A Direction for Weaker Christians, Part 2
The second part of Preparation.
1. COR. 11.
28 Let a man therefore trie himselfe, and so let him eat of this Bread, and drinke of this Cuppe.
29 For hee that eateth and drinketh vnworthily, &c.
THe Apostle proceedeth to the seconde part of Preparation, declaring vntounto the Corinthians, by what meanes the danger of this former sinne may bee auoided, and so wee may become worthy receiuers of these mysteries.
The meanes are, A due triall and examination of our selues, which he leaues not to our libertie, to doe, or not to doe, but requires it at our hands, as a necessarie dutie: The former danger then of committing so grieuous a sin, must not withold vsus from receiuing the Sacrament, but it must make vsus so much the more studious to vse the means of worthy receiuing of the same. For the Apostle doth not say: Let a man therefore forbeare to receiue this Sacrament, but let a man trie and examine himselfe, and so let him eat this bread and drinke this Cup; So that the more dangerous it is to receiue vnwoorthily, the more wee must try and examine our selues, that we may receiue worthily; And hence it is that the Apostle infers this duty from the daunger aforesaid, as if hee should say; EueryEvery Christian stands bound to receiue this Sacrament, and yet seeing therein, the danger of vnworthy receiuing thereof is so great, it stands them all vponupon most carefully to trie and examine themselues before they presume to partake the same.
For the better and more cleare handling of this duety, wee are to consider according to the ground laid downe in the text.
1 What manner of Triall it is, which is heere required.
2 Wherein particularly this Triall consisteth.
3 Our speciall duties in and after this Triall.
4 What Persons are to make this Triall.
5 The motiues inducing to the making of this Triall.
1 The manner of Triall.
The Triall and examination here required, is a most carefull and diligent search and inquisition to bee made within our owne Soules and consciences, whether there bee in vsus, those gifts and graces that are necessary to the worthy and reuerent receiuing of this Sacrament yea or no; i. Whether we be such Persons as hauehave an interest in this Sacrament or no? And for the finding out of this, we must try our selues after that manner that Goldsmiths by touch and fire and hammer, do vse to try whether Gold or Siluer be pure, yea or no.
1 This sheweth, that the principall gifts and graces of God that are in a man, are not alwaies euident and apparant vntounto him, but doe sometimes lie hid within the secret of the soule, vntill by some speciall triall, they bee discouered and discerned; for if the said graces did alwaies manifest themselues, then there should neuer neede any such triall of our selues. This should encourage vsus to search our selues, so much the more narrowly; for if by our searching, wee shall finde but one grace, yea or one degree of a grace in our soule, more than we did perceiue in our selues before, it will bring more sound comfort and ioy vntounto our soules, than if we had found the most pretious iewell in the world.
2 By this it appeares, that a man may (if hee will carefully vse the meanes) come to some knowledge and sight of that grace and goodnesse which is in his owne soule: and therefore it must needs bee a great fault in them that doe not carefully vse the meanes. It is a signe they set no price of Gods grace, that make no inquirie whether they hauehave it or no in their possession. Men make diligent inquirie after concealed land and treasures; much more should they make enquirie after the concealed graces of God, that lie hid in their owne soules, and which they cannot imploy as they ought to doe, because they know not whether they be in them, or no.
3 It is exceeding profitable and beneficiall for vsus to know the gifts and graces of God, that are in vsus: for it is a means not onelyonly (as appeares by this place) to preuent fearfull and dangerous sinnes, but also to fit and prepare vsus to the receiuing of greater graces and fauours, which otherwise shalbe with-held and detained from vsus.
4 Let vsus neuer thinke to receiue any new grace or blessing in any ordinance of God, vntill by a diligent search of our selues, we hauehave first found some former grace in our selues, that may make vsus fit and worthy receiuers thereof. For to him that hath saith our Sauiour) shall be giuen, and from him that hath not, shalbe taken away, euen those shews which he hath, Luc. 19.26. The vse of one grace is to fit and prepare vsus, and to make vsus worthy receiuers of another grace.
2. Wherein particularly this triall consisteth.
The particular gifts & graces which make vsus fit & worthy receiuers of this Sacrament, and which giuegive vsus an interest therein, which also in this triall we must finde in our selues, before we can be worthy partakers thereof, are such graces and gifts, as are necessarie to the making and being of a true Christian. For none can worthily receiue this Sacrament, or hauehave an interest therein, but a true Christian; and whosoeuer is a true Christian, (if he stirre vp the grace of God that is in him) he may bee a worthy and fruitfull receiuer thereof. For hee who hath already receiued the thing signified, hath a priuilege and interest to receiue the signe, Act. 10.47. But …uerie true Christian hath receiued already, in some measure, the thing signified by this Sacrament, euen Christ Iesus and his merits, who liueth and raigneth in them by his spirit; and therefore they that are so graced, may worthily (if they will) partake of this Sacrament, which is nothing else, but a signe of that which they hauehave already interest and possession in. Againe, this Sacrament being one of the outward badges and cognizances of Christ Iesus, which he hath appointed for his seruants to weare, it must needs bee, that hee whom Christ Iesus hath graced so much, as to entertaine into his seruice, may be, in some degree, worthy to weare this badge and cognizance.
