Treatise of the Lords Supper, Sermon 2
A TREATISE OF THE LORDES SVPPER.
The ſecond Sermon.
1. Cor. 11. verſ. 25. 26. 27. 28.
25 After the ſame manner alſo he tooke the cup, whē he had ſupped, ſaying. This cup is the New Teſtamēt in my bloud: this doe as oft as ye drinke it, in remembraunce 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 guiltie 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 Lordes Table, and of that preparatiō which is like the Wedding garment, that euerie man muſt bring vntounto this banquet. Theſe wordes are diuerſlie repeated of the Euangeliſtes. Here it is ſaid, This Cup is the New Teſtament in my bloud. Mat. 26. 28.In Mathew and in Marke, Mar. 14. 24.it is ſayd. This Cup is my bloud of the New Teſtament. This is the firſt mētion 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 writing, without a ſignet. This word Teſtament, doth implie a promiſe, and therefore teacheth vsus, that the Sacrament doth cōfirme and ſtrēgthen, and nouriſh our fayth, becauſe it ſealeth the promiſe which we ſhould beleeue.
Here is to be noted, that Chriſt doth not onelyonly ſpeake of a Teſtament but he calleth it a New Teſtamēt, 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 agayne: or, as if the old Teſtament had ſo waſht her face, and chaunged her apparell at Chriſtes comming, that one would not thinke it the ſame, but a New Teſtament, becauſe euē now ſhe was ſhadowed with a thouſand Ceremonies, & now they are gone from her, like a myſt at the Sunne riſing.Iohn. 13. 34. As Chriſt calleth louelove a New Commaundement, becauſe he renewed it like a Law worne out of memorie, ſo he calleth the promiſe of ſaluation a New Teſtament. Becauſe as it was renewed to Sem, and after renewed to Abraham, and after renewed to Dauid, ſo now he renewed it agayne: which ſhould bee alwaye new and freſh vntounto vsus. Euerie Teſtament is confirmed with bloud; the old Teſtament was confirmed by the bloud of Goats,Heb. 9. 18. and Bullockes, and Rammes, but the New Teſtament is confirmed by the bloud of Chriſt,Mat. 26. 28. My bloud (ſaith Chriſt) is the bloud of the New Teſtament: nay This Cup (ſayth Chriſt) is the New Teſtament. Luke. 22. 20.You may ſee thē that they may gather as well out of Chriſtes wordes, 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 he ſayth, This Wine is my bloud, or This bread is my body. Beſide, when Chriſt ſpeakes of a New Teſtament,Heb. 8. 13. he implieth, that the old Teſtament 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*For types and figures. Ceremonies, for the truth is come. Sacrifices and Ceremonies are honorably buried with the Prieſthood 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 raiſe Samuell out of his graue.1. Sam. 28. 14. Therfore they which retaine Ceremonies, which ſhould be abrogated, reliques of Iudaiſme, or reliques of Papiſme, may be ſaid to violate the ſepulchers of the dead, and diſturbe the deceaſed, like the Witch, which preſumed to raiſe Samuell out of his graue.
This Teſtament is called a Teſtament in bloud, becauſe the Teſtament and will of a man is cōfirmed, when the man is dead; ſo Chriſt cōfirmed his Teſtament by his death. Moſes ſaith, that life is in the bloud, Leuit. 17. 11.ſo the bloud of Chriſt is the life of this Teſtament. If Chriſtes bloud had not been ſhed, this Teſtament made vntounto vsus had been vnprofitable, as the Teſtamēt of a Father is to his Sonne, if the Father ſhould not dye but liue.Heb. 9. 22. Therefore the Apoſtle ſayth, without ſhedding of bloud there is no remiſſion of ſinnes. Therfore the Teſtament or couenaunt 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 feale 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 ſhould this Teſtamēt of Chriſt, and this Sacrament of Chriſt,Deut. 4. 2. no man ſhould alter it now he is dead:Reuel. 22. 18. for hee which addeth or detracteth hath a curſe in Gods booke. Therefore Chriſt when he inſtituted this Sacrament, commanded, do 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, Do this in remembrance of me, and ſhould ſee how they handle the matter in their Maſſe, could ſee nothing to remember Chriſt by,The popiſh receiuing vnderunder one kind confuted. but a vaile to hide Chriſt from him. Therfore this commandement was repeated againe when he gaue the wine, Do 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;Matth. 26. 27. for he ſaith of the wine, Drinke you all of this, which he ſaith not of the bread. Surely Chriſt did foreſee that ſome proud Heretiks would do otherwiſe after him, euen as it is come to paſſe: for the Papiſt doth breake this Commandement of Chriſt, as flatly as Saul brake the commandement of Samuel. 1. Sam. 15. 9.Samuel commanded him to kill the fat & the leane: Saul killed the lean, but not the fat; ſo Chriſt commandeth to receiue bread and wine, they teach to receiue bread, but not wine: Chriſt ſaith, Drinke you all of this, they ſay drink not all of this: Chriſt gaue the bread and wine to all, they giuegive the bread to all, & the wine to ſome: their Prieſts receiue all, but the people muſt content themſelues with halfe: the Prieſt eates and drinks, but the people muſt not drinke for ſpilling on their cloathes. Is this the Church which cannot erre? Doe they think to hemme Chriſt in their Maſſe, and ſhut his ordinance out of their Maſſe?Matth. 27. 35. The Souldiers diuided Chriſtes coate, but theſe diuide his bodie, and ſeparate the bread & wine which Chriſt hath ioyned. Paul ſpeaketh of heretikes which taught,Coloſ. 2. 21. Touch not, taſt not, handle not: ſo theſe ſay, touch not, taſt not, handle not, when they ſhould ſay, Touch,How the Popiſh Prieſtes do iniure the people. and taſt, and handle, Of all Hereſies either old or new, there is none ſo iniurious to the common people, as the paſture of ſhauelings Poperie, for they may not reade the ſcriptures; they may not come to Councels; they may not examine that which is taught thē; they may not be buried without a mortuarie; they may not drinke at the Cō munion, as though their Prieſtes were their Lords. Therefore we may ſay as a Heathen did, There is no charitie in the Papists Sacrament, Act. 5. 2.becauſe like Anantas, the Prieſtes keepe backe that which they ſhould diſtribute, & mangle the Sacrifice as though Ely his Sonnes had left their hooke to the Maſſing Friers. Thus that yee may know who ſucceed the Phariſies,1. Sam. 2. 13. they hauehave fulfilled that which the Phariſies did, that is, By their owne Commandements they hauehave made the Commandement of God of no effect. Mar. 7. 13.For whereas the purpoſe of Chriſt was to tye our faith wholly to himſelfe, that we ſhould not ſeek for any thing without him, knowing that the maintenāce of this life hath need both of meat and drinke, to teach vsus that all ſufficiencie is in himſelfe, by bread and wine he ſheweth, that he is in ſtead both of meat and drinke, that is, in ſtead of al: which ſignification is taken away where the wine is not giuen as well as the bread. Therefore as it is ſaid of a horrible and odious crime,Iudg. 19. 30. Conſider the matter and giuegive ſentence: ſo I wiſh all to conſider this Innouation, and giuegive ſentence of it. Can there be any clearer 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? It is euen as when God ſaid,Gen. 2. 17. Ye ſhal die, the diuell ſaid, yee ſhall not die. Shall we go now to a Counſell, or a Father, or a Doctor to inquire whether this doctrine be like Chriſt doctrine? I do verely thinke that none here is ſo ſimple but that he ſeeth, that if any thing can be 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, & their beckes, and their nods, and their turnings, all this is more then Chriſt did, and therefore the Prophet may ſay againe,Eſai. 1. 12. Who hath required this of you? Did Chriſt commaund you to do more then he did, and not do as he did? Therfore let them which hauehave eyes to ſee, be thankfull for their light, when they heare how blind they were, whom God gaue ouer to be ſeduced.
