of the way: but the zeale of the faithfull was represented by the fire of the temple which neuer Leuit. 6. 12.went out.
Then come to the third Examinatiō. As the diuell tempteth thee to see what thou wilt do for him; Math. 4. 9.so thou must tempt thy selfe, and get of thy soule what it would do for God, and what it would suffer for him, which hath suffred death for it. Therefore here wee will set downe certaine Intergatories whereof thou shalt examine it.
First, whether thou hast the heart of Ioshua, to worship God as Iosh. 24. 15.boldly as thou doest, though all the world did renounce him, and eueryevery one did mocke thee as they did Noah while he built the Arke?
Whether thou wouldst not denie Christ as Peter did, if thou Mat. 26. 70were in Peters straights, and nothing to succour thee but thy policie?
Whether thou wouldst not steale, if thou diddest see a bootie as fit as Achan, which thou mightest catch vp and no man spye Iosh 7. 21.thee?
Whether thou wouldst refuse a bribe like Elisha, if thou diddest meete with one which were as 2. King. 5. 16.willing and able to giuegive it as Naaman?
Whether thou wouldst not deceiue, if thou were in such an Luk. 16. 6. Although this is a parable, yet it carieth the signification of an historie.office as the false Steward, whose master referred all vntounto him, and knewe not when hee kept any thing backe?
Whether thou wouldst not fulfill thy lust as Dauid did, if thou 2. Sam. 11. 4haddest his oportunitie & allurement, and mightest do it without danger of lawe like a King, as Dauid might?
Whether thou wouldst not tel a lie as Abraham did, if it stood Gen. 12. 13.vppon thy life, which made him twise dissemble that his wife was his sister, least hee should dye for Gen. 20. 2.her beautie?
Finally, if it should be sayd vntounto thee as the diuell sayd to Christ, All these will I giuegive thee, if thou wilt Math. 4. 9.fall downe and worship me, that is no more, but if thou wilt sinne, whether thou would yeeld or no.
If thou hauehave sinned thus and thus before, I will not say therfore the Lord will not heare thee, but Dauid saith, If I regard wickednes in Psal. 66. 18my heart, the Lord will not heare me, that is, if for any cause a man purpose and carry a minde to sinne when he is tempted, the Lord is so farre from helping him, that he will stand like Baal, as though he 1. King. 18. 26did not heare him; for he hath a Traytors minde as deepe as any, which thinks, for a Dukedome I would betray my Prince, though he neuer play the Traytor in his life.
Now we come to that examination, The fourth examination.which is the epitome or abridgement of all these; for memorie is short, and all are not of one strength, but some runne, and some goe, and some creepe, and all do well, so long as they striue Heb. 6. 1.to perfection. The matters wherof The receiuers articlesprincipally the mind should be examined before the Sacrament, are these.
First, whether thou hauehave faith, 1not only to beleeue that Christ died, but that he died for thee: for Esai. 59. 20as the scripture calleth him a Redeemer, so Iob calleth him his Redeemer.Iob. 19. 25.
The second article is, whether 2thou be in charitie, not whether thou louelove them which louelove thee, but whether thou louelove thē which hate thee: for Christ commandeth vsus to louelove our enemies.Math. 5. 44
The third article is, whether 3thou repent, not for thy open and grose sinnes, but for thy secret sinnes, and pettie sinnes, because Christ sayth, that we must giuegive account for eueryevery idle word.Mat. 12. 3…
The fourth article is, whether 4thou resolue not to sinne againe for any cause, but to amend thy euill life, not when age commeth, or for a spurt, but to begin now and last till death, for Christ is Alpha, and Omega, both the beginning, Reue. 22. 13.and the end, as well in our liuing, as in our being, which hath made no promise to them which begin, but to them which perseuere.Reue. 2. 10.