That grace which makes vsus indeed true Christians,Act. 8.3 37. Rom. 4.22. is a true and liuely faith in Iesus Christ. By a true and liuely faith, I meane such a faith as is fruitfull in good workes; For that which is without workes, is a dead faith, as Iames speaketh, Iam. 2.17. and indeed no better than a mocke-faith: From this faith doe all other Christian graces flow, and vponupon it doe they all depend, and according to the growth of it, doe they grow and increase; and they that hauehave but the least degree thereof, are true Christians, though but weake and imperfect, Mat. 17.20. Esai 42.3. and hauehave an interest in Christ and his merits, & therein a right into this Sacrament; so that in this triall and examination of our selues, it shall suffice, that we can finde this true and liuely faith in vsus, though in neuer so small a degree. For when we hauehave once found this grace in our soules, and stirred it vp, it will supply vntounto vsus all such other graces as shall make vsus in some measure worthy receiuers. For whatsoeuer is done in faith, (how simple and base soeuer the action may seeme to bee) is pleasing & acceptable to God: and on the contrarie side, whatsoeuer is done, and is not of faith, is not pleasing or acceptable vntounto him, Rom. 14.23. So that all the worth of a Christian lies in his faith, and in those fruites which spring from faith.
The meanes then to try our faith, whether it be true, liuely, and sauing, no or yea, is,
1 By the ground and foundation thereof.
2 By the obiect and matter.
3 By the fruits and effects.
The ground of this faith is the word of God,1The triall of our faith by ye ground and foundation thereof. reuealed vntounto our conscience, by the spirit of God, to bee the word of God, Eph. 1.13. 1. Cor. 2.12. The faith with resteth vponupon any other ground-worke, is no true sauing faith. The speciall meanes to trie whether our faith bee grounded vponupon the word of God, is, to examine our consciences in these particulars:
First, whether wee doe beleeue indeed and in truth, that the writings of the Prophets and Apostles, in the Old and New Testament, are the very word of God. For the whole word of God, so far as is needfull to be beleeued vntounto saluation, is contained therein▪ Ioh. 5.39. Or at the least, whether wee bee exceedingly troubled and grieued in our soules, and from our very hearts, when, through any temptation, wee are mooued to doubt of the same: And whether wee vse all the meanes we can to come to a perswasion thereof. For God accepts the will and endeuour for the deed, Marke 9.24. Rom. 7.18. Matth. 5.6.
Secondly, whether we doe vnfainedly desire to be taught and instructed in the word of God, and to come to the true knowledge and vnderstanding thereof; and whether wee doe louelove and affect those meanes which are most powerfull and effectuall to that end and purpose. For hee whose faith is grounded vponupon the word▪ hath his hope grounded vponupon the same word, euen all the hope he hath of euerlasting life, and therefore hee must needs desire to bee acquainted therewith by all possible meanes.
Thirdly, whether our ignorance and dulnesse in vnderstanding of the word, and our forgetfulnesse thereof, be grieuous and troublesome vntounto vsus. For how can it chuse but grieue & trouble a man, when hee knowes not, nor vnderstands not, or cannot remember, the euidence of his owne euerlasting estate?
Fourthly, whether our reading, or hearing the word read or preached; our meditating, conference and studie of it, doe increase or nourish our louelove, and delight, and beleefe in it, Psal. 119.92.97.98. 103.
Fifthly, whether wee giuegive credit and authoritie vntounto it aboue all humane traditions & customes whatsoeuer, Psal. 119.113. And whether wee doe not denie credit and beleefe vntounto whatsoeuer wee know is repugnant vntounto the same word.
Sixthly, whether wee finde a lightnesse and cheerefulnesse in our consciences when wee hauehave done any thing agreeable vntounto the word of God, Psal. 119.92. And whether wee finde a trouble and a heauinesse in the same, when wee hauehave done any thing which we know to be repugnant vntounto the same word.
Seuenthly, whether wee hope in the promises, feare the threatnings, desire the blessings, and endeuour to auoid the curses contained in this word: And whether wee equally beleeue the one as well as the other.
Eighthly, whether wee doe iudge it a singular blessing of the Lord, that he hath in this manner reuealed his will in the written word, and that hee vouchsafeth vsus libertie and meanes to come to the knowledge, vnderstanding, and beleefe of it; and whether wee iudge it to bee a great iudgement and curse vponupon them, from whom this word is hid, and who want this liberty and meanes that we enioy.
Ninthly, whether wee can prooue those points of religion and faith, which wee doe hold and beleeue, by the written word of God; and whether we doe therefore beleeue them, because we know they are affirmed in the word of God; and whether doe wee misdoubt and suspect all those points of Religion that wee cannot see warranted by the word of God.