The fruit of this Sacrament is noted in theſe words,Verſ. 24. Which is broken for you, which is ſhed for you, that is (as Matthew interpreteth) ſhed for the remiſſion of ſinnes. Matth. 26. 28.As al was made for vsus,Gen. 1. ſo al which Chriſt ſpake, he ſpake for vsus, and all which Chriſt did,2. Cor. 4. 15. he did for vsus, and all which Chriſt ſuffered, he ſuffered for vsus, that the ſinnes of men might be forgiuen, and yet ſo few apprehend this benefite, that the way to heauen is called a narrow way, Matth. 7. 13.as though all theſe pains did ranſome but a ſmal number, and certaine order of men. All are not ſaued by Chriſt death, but all which are ſaued, are ſaued by Chriſts death: his death is ſufficient to ſaue all, as the ſun is ſufficient to lighten all: but if anie man winke, the Sunne will not giuegive him light: ſo, if any man contemne, & will not receiue, Chriſt will not thruſt him into Heauen, but euerie man ſhall hauehave that which he chooſeth (as Dauid ſaith) Bleſſing to him that loueth bleſſing, Pſal. 119. 17.and curſing to him which loueth curſing. There wants not a hand to giuegive, but a hand to take. I would (ſaith Chriſt) but you would not. Matth. 23. 37.Stretch forth thy hand, and here is Chriſtes hand, which takes page missing make thee quake and tremble if thou ſhouldſt ſee but another ſo diſmēbred before thy face? Thou haſt no comfort now but this, when I hauehave ſuffered I ſhall be free; before to morrow at this time all my paine will be paſt, though my ſhame continue and my children be 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 eueryevery one here had committed reaſon againſt the King of Kings, and ſtood condemned for it, not to ſuffer and then to be free, like them which breake the lawes of men, but to ſuffer and ſuffer, and euer to ſuffer all that the diuels would heape vponupon vsus. Then came the merciemercy of GOD for Chriſt which ſhed his blood, like an vmpire betweene God and vsus, and ſaid as Eſaiah ſaid to Hezekiah, *His wordes 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 go, for he is mine. So we were ſtayed like the widdowes ſonne when hee was carried to his graue. This is the benefite of Chriſts 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: Matth. 26. 28.our fault was ſo hainous and grieuous, that no ranſome could counteruaile it, vnleſſe GOD himſelfe had ſuffered for vsus. Being in this extremitie, neither man, nor Angel offered his life for vsus, but the Prince himſelf, which ſhold hauehave crucified vsus, came to be crucified of vsus, for vsus, that we might ſay with ſtedfaſt faith,The mercifull Article. I beleeue the remiſſion of ſinnes, not the ſatisfaction of ſinnes, but the remiſſion of ſinnes. Marke this diſtinction againſt Popiſh merites of works, or penance, Chriſt hath ſatiſfied and not we; we are remitted and not Chriſt: therfore we ſay in our Confeſſion, I beleeue the remiſſion of ſins, which I may call the merciful Article, becauſe it is the quinteſſence and ſweetneſſe of all the twelue. Therefore who but Antichriſt durſt depraue it? If there be a ſatisfaction for our ſins by our works, or by our Pilgrimages, or by our Maſſes, or by our penance, let Chriſt neuer be called a forgiuer, but an exchanger like the Pope, which ſelleth his pardons. Wretched creatures which will not receiue the Lord when he comes to their dore.Reuel. 21. 6. Chriſt ſaith, take for nothing and they ſay no, we will not take, but buy. Vile baſe miſerable men diſdaine to take grace of God without ſatisfaction, but they wil cope with the Lord, & giuegive him ſo manie Pilgrimages, faſt ſo many dayes, heare ſo many Maſſes, & pay ſo many works for it, vntill they hauehave done as much good as they hauehave done euill. Our ſinnes are infinite, and God is infinite, but our workes are finite, in number and meaſure, how can they anſwere then to that which exceedeth number and meaſure? Therefore be content with Ioſephs brethrē to take your money again, & ſay that you hauehave corne for nothing,Gen. 42. 25. that is, you are ſaued for nothing, or elſe when you ſay, I beleeue the remiſſion of ſinnes, you lie vntounto God, becauſe you do not beleeue the remiſſion of ſinnes, but ſatisfaction for ſinnes, like the Papiſts.