The last article is, whether thou canst finde in thy hart to dye for 5Christ, as Christ dyed for thee, for we are bid not only to follow him, but to beare his crosse: and therefore we are called seruants, Luk 12. 38 2. Tim. 2. 3. & 4.to shew how we should obay, and we are called souldyers, to shew, how we should suffer.
These are the receyuers articles, whereof his conscience must be examined, before he receyue this Sacrament: happie is he which can say, All these hauehave I kept: for the Doue was not so welcome Gen. 8. 11.to Noah, as this man is to Christ. But if thou finde not these affections within, but a nest of vices, leaue thine offring at the Altar, Mat. 5. 24.and returne to thine examination againe, for thou art not a fit guest to sup with the Lord, vntill thou hauehave on this Wedding garment. Mat. 22. 11How is it then that some regard their other garments more then this? Paule sayth, Examine your selues, and they examine their apparell, if they hauehave new clothes in the countrey, then they are ready to receyue. I hauehave knowne many kept from the Sacrament a whole yeare together by their maysters, for nothing but for want of a new sute to set them forth with their fellowes.
Others respect whether it be a faire day, that they may walke after Seruice, making that day vponupon which they receyue, like a Schollers Thurseday, which he loues better then all the dayes in the weeke, only because it is his play day. Maruell not now if you hauehave not felt that comfort after the Sacrament which you looked for, for it is comfortable to none, but to thē which prepare their harts, and examine themselues before, because it is not the mouth, but the heart which receiueth comfort.
Now it may be that the most which are heere, hauehave brought a mouth, and not a heart: these goe away from the Sacrament to despight Christ, as Iudas went from the Sacrament to betraye Ioh…. 1…. 3…him.
The other goe away, like one which hath receyued a cheerefull countenance of the Prince, all his thoughts are ioy, and the countenance of the Prince is still in his eye. As hee which hath eaten sweet meate hath a sweet breath: so they which hauehave eaten Christ, all their sayings and dooings are sweete like a perfume to men, and incense to GOD: their peace and conscience, and ioy of heart, and desire to doo good, will tell them whether they hauehave receiued the bare signes, or the thing signified. Euerie one which receiueth this Sacrament, shal feele himselfe better alter it, like the Apostles, or els he shall finde himselfe worse after it, like Iudas. Hereby ye shal know whether yee hauehave receiued like the Apostles, or like Iudas. Thus we hauehave ended the doctrin of the Lords Supper. Now, if you can not remember all that I hauehave said, yet remember the text, that is, Examine your selues before you receiue this Sacrament hereafter.
FINIS.
THE Examination of Vsurie, in two Sermons.
Taken by Characterie, and after examined.
Imprinted at London by Thomas Orwin for Thomas Man, dwelling in Paternoster row at the signe of the Talbot. 1591.
To the Reader.
HEere thou hast the Sermons which hauehave bin often desired, because of the matter fit for this Citie. One sayth, that he would neuer speake to Vsurers, and Bribemongers, but when they be vponupon their death beds: for he which liueth by sin, resolueth to sin, that he may liue. But when he goeth to hanging, Iudas will Mat. 27. 4.say, I hauehave sinned. If I speake not to Vsurers vppon their death-bed, yet I speake to Vsurers which shall lye vppon their death-bed. Three things do giuegive me hope. One is, that all harts are in the hands of God, to call them at what houre Act. 9. 15.he list, and therefore Saul may become an Apostle. The next is, that the third crow doth waken moe then the former, and therefore after the crowing of other, this crow may happily be heard. The last is, that there is no sinne, but some men hauehave bin reclaimed from it, and so may Vsurers from their sinne.
Therefore goe my booke like Dauid against Goliah, and sight the Lords 1. Sam. 17. 51.battells against Vsurers. The Lord giuegive that successe to his doctrine in these leaues, that it may consume Vsurers, as Ioshuah droue out the Chananites before him. If I could take but this one Iosh. 5. 1.weede out of the Londoners Garden, I were answered for my health and my strength spent amongst them. Reade with thy best minde, and thou shal profit more.
Thine H. S.