If wee can finde these properties in our soules, then hauehave we found in vsus so many infallible signes and tokens, that our faith hath a true and sound ground.
Secondly we are to trie and examine our faith in Christ,2The triall of our faith by ye obiect or matter thereof. whether it be true and liuely, no or yea, by the obiect and matter thereof.
The obiect & matter of true faith, is that diuine truth which God in his word hath reueled vntounto vsus. For if the testimony of God in his word, bee the ground of our faith; then that truth which is reuealed in the word, must needs be the obiect and matter thereof. Now forasmuch as, there was neuer any one man, that could euer attaine vntounto the knowledge of all and eueryevery particular truth reuealed in the word of God, the meanes heerein to t…ie our faith, is by the maine fundamentall truths therein contained, vponupon which all other truths doe in some sort depend, and vntounto which they are to be reduced; And therefore let vsus examine our consciences in these points:
1 Whether we do beleeue the mystery of the Trinity, the Creation of the world, the fall of Adam, the incarnation, death, resurrection and ascention of Jesus Christ, that there shall bee a rising againe of all flesh, a generall day of iudgement, an heauen and hell, an euerlasting life for some, and an eternall death for othersome after this life: and such other grounds of religion, euidently contained in the word of God, and proued by the same in our ordinary confessions of faith and catechisms.
2 Whether we doe beleeue that the Lawe of God,Mat. 22.4. (the summe whereof is contained in the ten Commandements) is a holy, perfect and iust law, Rom. 7.12. and 9.14.15.16. Psal. 19.7. Such a law as God might iustly binde eueryevery man to the obedience of eueryevery Commandement therein contained, Deut. 6.2.4.5. And whether we beleeue, that hee that perfectly keepeth this Law, is a most blessed and happy man, Deut. 28.15.
3 Whether we do beleeue, that the breach of this law deserueth euerlasting death and condemnation, Gal. 3.10. Rom. 6.23. 2. Thes. 1.9. And that God in his iustice may punish euerlastingly, in hell fire, the breakers thereof, Rom. 9.13, 14.21.
4 Whether wee beleeue, that all men liuing vponupon earth, since the fall of Adam, hauehave broken this Law, Rom. 3.10.11.12, 20.23. and 5.12. Prouer. 20.8. and so are guiltie of an euerlasting death, and that no man by reason of the corruption of his will, is able now since the said fall to keepe this law, Gen. 8.21. Rom. 7.7.27.
5 Whether wee beleeue that our selues in particular, are gree…ous sinners, and hauehave deserued by our sinnes, euerlasting death and condemnation, and that it is a great misery, to be a sinner, and a happinesse to be free from sinne, Psal. 51.3 4.5. Neh. 1.7. Dan. 9.5.12. Psal. 40.12. and 32. 4. Ezra. 9.6.
6 Whether wee beleeue, that God will punish euerlastingly, in hell fire, the greatest part of the world for their sin, to the praise of his glorious iustice, Luk. 19.23. and 12.34. Mat. 7.13. Rom. 9.27. Pro. 16.4.
7 Whether we do beleeue, that neither our selues, nor any man else, by his owne power, strength, or merit, is able to free himselfe from this condemnation, and therefore if there be no meanes out of our selues to saue vsus, that wee also shall be in the number of those that shall be euerlastingly condemned, Rom. 3.23. and 5. 6 12. and 7.18.19.20.
8 Whether wee beleeue, that God will shew grace, mercy, and fauour to some sinners, freely sauing, pardoning, and forgiuing them, without the least merit and desert on their part, Ioh. 17.9. Dan. 9.7. Rom. 15.14. and 9.22.23. Heb. 46.
9 Whether wee beleeue, that all that are saued, and pardoned of their sinnes, are partakers of this mercy, onelyonly through the merits of Iesus Christ, God and man, & that hee merited the same by his death and bloodshedding vponupon the Crosse, Rom. 8.1. and 7.24.25. and 5.1.2. Mat. 1.21. Rom. 3.28.
10 Whether wee beleeue, that the merits of Christ are sufficient for the pardon and forgiuenesse of our owne sins in particular, Ioh. 1.12. and 6.35. Mat. 9.2. Rom. 7.24.25. Esa. 1.18. Heb. 9.14.
11 Whether wee beleeue, that all that are saued by Iesus Christ, shall in this life (if they liue vntill they come to yeeres of discretion) hauehave the mystery of redemption reuealed vntounto them in the preaching of the Gospell, by means whereof, they shall bee effectually called out of the world, to faith and repentance; and that they shall testifie the same by sorrow vnfained for their sins past, and endeuour carefully to lead a new life euer after, and in a readinesse to doe Iesus Christ faithfull seruice in his Church, according to his will reuealed in the word, Rom. 8.30.31. 1. Cor. 1.30. Iob. 15.19. and 17.6.20.21. Eph. 5.30. Iohn 15.1. Ezech. 11.19. Act. 16.14. Iohn 1.12.2. Pet. 7.5. And whether we beleeue that after this life they shall raigne with Christ Iesus in all blisse and glory in heauen for euer and euer, Matth. 29.34. Reu. 22.1.2.3. 2. Tim. 4.8.