It followeth,Verſe. 26. As often as yee ſhall eate this bread, and drink this cup, ye ſhall ſhew the Lords death till he come. Here are three inuincible argumēts againſt Popiſh Tranſubſtantiation,Three argumēts againſt Tranſubſtā tiatiō in one verſe. like the three witneſſes vnderunder which euerie worde doth ſtād Firſt we are ſaid to eat bread; then it is not fleſh but bread.Deut. 17. 6. Secondly, we are ſaid to ſhew the Lords death; then it is but a ſhew or repreſentation of his death. Thirdly, it is ſaid, 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, Doe this in remembrance of me: for to ſay, Do this in remembrance of me, and to ſay, ſo oft as you do this, you ſhew my death, is much at one: ſo that if you call this Sacrament a ſhew of Chriſtes 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, and remembrance, that the next verſe ſaith,Verſe. 27. Whoſoeuer receiueth it vnworthely, is guiltie of the bodie & bloud of Chriſt.
Will yee know who receiueth vnworthily:What it is to receiue vnworthyly. In verſe 29. Paul ſaith, he diſcerneth not the Lords bodie: that is, which putteth no difference betweene this bread and other, but eateth like a child, the meat which he knoweth not: and after the bread ſeemeth ſtones to him, and the wine poyſon, becauſe his conſcience telleth him, I hauehave receiued vnworthily, before I could ſay like Dauid, Iohn. 10. 27.My heart is prepared. My ſheep (ſaith Chriſt) know my voice: as they diſcerne Chriſts words, ſo they diſcerne Chriſts bodie, and therefore ſo often as they come to the Lords Table, they ſeeme to come into the Lords preſence: there they greete and kiſſe and imbrace one another with affections, which none cā know,Luk. 1. 41. but they that feele, like Iohn, which leaped in the wombe, ſo ſoone as Chriſt came neare him?
Will ye know beſide, what it is to be guiltie of the bodie & bloud of Chriſt?How receiuers may be guiltie of Chriſtes death. euen as Iudas was guiltie for betraying him, and Pilate for deliuering him, and the Iewes for crucifying him; ſo they are guiltie which receiue this Sacrament vnworthily,Mar. 14. 44. as Pilate and Caiphas and Iudas were.Mark. 15. 15. If they be guiltie of Chriſts death,Mark. 15. 25. they are guilty of their owne death to, as if they had committed two murthers: and therefore Paul ſaith after,Verſ. 30. that many of the Corinthians died onelyonly for the vnworthy receiuing of this Sacrament. As the word is the ſauour of death to them which receiue it vnworthily, ſo the Sacrament is the ſauour of death to thē which receiue it vnworthily:1. Cor. 2. 16. it neuer goeth into their mouth, but they are Traitors ipſo facto, and may ſay to Hell, this day I hauehave taken poſſeſſion of thee, becauſe I am guiltie of Chriſts bloud. Therefore it followeth immediatly,How we ſhould be prepared before we cōe to the Lords Table. Let a man examine himſelfe before he eate of this bread, or drinke of this wine, as if he ſhould ſay, if he which receiueth this Sacramēt vnworthily, be guiltie of Chriſtes death, like Iudas which hanged himſelfe: if theſe ſignes be receiued to ſaluation or damnation like the word, the next leſſon is, to examine your ſelues before you receiue, leaſt you receiue like the ſonne of perditiō,Ioh. 13. 27. which ſwallowed the bread and the diuel togither. Therfore, Let a man examine himſelfe, and ſo let him eate: that is, let him examine firſt, & receiue after:1. Sam. 9. 13. for if we ſhould receiue the bread of the earth reuerētly, how ſhold we receiue the bread of heauen? When Iehonadab came to Iehu his chariot, he ſaid,2. King. 10. 15. Is thy heart vpright as my heart is toward thee? So when we come to the Lords Table, he would hauehave our hearts vpright to him, as his heart is to vsus, for who feaſteth his enimies and mockers? The golden Ring ſitteth higheſt at our table,Iames. 2. 2. but the wedding garment ſitteth higheſt at this Table. It is ſafer eating with vnwaſhen hands, than with an vnwaſhen hart. The Iewes were taught to chooſe the Lambe of the Paſſeouer on the tenth day of the firſt monethmonth, in which monethmonth they cāe out of Egypt: & on the fourteenth day after,Exod. 12. 3. & 6. they were taught to eate him, ſo they had foure dayes reſpit betweene the chooſing, 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 verie waightie, and therfore they were deepely to conſider it, for now was the action, & ſumme of all ſaluatiō in handling: if they did prepare themſelues ſo before they did receiue the figure of this Sacrament, how ſhold we be prepared before we receiue the Sacramēt it ſelfe? Therfore as Ioſiah commanded the Leuites to prepare the people:12. Chro. 35. 6. ſo Paul aduiſeth the people to prepare themſelues, that is, to examine whether they hauehave faith, and louelove, & repentāce, before they come to this feaſt. By this al may ſee, firſt that Paul would hauehave euerie lay man ſo skilfull in the ſcripture,Al are bound to know the Scriptures. that he be able to examine himſelf by it; for this admonition is not to thē which miniſter the ſacramēt, but to al which receiue the ſacrament. And the rule by which we muſt examine ourſelues, is the law which we ſhould obey: therfore if the rule be vnknowne, the examination muſt be vndone. Our doctrine muſt be examined by the doctrine of the Prophets and Apoſtles;Act. 17. 11. our prayers muſt be examined by the ſixe petitions of Chriſts prayer;Note. our beleefe muſt be examined by the 12. Articles of faith; our life muſt be examined by the ten Cōmaundements of the Law.Exod. 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.2. Cor. 13. 5. Therfore, before Paules Examine, you had need to learne Chriſts Search, Iohn. 5. 39.Search the Scriptures and they wil lighten you to ſearch your ſelues. This is the doctrine with which I will end, and the neceſſarie point for which I chuſe this text, to teach you (if I could) that Chriſtian Arte how to examine your ſelues.
Let a man examine himſelfe before he eate. Verſ. 28.Here is firſt an examination.The diuisiō. Secondly, an examination of our ſelues, Thirdlie, an examination before we come to the Sacrament. Touching the firſt, here Paule ſayth, Examine your ſelues, but in 2. Cor. 13. he doubleth his charge, Prooue your ſelues, and agayne at next word, Examine your ſelues; as if he ſhould ſay, this worke muſt be done when it is done, becauſe it is neuer throughlie done, and therefore we muſt double our examination, as Paule doubleth his coūſell. If a mā ſuſpect his enemie, he will trie 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 and try, proue and proue, ſearch and ſearch, for the Angell of darknesse is like an Angell of light,2. Cor. 11. 14. and we hauehave no way to diſcouer him,1. Iohn. 4. 1. but that of Iohn, Trie the ſpirites. God examineth with trials, the deuill examineth with temptations, the world examineth with perſecutiōs: we which are thus examined, had need to examine to. If any mā skill not what Examining meaneth, the verie word. Examine, is ſo pregnant, that it prompteth vsus how we ſhould examine; for it ſignifieth to put our ſelues vntounto the Touch-ſtone, as if we would trie Gold from Copper. Therfore one ſaith, that Examination is the eye of the ſoule,A deſcriptiō 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 euerie 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 agayne, and beholdeth all her giftes, her faith, feare, louelove, patience, meekeneſſe, and marketh how euerie one doth floriſh, or wither. If they fade and decay; that ſhe feeleth a conſumption, then ſhe taketh preſeruatiues, and reſtoratiues of prayer, and counſell, and repentance, before the ſickneſſe grow: 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 ſodenly.
To heare, and read, pray, and faſt, and communicate, is a worke of many, but to examine thoſe workes, is the faſhion of few,Iere. 8. 6. and therfore Ieremie cōplaineth, No man ſayth, what hauehave I done? as if he ſhould ſay, no mā examineth himſelfe: and therfore in all the Scripture it is ſaid but of one,Iob. 9. 28. that he feared all his workes, as though he durſt not thinke, nor ſpeake, nor do any thing before he had examined what it was, from whence it came, and whether it went:Mat. 13. 44. ſo the more precious treaſure is deeper hid in the groūd.
The ſecond point is,1. Theſſ. 5. 21. to Examine our ſelues, Paule ſaith, Trie all things, much more ſhould we trie our ſelues. The good ſower doth ſow his own ground,Mat. 13. 25. but the bad ſower doth ſow another mans ground, as the deuill did. The Diſciples of Chriſt ſaid,Mat. 26. 22. Maſter, is it I? not Maſter, is it he? The Diſciples of Iohn asked,Luke. 3. 10. Maſter, what ſhall we do? not Maſter, what ſhall they do? we muſt obey ſome, and heare others, and admoniſh others, & louelove all, but examine our ſelues. That which we applie vntounto others, the Apoſtle applieth vntounto our ſelues; for when we ſpeake of an examiner, we intend one which examineth other: when we ſpeake of an accuſer, we intēd one which accuſeth other: when we ſpeake of a Iudge, we meane one which iudgeth others, but the Scripture crieth, Examine thy ſelfe, 1. Cor. 11. 13.accuſe thy ſelfe, iudge thy ſelfe, that is, be not curious to ſearch a mote in thy brothers eye,Mat. 7. 3. but pull out the beame which is in thy owne eye. This doth ſhew that they which ſit in Gods chaire to iudge others, commonly hauehave greater faults themſelues, than they whom they vſe to iudge: and therfore Chriſt calleth their fault a beame, and the others a mote.Pſal. 4. 4. This made Dauid ſay, Examine thy heart, thy heart is thy owne heart, therefore thou muſt examine whether thou pray, whether thou watch, whether thou faſt; and not whether he pray, whether he watch, as the Phariſie examined the Publica,Luke. 18. 11. leaſt thou hauehave Peters checke: when he examined what Iohn ſhould do, Chriſt ſaid, What is that to thee? Iohn. 21. 22.follow thou me. Thou art a priuate man, and haſt a priuate examination, therfore let thy queſtion be, What hauehave I done? and make thy Anatomie of thy ſelfe.
See beloued, we may not beleeue our ſelues before we hauehave examined our ſelues: for we are falſe hearted; and the notableſt coſiner that deceiueth moſt, for one time that he deceiueth others, ten times deceiueth himſelfe. Becauſe the fleſh is a wylie ſeruaunt, and will lye like Gehezi to his own maſter,2. King. 5. 25. and face him that it hath not ſinned, when it cō meth from ſinne:2. King. 5. 26. therefore as Eliſha examined his ſeruāt, ſo the ſoule muſt examine her ſeruant, that is, man muſt be ielous of himſelfe, and take himſelfe for a lyer, for a flatterer, for a diſſembler, vntill he be throughly acquainted with himſelfe: for no mā is ſo often beguiled, as by himſelfe, by truſting his double heart, and taking his owne word without further triall. If Paule had bid vsus examine others,Luke. 22. 31. we would hauehave ſifted thē like Sathan Sathā hath deſired to fift thee, ſaith Chriſt to Peter, ſo we hauehave a deſire to ſift others: euen Peter which was ſifted of Sathan, longed to ſift Iohn, and know what he ſhould do, before he karkened to his owne charge. Therfore the helpe of examination is a needfull preſeruatiue, although we were as ſoūd as Peter. They which are ſuſpected of crime do not examine thēſelues, but are examined of others, leaſt they ſhould be partiall: but a Chriſtian muſt examine himſelfe of his crime, and be his own iudge, his own accuſer, & his own condemner: for no man knoweth the ſpirit of man but the ſpirite which is in man,1. Cor. 2. 11. which will condemne him if he be guiltie, and tell him all that he hath done, and with what minde he did it, & what he deſerueth for it. This is the priuate araignement, or cloſe Seſſions, when Conſcience ſits in her chaire to examine, and accuſe, and iudge, and condemne her ſelfe, becauſe ſhe will not be condemned of God.