12 Whether wee beleeue, that all such as doe beleeue, and do vnfainedly repent them of their sinnes, and hauehave a constant purpose to lead a new life according to the will & word of God, are in the number of them that shall be saued euerlastingly, Iohn 3.36.1. Iohn 5.10. And whether wee iudge and beleeue, that it is a sinne for any such person to despaire of the mercy of God, and not to repose trust and confidence therein. Ioh. 3.18.36.
13 Whether wee beleeue, that all those persons are most vile and miserable, that are not called to faith and repentance: and that they, most of al other, are most vile and wicked persons that contemne and despise, or care not to vse those meanes that God hath ordained, to bring them thereunto, Matt. 11.21.25. Heb. 2.3.
14 Whether wee beleeue▪ that wee are bound to vse all meanes we can, for attaining faith & repentance. And whether we beleeue, that in vsing the meanes, we shall attaine them. Mat. 7.7.8. and 21.22, Mar. 11.24. And lastly, whether when wee feele that wee hauehave in some measure obtained these graces, whether we do not beleeue, that our selues in particular, are of that number that shall be saued, 2. Tim. 4.7.8. Luk. 2.29. Iob. 19.25▪ or whether we do vse al indeauour at the least, & vnfainedly desire to beleeue the same, Marke 9.24. Luke 17.5. Matth. 5.6. Reuela. 21 6.
In these seuerall points consists the substance and matter of the true christian faith, eueryevery one of which are most euidentlie reuealed in the word of God; so that those which are conuersant in the same, if they doe not wilfully shut their eies against the light, cannot but see them plainely set downe therein; & vponupon these grounds and principles, doe all other truths in the word of God in some sort depend, tending to the confirmation and illustration of them: so that if in the triall of our selues, we can find assuredly, that wee beleeue all and eueryevery of these points, or do our vttermost endeauour to beleeue them; then verily our faith is sound in regard of the matter & substance thereof.
The third and last triall of faith,3The triall of our Faith by ye fruits thereof. is by the fruits thereof: For a true and liuely faith is no barren faith, but it bings forth fruit, and such fruit whereby it may be knowen and discerned to be a true faith, Iam. ….14. 17.18.20.26.2. Pet. 1, 5, 6.7.
The speciall fruit of faith is newnesse of life, Mat. 3.8.10. 2. Pet. 1.5 and 1 Pet. 4.3.6. A new life is a life reformed according to the worde of God, Luk. 16.29.31. And it consists in Repentance & New Obedience.
Repentance is an vnfained sorrow for sinne, arising from the speciall apprehension of Gods louelove and mercy towards a man in Iesus Christ.
The meanes to try whether this Repentance be in thee, is to enquire,
1. Whether thou dost see that thou art a grecuous sinner, Psal. 51.3.4. and hatest thy sinne: yea and accusest & condemnest thy self from thy heart, for thy sinne, and acknowledgest the iust merit & desert of thy sinne, Dan. 9.7.8. 1. Cor. 11.31. Mat. 11. 38.
2 Whether thou didst come to the sight of thy sinne by the law of God, Rom. 3.20. and 4.15. and 7.7. And whether thou dost louelove the same law the more, by how much the more it discouereth thy sinnes, Psal. 119.18.143.176. And whether also thou lo…est those meanes best, that are most powerfull and effectuall, to bring thee into the knowledge, sence, and feeling of thy sinne.
3 Whether the more that thou hearest and beleeuest the Gospell, and in it the louelove and mercy of Jesus Christ towards sinners, the more thou hatest and forsakest thy sinne, Gal. 5.24.1. Iohn 3.9. Rom. 6.2.3.4.5.
4 Whether thou hatest a sinne as much or more in thy selfe, than in another; and whether thou louest another, because hee maketh a conscience of sinne.
5 Whether thou hatest and striuest against that sinne that thy nature is most bent vntounto, and that loueth and haunteth thee most.
6 Whether the more that thou hast formerly sinned against God, and by thy sinnes dishonoured God, the more thou now desirest and indeuourest to please God, Luke 7.47.
7 Whether thou dost striue against not only great sinnes, such as are punished at Assises and Sessions, but also small sinnes, such as are not punished, nor euer called into question in the Courts and Consistories of men, Gal. 5.9.1. Thes. 5.22.
8 Whether thou hate and abhorre in thy selfe, not onelyonly those sinnes that are hatefull and detestable in the eies of men, but euen those sinnes also which men will account a grace and honour vntounto thee for to commit, and for which they will recompence and reward thee, Gen. 36.9.
9 Whether thou hate sinne principally, because God hates it, and forbids it, and not in respect of the curse & punishment only or specially.
10 Whether thou doest not repent, that thou didst no sooner repent.
11 Whether thou wouldst for any worldly good, bee in that estate that thou wast in before thy repentance, Phil. 3.7.8.
12 Whether thou canst instance in any speciall or particular sinnes, which formerly thou louedst and delightedst in, which now thou hatest, and striuest against.