Thus holie men hauehave kept their Seſſions at home, and made their hearts the foreman of the Iury, and examined themſelues as we examine others, the feare of the Lord ſtood at the doore of their ſoules, to examine eueryevery thought before it went in, and at the doore of their lips, to examine eueryevery word before it went out, whereby they eſcaped a thouſand ſinnes which we commit, as though we had no other worke. So thou ſhouldeſt ſit in iudgement of thy ſelfe, and call thy thoughtes, and ſpeaches & actions to giuegive in euidēce againſt thee, whether thou be a Chriſtian, or an Infidell, a ſonne or a baſtard, a ſeruaunt 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 holy, 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 thy ſelfe; for eueryevery man is partiall to himſelfe when he is moſt hūbled. Therfore if my heart tell me that I do louelove God, whom ſhall I beleeue before my ſelfe?Prou. 25. 3. As Salomon faith, No man cā ſearch the heart of the king: ſo Paule ſaith; No man knoweth the ſpirite of any man, 1. Cor. 2. 11.but the ſpirite which is in man, that is, no mā feeleth the heart of man ſo well as him ſelf. And yet himſelfe, although he hauehave liued with it euer ſince he was borne, doth not know his owne heart vnleſſe he examine it narrowly, no more than he knoweth his owne bones, or his vaines, or his ſinewes, or his arteries, or his muskles, how many are in his body, or where they lye, or what they do. This ſeemes ſtraunge that a man ſhould not know his owne heart, yet it is true that the beſt of vsus al doth not know his own heart, though he hauehave dwelt with it frō his mothers wombe. For Chriſt ſaith to his diſciples,Luke. 9. 55. euen to his diſciples, You know not of what ſpirite you are, that is, you think better of your ſelues thā 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 fayth; there is a louelove without feare, and there is a feare with louelove, and both are hypocrites. Therefore as Dalilah ſearched where Sampſons ſtrength lay,Iudg. 16. 6. ſo let eueryevery man ſearch where his weakeneſſe lyeth, and alway be filling the emptie gap.
Now this examination muſt go before vsus to the Sacrament. Euerie meate worketh according as it is digeſted, & this meate worketh according as it is receiued. Therefore when Chriſt had taught what we ſhould doe in receiuing the Sacrament, now Paule ſheweth what we ſhould doe before we receiue the Sacrament, Let a man examine himſelf. But ſome will come before they examine themſelues, and therfore as the Prieſtes of the Law, had authoritie to put by lame and blind ſacrifices, ſo the Miniſters of the Goſpell hauehave power to put by lame and blind receiuers, and he which doth not ſo, giueth a ſword into their hands to kill them ſelues. If the Paſtor would vſe this examination duely, it were the onelyonly way to make eueryevery one examine himſelfe, leaſt he be put by like Non proficients. As liphtah diſcerned the Ephramites, becauſe whē they ſhould pronoūce Shibboleth, they pronounced Sibboleth: ſo all which cannot pronounce Chriſt, that is giuegive a reaſon of their faith, are to be thruſt from this Table.
There is hearing,Luke. 8. 18. and a preparatiue before hearing. There is a praying, and a preparatiue before praying. There is a receauing,Eccle. 4. 17. and a preparatiue before receauing; which if it be wanting, the receauer receaueth vncomfortablie, the prayer prayeth idlie, the hearer heareth vnfruitefullie, like thoſe which eate before hunger, and drinke before thirſt.
This preparatiue before hearing and praying, and receiuing, doth ſignifie, that there is a kinde of Phiſicke in theſe three, for preparatiues are miniſtre… … wayes before Phiſick, & as the prepa… tiue which goeth before, maketh way to the Phiſicke, or elſe it would doe no good, but hurt: ſo vnleſſe examination go before the Sacramēt, we ſeale vp the threatnings which are written againſt vsus, in ſtead of the promiſes which are made vntounto vsus, for the Sacramēt is a ſeale, and therfore ſealeth good or euill, as euerie other ſeale doth.
The preparatiue before we receiue, is to Examine. Luke. 1. 76.As Iohn was the forerunner of Chriſt,The ſecond examinatiō. ſo examinatiō is the forerunner of the Sacrament, like the harbinger, which rideth before to prepare the rowme.Iob. 1. 5. For, if Iob commanded his ſonnes to ſanctifie thēſelues before they did come to his ſacrifice, how ſhould we ſanctifie our ſelues before we come to Chriſtes Sacrament, wherein we are commaunded to doe as the Lord him ſelfe did which inſtituted it? It is ſaid, that the Chamber wherein Chriſt did inſtitute this Sacrament,Luke. 22. 12. was trimmed; the Chamber wherein the Apoſtles receiued this Sacrament was trimmed: If Iudas Chamber, his inner Chamber had bene trimmed ſo to, he had receiued this Sacrament with as much comfort as the other Diſciples did: but becauſe his heart was not trimmed, therefore he was the firſt which was condemned for the vnworthie receiuing of this Sacrament.Gene. 3. 6. Adam did not thinke that death had bene in an Apple, ſo you would 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 ſeen, which doth either ſaue or deſtroy: therefore he which commeth to this ſpirituall meate, muſt examine whether hee hauehave a ſpirituall mouth, as well as a carnall mouth, or elſe he ſhall receiue no more than he ſeeth, and that which he ſeeth not ſhall deſtroy him.Mar. 2. 22. No man (ſaith Chriſt) putteth new wine into old veſſels, leaſt the veſſels breake and the wine leake. This Wine is new Wine, therefore put it into new veſſels, holy veſſels, ſanctified veſſels, or elſe it will leake forth & breake the veſſell, & 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 we not looke whether our Chamber be trimmed, as the Chamber was trimmed againſt his cōming to the Paſſe-ouer? But how ſhal we trimme it?
When a man takes an office, he examineth his ſubſtaunce: 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 know now vponupon what articles thou muſt inquire at that time, that is, how thou ſhouldeſt examine thy ſelfe?
As ſome prayer may be at all times,1. Theſſ. 5. 16. and ſome reioycing may be at all times; ſo ſome examination is at all times. Thus Iob examined himſelfe euerie day,Iob. 9. 28. nay, eueryevery houre, becauſe he ſcanned all that he did.