13 Whether thou doest so much the more study and embrace the contrary vertues vntounto such sinnes as thou now repentest of, by how much the more thou hast been formerly giuen vntounto them.
14 Whether thou art not afraid, that something that thou louest & affectest, should by the word of God be discouered to be a sinne: And whether thou doest not desire and pray, that God would discouer vntounto thee all thy sinnes, to the end that thou maist striue against them, and forsake them.
15 Whether thou doest reioice, and vnfainedly thanke God, when any thing that thou takest pleasure & delight in, is discouered to be a sinne.
16 Whether thou esteemest it a singular blessing of God, that thou hast beene and art crossed of God in those sinnes which thy nature thirsteth after, and that thou hast not had that opportunity and meanes of committing them, which thy flesh hath desired.
17 Whether thou doest not hate, but rather louelove him, that dutifully, louingly, and brotherly doth admonish thee of a manifest sinne, especially if he be a Minister of God.
There be many other signes of true repentance, by which thou maist try thy selfe, as may appeare by that which I hauehave taught you elsewhere vponupon the 51 Psalme; but these may suffice, vponupon this occasion, to discouer a true and sound repentance: And these are such properties, as must of necessity in some degree, bee in euerie person that is truely penitent. It is against common sense & reason, to imagine that there can bee any true repentance, where these signes are wanting; and where these signes are, there, without doubt, a man shall finde all other signes whatsoeuer, in some degree or other.
New Obedience, which is the second part of newnesse of life, is a constant purpose and endeuour to obey and please God in all things, for Christs sake, 1. Pet. 4.2.3. and Chap. 1.21.22. Rom. 6.15.16.17. Act. 13.1. Dan. 3.18.
In whomsoeuer there is a true and liuely faith, in him there must of necessitie be such a purpose and endeuour. EueryEvery Article of our faith (as might be easily shewed, if it were fitting to stand vponupon it) is an vnresistable argument, to prooue that we owe this duty to God; and if we beleeue them as wee ought to doe, they will mooue vsus and stirre vsus vp, yea force and constraine vsus vntounto the same; so that it is not possible there should be any true faith in that man, in whom this constant purpose and endeuour cannot be found: And on the contrary side, in whomsoeuer it is found, out of all question, in that man there is a true and a liuely faith.
But howe art thou to trie whether this fruit of faith bee in thee? Surely by examining thy conscience in these points:
1 Whether thou doe desire and endeuour to knowe the will, pleasure, and commandement of God, that thou mightest thereby frame thy selfe to please him, 1. Thes. 5.21. Act. 17.11. Psal. 119.15. And whether thou doest, to this end, vse the most likely and approued meanes to come to the knowledge thereof; and whether thou reioicest in the knowledge thereof, after thou hast attained vntounto it.
2 Whether thou art content to subiect thine own will, reason, and affections, vntounto Gods reuealed will, and doest not exalt thine owne wisdome and will aboue his, Gal. 5.24. 1. Cor. 1.18.19.20. Matth. 26.39. Num. 22.19.
3 Whether thou labourest to perswade thy selfe, that thou shalt lose nothing by yeelding obedience to Gods will, 1. Pet. 4.12.13.14.16. Mat. 19.28.29. And that it shall bee worse for thee for crossing his will in any thing whatsoeuer, 1. Pet. 4.17.18.19. Yea that the more thou losest by thy obedience to God, the more thou shalt gaine, Phil. 1.29. Psal. 119.71. 2. Cor. 1.4. Rom. 5.3.1. Pet. 4.13
4 Whether thou art not greeued when thou meetest with any lets and hinderances, by meanes whereof, thou canst not doe his will as thou oughtest and wouldest doe it; And whether thou art vnfainedly sorrie, that thou wantest strength and abilitie to doe it as thou wouldest & shouldest doe it, Rom. 7.24. 2. Cor. 12.8. Pro. 30.8.9.
5 Whether thou count it a grace, honour, and fauour vntounto thee, that God will vouchsafe to command thee any seruice. And whether thou thinkest nothing too base for thee to doe, that hee requires at thy hands, Mat. 16.24.
6 Whether it bee greeuous vntounto thee, that others do not obey God, Psal. 119.136. Or whether at the least, it bee hatefull vntounto thee, that another man should displease God to pleasure thee:
7 Whether thou thinkest all the seruice and duties that God requires of thee to bee performed, either to himselfe, or to thy neighbour, to be lesse by many degrees, than he hath deserued at thy hands: And whether if hee should desire greater matters at thy hand, thou thinke thy selfe bound to yeeld obedience vntounto them, Rom. 9.3. Gen. 22.1.2.
8 Whether thou account meanly and basely of thy actuall obedience, and of the best seruice thou canst performe, or at any time hast performed to God, as that which is of no value to merit the least grace and fauour of him, Luc. 18.13. Psal. 51.17. Esa. 66.2.
9 Whether it be a tediousnesse and vexation vntounto thy soule, to liue in those places, where thou canst not hauehave opportunitie to serue and please God as thou wouldest and oughte… to doe, Psal. 120.5. And whether thou louest those places most, where thou hast most meanes and opportunitie to serue and honour God in, Psal. 84.1.2.3.4. and 27.4.
10 Whether thou louest those persons most, from whence thou hast most helpes and encouragements to serue and please God, 1. Thes. 5.12. And whether, of all other persons, thou mislikest them most, that crosse and hinder thy obedience vntounto God, and will not suffer thee to performe those duties vntounto him, which thou are able to doe, and willingly wouldest doe, and which lay snares and stumbling blockes in thy way, that thou maist not so freely serue him as thou wouldest.
11 Whether thou desire to liue no longer, than that thou maiest be able to do God some honour and seruice; and whether eueryevery day more than other, the longer thou liuest, thou thinkest thy selfe bound, and endeuourest to doe better and better seruice vntounto God, and to make him amends for thy negligence past al the daies of thy life before, Phil. 1.9.10.11.
Thus much for thy direction and helpe, how to trie and examine thy selfe, whether there bee true faith in thee or no, and so by consequent, whether there bee in thee any such graces as may make thee a worthy receiuer of these mysteries.
3 Of the duties in this Trial, and after this Trial.
The speciall dutie in this triall, is, neuer to giuegive ouer searching & trying our selues, vntill wee finde these graces in vsus.
For the Apostle requires him that examineth himselfe, To eat of this Bread, and to drinke of this Cuppe. What? is he to doe this, whether in this search and triall he shall finde any grace in himselfe or no? To what end then should a man make any such trial? This then is certaine, that a man is not to receiue this Sacrament, except after triall, hee finde in himselfe some degree & measure of that grace which may make him a worthy receiuer. But why doth not the Apostle put in this caution and exception? First, because he would therein teach all Christians, so long to continue the examination and triall of themselues, vntil they hauehave found the grace aboue specified in themselues. Secondly, to shew that a man hath not tried and examined himselfe in that manner which the Holy Ghost intendeth and meaneth, vntill hee hauehave found in himselfe some degrees of that true sauing faith, of which wee hauehave formerly intreated: And thirdly, to teach that hee that hath this grace, but to search and trie earnestly and seriously, whether hee hauehave faith, shall bee sure, in good time, to finde faith in himselfe, if he hauehave an vnfained desire to finde it. And if this seeme scant probable by this place, let the precise promise of Christ, Luc. 11.5.14. who saith, Seeke and yee shall finde, confirme the same vntounto you.
What an encouragement then ought this to be vntounto eueryevery one of vsus, to rifle and ransacke our owne soules, and to search narrowly eueryevery corner of them for this faith, euen as one would search for a mine of gold, seeing wee hauehave such a hope and firme promise, that if wee search with a desire to finde, we shall be sure to finde it; and if we finde it, we shall not finde it alone, but with it, and in it, a sealed pardon of the forgiuenesse of all our sins, yea and sure Euidences and Indentures of a firme title to the kingdome of Heauen. If a poore condemned man were credibly certified of this, that if he did but carefully search about, he should finde the kings pardon; or if a needy begger were certainely informed of this, that if hee would make a diligent search, hee should bee sure to finde such treasures of gold and siluer, as would make him a great rich man as long as euer hee shall liue afterward; would any man pitty either the pouertie of the one, or the death of the other, if they should refuse in those cases to take pains to make a diligent search and triall? Much lesse are any such to be pitied, that may finde the sauing grace aforesaid for the seeking of it, and yet will not bestow the paines to seeke it, or to make any serious inquitie after it; verily there cannot bee a greater signe, that a man despiseth the grace of God, than in such a case as this, not to seeke after it, especially seeing a man may bee sure to hauehave it for the seeking for.
The dutie after examination followeth, which is, Then when wee hauehave examined our selues in manner aforesaid (and not before then) to eat this Bread, and to drinke this Cup: wherein the Apostle plainely ties the duty of examination vntounto the receiuing of this Sacrament, and the receiuing of this Sacrament vntounto the dutie of examination, wherein wee are taught briefly these lessons:
First, that all Christians, that are bound to receiue, are bound to make this triall beefore they receiue; and that it is a sin for any to eat this bread and to drinke this Cup, that hauehave not tried and examined themselues.
Secondly, that it is a sinne, not to eat this bread, and to drinke this Cuppe, after wee hauehave made a due triall of our selues.
Thirdly, that they which after the triall and examination of themselues, doe vnworthily eat this Bread, and drinke this Cuppe, did neuer diligently and seriously trie themselues.
Fourthly, that such as cannot trie and examine themselues, can neuer worthily partake of this mysterie.