But there is a ſpeciall examination before the Sacrament, becauſe it is the bread which is receiued to ſaluation, or dānation;1. Cor. 11. 29. becauſe it is the feaſt, to which whoſoeuer commeth without his wedding garment,Mat. 22. 11. ſhalbe caſt into vtter darkneſſe, becauſe it is a ſeale which ſealeth a curſe or a bleſſing. Therefore hauing obſerued that examination is the neceſſarieſt leſſon in Chriſtianitie, and leſſe knowne than other, I hauehave ſtudied ſince my Sermō to lay downe three examinations which you ſhould vſe at all times, and a ſpeciall examination, for the Communicants Catechiſme, which leadeth immediatly to the Sacramēt as a gueſt is handed to the Table. In the firſt examination I wil ſhew thee a rule how thou ſhalt trie others ſpirites, and how thou ſhalt trie thine owne.
Thou ſhalt trie ſtraunge ſpirites by their manner of ſpeaking,The firſt examination vponupon the markes of true ſpirits & the falſe, in our ſelues or other. plainlie, or doubtfullie, boldlie, or fearefullie, therfore we read that the oracles of the heathen had a double meaning, and that the falſe Prophets neuer ſpake boldlie, but where their patrons were readie to fleſh them.1. King. 22. 11
By the proportion of faith: for euerie hereſie is contrarie to ſome article of our beliefe, as euerie ſinne is againſt ſome of the ten Commandements.
By the euent of their ſpeaches: for they take not effect,Deut. 18. 22. as it is ſayd in the 18. of Deut. and therefore they are called falſe Prophets.Mat. 7. 15.
By their fruits: for none of the falſe Prophets were good men.Mat. 7. 16.
By their ſucceſſe: for if they be not of God, they will come to nought, as the Arians and Manichees and Pelagians are vaniſhed, as if they had neuer bene, ſo time ſhall weare out euerie doctrine that is not truth. This is thy rule to trie others ſpirits.
Thou ſhalt trie thine owne ſpirit by the motions that it hath to good, or euill. For as a good ſtomach turneth all that it eates, into good nutrimēt, and a bad ſtomach turneth all that it eates into raw humors: ſo a good minde cōuerteth all that it heareth, & all that it ſeeth, and all that it feeleth, vntounto ſome profite, but a bad minde maketh a temptation of eueryevery thing: therfore it is ſaid, To the cleane all things are cleane, Rom. 14. 14.and ſo, to the vncleane nothing is cleane;Titus. 1. 15. that is, they defile themſelues with euerie thing.
Secondly, by the firſt cauſe, or preparation which thou haddeſt vntounto it, for whatſoeuer it be, thy thoughts will be where thou loueſt: to verifie that ſaying,Mat. 6. 21. Where a mans treaſure is, there will be his heart, for lightlie, the beginning is a picture of the end, and the act is like the thought which ſet it a worke.
Thirdly, by the manner of thy conſolation in it, whether it be of knowledge, or ignorance, whether it be conſtant, or mutable, calme, or boyſterous, ſimple, or mixt; for as a cleare fountain yeeldeth cleare ſtreames, ſo a pure hart hath pure ioyes.
Fourthly, whether it bring to Chriſt, or take any thing from him to thy ſelf, like al the parts of Popery, which mangle his honour either to Angels, or to Saints, or to Pope, or to Images. If it abide all theſe queſtions, and draw thee not from any good, then thou maiſt ſay, it is from God, water the ſeede O Lord, which thou haſt ſowne. This is the fruite of thy firſt examination. In the ſecond, by making thee diſcerne whether another be a Chriſtian, I will teach thee to know whether thy ſelfe be a Chriſtian, which that thou mayſt reach to, obſerue this directiō, and thou ſhalt ſee of what ſide thou art.The 2. examinatiō vpō the differences between the wicked & the godly.
It muſt needes be, that they which walke to contrarie endes, ſhould go diuers wayes: therefore there be mo differences betweene the children of God, And the children of the world, than there be betweene men and beaſts.
Firſt, they are diſtinguiſhed in Will: for the wicked ſtriue to bring Gods wil to their will,Num. 22. 19. like Balaam, which when he had an anſwere, ſtayed for another: but the faithfull labour to bring their will to Gods will, like Chriſt, which ſaid,Matth. 26. 39. not as I will, but as thou wilt.
They are diſtinguiſhed in Faith. All men hauehave not faith (ſaith Paul) but the iuſt liue by faith: 2. Theſſ. 3. 2.as if he ſhould ſay,Rom. 1. 17. the iuſt beleeue, and the vniuſt beleeue not. The iuſt beleeue, and applie that they beleeue to thēſelues.Iam 2. 19. The wicked may beleeue like the diuels, but their faith is like a gadding hen, which carieth her eggs to other, & neuer layeth at home, ſo they beleeue that other ſhalbe ſaued, but not themſelues.
They are diſtinguiſhed in Hope, for becauſe the wicked hope not for any mends of God, therefore they neuer defer their reward, but if they doe any good,Matth. 6. 2. they are trumpets of it thēſelues, for fear it ſhould not be blaſed inough, and therefore Chriſt ſaid, that the Phariſes had their reward alreadie, becauſe they were boaſters of their works;2. Tim. 3. 2. and if they doo no good but euill, yet they would be magnified as much for euill, as other are for good. But the faithful are likened to handmaides, Pſal. 123. 2.which wait their reward,Matth. 6. 3. their left hand ſeeth not when their right hand doth well, and they are afraid to take honor of men, for loſing their honour with God,Iohn. 1. 21. like Iohn Baptiſt; which made his vertues meaner than they were, and debaſed himſelfe, when he might hauehave got a name aboue his Lord.
They are diſtinguiſhed in obedience, therefore Chriſt teacheth vsus to iudge men by their fruites as an vnfallible rule:Matth. 7. 17. for the euill tree will bring forth euil fruit, and the good tree good fruit, and neither can change his propertie, although the euill fruite is ſometimes beautiful, and the good fruit ſometimes blaſted. All ſlip, but in the wicked, one ſin teacheth another, and in the faithful, one ſinne preuenteth another.