4 Of the persons that are to make this triall.
The person that is to make this triall, is a mans selfe, in and vponupon himselfe. Let a man therefore, (saith the Apostle) examine himselfe, and so let him eat, &c. And the reason thereof is euident; for it is not possible, that another man should be able to trie the soundnes of our faith, which is known only to God and our owne consciences. For though a man should vse never so many experiments, and trie neuer so many conclusions vponupon vsus, yet may wee through our hypocrisie and cunning dissimulation, cozen and delude the wisest men and the most cunning Inquisitors in the world; yea, our owne hearts are so full of fraud and guile, that if in this triall and examination of our selues, wee doe not proceed by a sound and sincere rule, our selues shall exceedingly cosen and deceiue our selues, and wee shall conceit that grace to be in our hearts, which was neuer in them in deed and truth. Doth not experience teach vsus that some persons hauehave made great shew of pietie and faith, and hauehave made a more than ordinary profession thereof, insomuch as they hauehave seemed, not onelyonly to others, but no doubt, euen vntounto themselues to burne in zeale and louelove, vntounto the truth of Iesus Christ; which yet hauehave afterward proued vile Apostataes, and wicked and malitious persecutors of that grace in others, which themselues hauehave formerly professed? Verily the Lord seldome leaues his Church without some such notorious example or other of this kinde, that Christians might the more narrowly trie and examine themselues, and that they might take heed that their corrupt hearts doe not deceiue them with semblances and shewes of grace, in stead of substances.
Let vsus learne hence, first that this examination and triall of our selues doth not exclude the triall and examination which others (as farre as they are able) are to make of vsus, especially our Gouernors, Teachers, and Instructers, such as hauehave the cure and charge of our soules; but it rather strengtheneth and confirmeth the same. For they which shall in singlenesse of heart once set themselues vntounto this worke, to sift and winnow their owne soules, and to search and trie them, whether the grace of God be firmly rooted in them or no, shall find it a worke of that difficultie, that they will be glad of any furtherance and direction that they can get: For these trials and examinations that others vse to take of vsus, are but helpes and directions, how wee may in the best manner trie and examine our selues. Those therefore which are so ready to conclude from hence, that others hauehave nothing to doe to examine them before they receiue, because they are commanded to examine themselues, they might as well conclude, that no body else is to care or prouide for them, or to looke vntounto them, or to doe them good, because themselues are to care for, to looke vntounto, to prouide and doe good for themselues. But this is the very truth of the matter; Such persons as are not willing that others should examine and trie them, doe neuer intend and purpose to examine themselues; and they shewe themselues to bee guilty to themselues of ignorance and gracelesnesse, yea and to affect the same, in which they had rather liue and rot, than discouer to others, though they might hauehave helpe thereby.
Indeed if this were the end of our trials & examinations, to find out the defects, and wants & infirmities of our brethren, to the end that they might be punished for them, or to the end that we might contemne & deride them for the same, there were some colour to except against it. But when the intent of this examination, is to know what spiritual grace the examinant wanteth, to this end that his want might bee supplied; is it not strange, that any should be found so vnwilling to submit vntounto the same, and should count it as a great iniurie and wrong? If a rich man should come vntounto a poore man, and in pittie and louelove should examine him of his estate, desiring him to tell him what he wants, whether mony or corne, or any other victuals for his wife and children, and should offer to assure him, that if hee would discouer his want, hee would doe his best, according to his power, to releeue him, were hee not a strange poore man, if hauing not one penny in the world to releeue his want, and if himselfe, his wife, and children, were ready to starue for hunger, hee should murmur and grudge at this rich man, and aske him what hee had to doe to examine him? Verily thus it is with many poore ignorant soules amongst vsus; the more they stand in need of spirituall helpe, the lesse they can endure to be examined of those which offer in louelove to help them, and to doe their best to supply their spirituall wants, if they might know them.
Secondly, this is not sufficient to make a man a worthy receiuer of this Sacrament, that vponupon triall and examination, made by others, he is found worthy; but a man is bound to approoue himselfe vntounto himselfe. A man may by wise and politicke carriage so demeane himselfe, that all men, euen the best and holiest, after that they hauehave sifted and tried him to the vttermost, shall find no iust matter of reproofe in him: And many beare this minde, that if they can behaue themselues so as no man else can accuse them of any iniquitie, though they bee guiltie to themselues and their own consciences of neuer so many secret corruptions, that then they are worthy enough of Christ, and of this Sacrament, and of all the prerogatiues of Christians. But heere wee are taught, in this precept of the Apostle, neuer to iudge our selues tried and approoued enough, but when wee are approoued vntounto our owne soules and consciences. For the strictest Inquisitors in the world may free and acquit vsus, when our owne consciences hauehave a thousand capitall crimes to arraigne, conuict, and condemn vsus of. Let vsus not therefore in the matter of our owne worthines, so much relie vponupon the iudgment of any man or al the mē in the world, as of our own soules & cōsciences, which are better able to iudge of our inward state, than are all the men in the world besides. But most men iudge themselues Christians worthy inough, if no man be able to lay any vnworthines vntounto their charge; but if this had been true, the Apostle would hauehave sent vsus to others, to trie and examine vsus, and not vntounto our selues.