They are diſtinguiſhed in Repentance, for the wicked do but weepe for their ſinnes paſt, but the godly purpoſe to ſinne no more:Exod. 10. 16. ſo Pharaoh, Saul, and Iudas ſaid,1. Sam. 15. 30. I hauehave ſinned, but Shadrach, Meſhach, Matth. 27. 4.and Abednego ſaid,Dan. 3. 18. We will not ſinne: therefore the heart of the godly is called a contrite heart, Pſal. 51. 17.but the heart of the wicked is called a heart that cannot repent. Rom. 2. 5.Beſide, as Chriſt caſt out a legion of diuels at once,Luk. 8 30. ſo the godly would be purged of all their ſinnes together, but the wicked neuer conſent to leaue all, but as Naaman ſaid, Let the Lord ſpare me in this: 2. King. 5. 18.ſo euer he excepteth one ſin, which is his beloued ſin, like Herod, Matth. 14. 3.which reformed manie things, and yet would not leaue his brothers wife.
They are diſtinguiſhed in Charitie, for yee ſhall neuer ſee the wicked louelove their enimies: and therefore when the Phariſes could not louelove their enimies, they taught that men might hate their enimies:Matth. 5. 43. and Chriſt ſpeaking of Publicans and ſinners,Luk. 6. 32. exhorteth his diſciples not to louelove like them, becauſe they loued none but their friends.
They are diſtinguiſhed in Prayer, for the wicked cannot pray, therefore Dauid ſaith,Pſal. 14. 4. they call not vponupon the Lord, as if they had not the ſpirit of prayer, Zach. 12. 10.& therfore Chriſt calleth their prayers babling, Rom. 8. 16.for they thinke not of God when they ſpeake vntounto him.Matth. 6. 7.
They are diſtinguiſhed in Patience; no hypocrite can beare the croſſe, but ſaith like Caine, Gen. 4. 13.It is heauyer than I can ſuffer; Act. 16. 25.but Paul and Silas ſing in priſon, for a faithfull man would hauehave ſomething to humble him, and reioyceth to beare his maſters markes,Gal. 6. 17. becauſe the wounds of a louer are ſweete.
They are diſtinguiſhed in the vſe of aduerſitie for this is a proper and peculiar marke of Gods children, to profite by affliction: and therefore we read not in all the puniſhments of the wicked, that one of them ſaid like Dauid, Pſal. 119. 71.It is good for me that I hauehave bene afflicted.
They are diſtinguiſhed in Humilitie, for the wicked are not humbled before the Croſſe,Exod. 8. 8. 15. like Pharao that neuer ſorowed, but when he ſuffered: but the Apoſtles learned humilitie of their maiſter before their perſecution came.Mat. 11. 29.
They are diſtinguiſhed in their iudgment of the word, for to the wicked it ſeemeth the hardeſt and ſimpleſt, and vnpleaſanteſt booke that is, and therefore Paul ſaith,1. Cor. 1. 18. that it is fooliſhneſſe vntounto thē. But to the godly, it ſeemeth the wiſeſt, and eloquēteſt, and ſweeteſt, and eaſieſt booke of all other, as though God did ſodainly bring the vnderſtanding of it to them,Gen. 27. 20. as Iacob ſaid of his veneſon, according to that,Iohn. 7. 17. He that will do his will ſhall know his doctrine.
They are diſtinguiſhed in their iudgement of God. The wicked are perſwaded now and then of Gods merciemercy for the preſent time while they feele it, as the Iewes praiſed him alwayes when he did as they would hauehave him:Exod. 15. 20. but they cannot perſwade themſelues, that God will be mercifull to them ſtil, like Iob, Iob. 13. 15.which ſaid, Though the Lord kill me, yet will I truſt in him: therefore the hope of the righteous is called,Prou. 14. 32. hope in death. Beſide,Prou. 23. 18. if the wicked louelove God, it is but for his benefits,1. Sam. 10. 6. as Saul loued him for his kingdome. And this is alway to be noted, that in the wicked, the fear of hel is greater than their hope of heauē, but in the faithfull the hope of heauen is greater than their feare of hell.
They are diſtinguiſhed in their delights: for the ſport of the vngodly is folly, Dan. 5. 4.like Belſhazzars: and therefore when they are ſicke, or troubled, they neuer runne to the Word for comfort, as though Gods promiſes pertained not to thē, but to feaſts, or tables, or tales, or muſick,1. Sam. 16. 23. as Saul did to the harp: but al the delights of the godly are like Dauids daunce about the Arke,2. Sam. 6. 14. they are neuer merrie, but when they are doing well, not at peace, but when their prayers hauehave ouercome God,Gen. 32. 28. like Iacob.
They are diſtinguiſhed in their opinions of death: for the faithfull long to be diſſolued,Phil. 1. 23. and although 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 be diſſolued; becauſe death comes alway vntounto thē like a Iayler to hale vntounto priſon,1. King. 22. 8. as Ahab ſaid to Micaiah, that he neuer propheſied good to him. Hereby a man ſhal know whether he hauehave faith; for if he beleeue the promiſes, he wil be glad to receiue them.
They are diſtinguiſhed in their ſenſe of ſinne. Wicked men feele the lothſomnes of their vices, but none but the faithfull feele the defects of their righteouſnes. The natural man neuer complaineth of his good works, but vaunteth of them: but a godly man findeth fault with his prayers, and his almes, and his watches,Eſay. 64. 6. like Iſaiah that ſaid, his righteouſneſſe was like a menſtruous Cloth.Pſal. 16. 2. As Chriſt met the tēpter in the wilderneſſe,Mat. 4. 1. & 2 a place of prayer, & faſting, and meditation; ſo a godly man meeteth the tempter in his prayers, and in his faſtes, and in his meditatiōs, that is, he findes ſome let or ſpot, or want in all his deuotions. Therfore, vnleſſe thy righteouſnes miſlike thee, aſwell as thy prophaneſſe, know that yet thou art no further than the wicked.
They are diſtinguiſhed in their ends: for the childrē of God propoſe the glorie of God, & leuell all their thoughts, ſpeaches and actiōs, as if they were meſſengers ſent to carie him preſents of honour. Thus did Dauid, Pſal. 103. 1.when he ſaid, All that is within me, praiſe the Lord: as though himſelfe had rather be without praiſe, than his maſter: but the childrē of the world ſet vp their owne glorie for their marke; like Nebuchadnezzar which ſaid,Dan. 4. 27. for the honour of my maieſtie. Therefore they ſpeake, and looke, and walk, as if they did ſay to their tongue, and eyes, & feete, & apparel, as Saul ſaid to Samuel, 1. Sam. 15. 30. 17Honor me before this people.
Laſtly, they are diſtinguiſhed in perſeuerance: for the zeale of the wicked laſteth not,Exod. 32. 8. & therfore God ſaith, They are ſoone turned out of the way: but the zeale of the faithful was repreſented by the fire of the temple which neuer went out.Leuit. 6. 12. By theſe differences thou maiſt ſee how much thou doeſt differ from the wicked, or whether thou be of their band.
Then come to the third examination,The third examinati… As the diuell tempteth thee to ſee what thou wilt do for him,Matth. 4. 9. ſo thou muſt tempt thy ſelfe, and get of thy ſoule what it would do for God, and what it would do for God, and what it would ſuffer for him, which hath ſuffered death for it. Therefore here we will ſet downe certaine intergatories whereof thou ſhalt examine it.
Firſt, whether thou haſt the hart of Ioſhua, Ioſh. 24. 15.to worſhip God as boldly as thou doeſt, though al 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,Math. 26. 70. if thou were in Peters ſtraights, and nothing to ſuccour thee but thy policie?
Whether thou wouldſt not ſteale, if thou diddeſt ſee a booty as fit as Achan, Ioſh. 7. 21.which thou mighteſt catch vp, and no man ſpie thee?
Whether thou wouldſt refuſe a bribe like Eliſha, 2. King. 5. 16.if thou diddeſt meete with one which were as willing and able to giuegive it as Naaman?
Whether thou wouldſt not deceiue,Luk. 16. 6. if thou were in ſuch an office as the falſe Steward,Although this is a parable, yet it carieth the ſignification of an hiſtory whoſe maſter referred all vntounto him, and knew not when he kept any thing backe?
Whether thou wouldſt not fulfill thy luſt as Dauid did,2. Sam. 11. 4. if thou haddeſt his oportunitie and allurement, and mighteſt do it without daunger of law like a King, as Dauid might?
Whether thou wouldſt not tell a lie as Abraham did,Gen. 12. 13. if it ſtood vponupon thy life, which made him twiſe diſſemble that his wife was his ſiſter,Gen. 20. 2. leaſt he ſhould die for her beautie?
Finally, if it ſhould be ſaid vntounto thee as the diuell ſaid to Chriſt,Matth. 4. 9. All theſe will I giuegive thee, if thou wilt fall downe and worſhip me, that is no more, but if thou wilt ſin, whether thou wouldeſt yeeld or no.
If thou hauehave ſinned thus and thus before, I wil not ſay therefore the Lord will not heare thee,Pſal. 66. 18 but Dauid ſaith, If I regard wickednes in my heart, the Lord will not heare me, that is, if for any cauſe a man purpoſe and carrie a minde to ſin when he is tempted, the Lord is ſo far from helping him, that he wil ſtand like Ball, …. King. 18. 26.as though he did not heare him; for he hath a Traitors minde as deepe as any, which thinks, for a dukedome I wold betray my Prince, though he neuer play the Traitor in his life Thus ye hauehave heard how to trie ſpirits and how to diſcerne a Chriſtian from an hypocrite, and how to oppoſe your hearts, that yee may be ſure to iudge rightly what ye are.
Now we come to that examination,The fourth examination which is the epitome or abridgment of all theſe; for memorie is ſhort, and all are not of one ſtrength, but ſome run, and ſome goe, and ſome creepe, and all do well, ſo long as they ſtriue to perfection.Heb. 6. 1. The matters whereof principally the minde ſhould be examined before the Sacrament,The receiuers articles. are theſe.
Firſt, whether thou hauehave faith, not onelyonly to beleeue that Chriſt died, but that he died for thee:Eſai. 59. 20. for as the ſcripture calleth him a Redeemer,Iob. 19. 25. ſo Iob calleth him his Redeemer.
The ſecond article is, whether thou be in charitie, not whether thou louelove thē which louelove thee, but whether thou louelove them which hate thee: for Chriſt commandeth vsus to louelove our enimies.Matth. 5. 44.
The third article is, whether thou repent, not for thy open and groſe ſins, but for thy ſecret ſinnes, and pettie ſins, becauſe Chriſt ſaith,Matth. 12. 36. that we muſt giuegive account for euerie idle word.
The fourth article is, whether thou reſolue not to ſin againe for any cauſe, but to amend thy euill life, not when age commeth, or for a ſpurt, but to begin now and laſt til death, for Chriſt is Alpha, Reuel. 22. 13.and Omega, both the beginning, and the end, as well in our liuing, as in our being, which hath made no promiſe to them which begin,Reuel. 2. 10. but to them which perſeuere.
The laſt article is, whether thou canſt finde in thy heart to dye for Chriſt, as Chriſt dyed for thee, for we are bid, not onelyonly to follow him, but to beare his croſſe: and therefore we are called ſeruants,Luk. 12. 38. to ſhew how we ſhould obey; & we are called ſouldiers,2. Tim. 2. 3. & 4. to ſhew, how we ſhould ſuffer.
Theſe are the receiuers articles, wherof his conſcience muſt be examined, before he receiue this Sacrament: happie is he which can ſay,Matth. 19. 20. All theſe hauehave I kept: Gen. 8. 11.for the Doue was not ſo welcome 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,Matth. 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. Matth. 22. 11.How is it then that ſome regard their other garments more than this?The preparation of cū trie folke before they receiue. Paule ſaith, Examine your ſelues, and they examine their apparell, if they hauehave new clothes in the countrey, then they are readie to receiue. I hauehave knowne many kept from the Sacrament a whole yeare togither by their maſters, 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 receiue, like a Schollers Thurſeday, which
End of the text · Henry Smith, Treatise of the Lords Supper (1591)