3 This shewes that the principall graces, required in a worthy receiuer of this Sacrament, are such as may bee in a christian, and yet not onelyonly lie hidden from the eies of others, but also of a mans own soule. For otherwise a man should not need in this manner to be commanded, to trie and examine himselfe, if so be hee could alwaies see what is in his owne soule and heart; or if so be that the sauing graces of God whensoeuer they are in the soule, should presently shew themselues to the eie of our soule; do we not by daily experience see, that the worthiest christians do vse to iudge themselues of all other the most vnworthie; and are manie times most deiected with the sense and feeling of their own defects & wants, & that euen of such graces, wherewith their soules aboue others are richly adorned? The best then hauehave need to performe this duty to themselues. and surely it is an infallible signe that that man wants that which should make him a worthy receiuer, which is not carefull by diligent triall and examination, to assure himselfe, that that grace is in him, which may in some measure make him a worthy receiuer.
By this also it appeares, that it is not inough for a man to be a worthy receiuer, but he must also know that he is one: and that he that knowes not himselfe to be one in some degree or other, cannot be such a one as hee ought to bee.
5 Of the motiues whereby wee ought to be prouoked vntounto this Triall.
The motiues vntounto this duty of triall and examination follow, taken from the dangers that come by the neglect therof, which are threefold, one depending vponupon another.
The first danger is; that such as neglect this duty, doe not discerne the body of Christ; that is, they do not or cannot, as they ought to do, discerne and make a difference between this bread & wine, and that which at ordinary feasts we eat and drinke: They do not meditate of, and consider, the great mystery that is shaddowed and represented by them, that is, the mystery of redemption consisting in the sacrifice of the body, and shedding of the blood of Christ.
The second danger arising from the former is this: That they, not discerning of that which is mystically shadowed & represented in this Bread and Wine, do eat and drinke the same vnworthily. That is, vnreuerently, carnally, profanely, not as becommeth men that partake of such high and heauenly mysteries.
The third danger arising from the other two, is this: That by this meanes, they eating and drinking vnworthily, doe therein, eat and drinke their owne iudgement or damnation. That is, in stead of receiuing by this action of theirs, any spirituall food tending to their saluation, they do by this action, pull downe the iudgement of God vponupon them, and bring themselues in danger of destruction and condemnation, because they do profane, and irreligiously abuse, through the want of due consideration and preparation, this heauenly Sacrament, in comming vntounto it after an vnreuerent and vnholie manner, without all due regard for what intent and purpose it was instituted of Christ. Of these points we hauehave sufficiently intreated before. To conclude this matter; what more effectuall argument could the Apostle vse, to stir vsus vp to this triall than this? If God should turne these elements of Bread and Wine, into a bodily bane and poison, vntounto all such of vsus as should vnworthily receiue them, would it not then make vsus come in feare & trembling with all due preparation vntounto the same? Would it not make vsus againe and againe, to trie & examine our selues, and to be sure that we be in some measure worthy to receiue this Sacrament, before we presumed to partake thereof? How much more ought the consideration of the danger heere specified, to moue vsus thereunto? It were safer and better for vsus a thousand times, that the Sacrament should bee turned vntounto a bodily poison vntounto vsus, and that vponupon our vnworthy receiuing of it, our bowels and intrales should rot, after wee hauehave beene made partakers of it, than that in eating & drinking thereof, wee should eat and drinke our owne damnation & euerlasting iudgement, which eueryevery soule is in danger to do, that neglecteth the performance of this duty.
For the preuention heereof therefore, let vsus carefully remoue the two former causes of this iudgement.
First, Let vsus indeuour with all holy reuerence and feare, to come worthily, and as it becommeth holy Christians, vntounto this Sacrament.
Secondly, that wee may come worthily thereunto, let vsus labour to discerne the Body of Christ therein, not comming to this Table, as to an ordinary or common drinking, but comming thereto with a soule hungring and thirsting after that blessed Body and Blood of Christ, which vnderunder this bread and wine is figured and shadowed vntounto vsus, and, in a spirituall manner, offered in the same vntounto eueryevery worthy Receiuer and Communicant: Which if wee shall carefully performe, then shall our soules and spirits bee truely satisfied with the body and blood of Christ; so that as verily as wee with our bodily mouthes, doe eat and drinke the outward figures and signes, and are recreated & refreshed by them, so verily doe our soules, after a spirituall manner, by faith, as it were, eat and drinke the thing signified, to the euerlasting comfort and saluation both of our bodies and soules.
The Lord, for his merciemercy sake, forgiue our former want of Preparation, and moue our hearts to the carefull performance of these duties, that so wee may not onelyonly auoid the iudgements which vnworthy Receiuers are in danger to fall into, but that wee receiuing worthily these holy mysteries, may in them, and by them, receiue the assurance of that grace and mercy that is shadowed and represented by them, euen the full and perfect redemption of our bodies and soules, through the Sacrifice of Christs body, and his most pretious blood shed vponupon the Crosse. Amen.
FINIS.