the Lord are pure as the psa 12. 6 siluer tryed in a furnace of earth fined seauenfold The lawe of the Lord is Ps 19. 7. 8. perfect the statutes of the Lord are perfect All thy commaundements are Psa 119. 86. verse 140. true Thy word is prooued most pure Gold had need to be fined but Gods word is without all drosse And therefore it is the fittest rule for all our actions Sixtly The word of God is liuely and mightie in operation and sharper then any two-edged sword entreth through euen vnto the deuiding asunder of the soule and the spirit and of the ioynts and the marrowe and is a discerner of the thoughts and the intents of the heart Heb. 4. 12. Therfore fit to be our Iudge and the Touch-stone of our tryall As in a * Non coâ—itationes solum et meâ—tis tuae consilia sed actiones etiam et viâ—aeinslituta adeoque te ipsum tibi tanquam aliquod illustre specuiuÌ„ oftendet et demonstrbit Mirrour or looking-glasse a man may discerne his face so by the word of God we may discerne our selues and see the faces of our soules As the Gold-smith doth iudge of gold by touching it with his stone so by viewing our selues by Gods word we may iudge of our states As the Corn-dresser may by his Fanne discerne the wheat from the chaffe so we by the word of God may distinguish betwixt vice and vertue and see whether there be more wheat of grace or chaffe of sin in the heape of our heart and whether the chaffe of fin and dust of corruption as ashes â—o the fire soÌ„times as chaffe doth wheat doth * couer and ouer-lay the good corne of Gods graces and whether they be mixed together as light and darkenesse in the twilight When REBEKAH felt the twins strugling in her wombe she went to aske the Lord so when thou art in conflict with thy self when doubts arise within the womb of thy heart not knowing what to do or what to determine or think of thy selfe aske counsell of the Lord in his word and thou shalt in due time receiue an answere as by Oracle from heauen Dauid saith that the testimonies of the Lord were his Counsellours Ps 119 24. To conclude wouldst thou know whether thine examination and preparation be right and good then consider the word of God for it is the * mouth the tongue Vox summi sensuâ—que Dei quem fudit abalta meÌ„te Deus the voice and sentence of the Lord the line of our loue the rule of repentance the squire of obeience the touch-stone of faith the determiner of truth and the surest Iudge both in and of our examination The word of the Lord is * Pro. 30. 5 Ps 59. 8. Lex Ctristi est lux Christiani et speculuÌ„ humanae animae pure in it selfe and giueth light vnto the eies of those that search belieue and obey it It is as a bright shining torch or candle in a darke night lending vs light both to try our selues and to discerne whether our tryall be as it should be right and good And so much for the second generall point By what we ought to prooue our selues CHAP. 6. THe third point is of what things we must examin our selues For it were absurd for a man to seeke he knowes not what or to cast his angle into the water not knowing why A Magistrate cannot examine a man of nothing neither can we make tryall of our selues of nothing Examination presupposeth aswell the thing to be examined as the person vpon whome it is to be made The thinges then wherof we ought to examine our selues that we may come well prepared to the Lords Table are these especially which I will propound in order and do coÌ„mend to your christian consideration They are in number eight First we must examine our selues concerning our knowledge for it is fit that euery receiuer should haue a three-fold knowledg First of God to wit that there is a God a Iehouah that there is but one God that he is a spirit that he is infinite for goodnesse mercy iustice wisedome power time and glory that he is the Creator and Gouernour of the world that he is distinguished into three persoÌ„s the Father begetting the Sonne begotten the Holy ghost proceeding from them both that these three are one in nature and essence and will but three really distinguished in their maner of subsisting the Father of himself the Son of the Father the holy ghost from both and this from all eternity finally that all these are one in worship will haue onely that worship performed to them which is prescribed in the holy scriptures and that in spirit and truth Secondly it is meete that he should not be ignorant of the three fold estate of man the state by creation the state of the fall the state of grace As first that man was created righteous and good yet mutably Secondly that he fel Eccl. 7. 31. voluntarily away at the suggestioÌ„ of the Deuill and so lost his originall purity and withal plunged himselfe into a gulfe of misery First in that he is become prone to all manner of wickednesse secondly in that he doth now dayly transgresse against God both by omitting good and committing euill Thirdly that he is now subiect to the curse of the lawe Gal. 4. 10. both in this life and in the end of it and in the life to come In this life in the body to diseases in his goods to losses in his good name to ignominie in the end of his life to death which hauing cut asunder the threed of life made a deuorce between the soule and body doth immediately set open Hell gate for his soule to enter in In the life to come in a dying life and a liuing death euen to euer lasting confusion of soule and bodie from the presence of God liuing alwaies like flesh in the waters of Gods wrath and neuer drowned liuing alwaies in Hell fire like a Salamander and yet neuer consumed alwaies in dying yet neuer dead alwaies aliue and yet alwaies dead Thirdly for the state of Grace we must first know that we are redeemed from this misery onely by Christ who fulfilled the law for vs by his death hath defaced death and sin the sting of death and satisfied for all our sins to the full Secondly we must know that we are regenerated by the Holy Ghost who is therfore called the Spirit of sanctification or holines It is he that by the fire of his operation Rom. 1. 4. eateth out the drosse of sin and purgeth our soules from wickednesse He is the water which washeth away the filth of our hearts and as salt he seasonethvs throughout with sauing graces If we either will well or worke well it is of the Lord onely who worketh in vs both the will and deede Phil. 2. 13 of his owne good pleasure
inioy his presence and haue continuall conuersation and company with him he doth so coâ—â—et to see his face and to haue his fellowship So if a man do truely belieue and know that God the Prince of all Princes did giue his owne and onely sonne to death to preserue him from death eternall and that this his sonne did die most willingly for him and that the Holy Ghost doth regenerate and sanctifie him flinging the gates of Hell from off their hinges within him and refining his soule from the drosse of sinne and printing a fresh the image of God within him he can not but sincerely and incessantly desire the societie of this blessed Trinitie He cannot but eâ—rnestly couet to see God He will wish with all his heart to see Christ to bemore familiarly acquainted with him The consummation of the world and his comming to Iudgement would be most welcome to him as being much wished of him CHAP. 9. THe third thing whereof this examination must be made is our Repentance which is a turning from all euill vnto God For auersion from sin and conuersion vnto God are the two poles or hinges whereon Repentance turneth Now repentance is meet to be made at all times of sinne For sinne ingendreth death buthe that repenteth of his sinne shall not dye but liue Eze. 18. 21. But if a man repent not God remits not God giueth pardon onely to the penitent Pliny Hist nat l. 16. c 34 saith that Iuy is good onely to harbour serpents and most comfortable for their cold constitutions so the heart of man before he doe vnfaignedly repent of his sinnes is in a manner fit for nothing but to make an harbour for the serpent Sathan and a lodge for vncleane spirits But especially must we repent or renew our repentance when we come to the Lords Supper For otherwise we shall come vnprepared He which commeth in his sins commeth to his sorrow He doth not rightly remember Christs death that dieth not to his sinne but liueth therin without repentance He makes himselfe vnworthy to receiue Christ that doth offend him without remorce and sinne without sorrow for sinne The paschall lambe was commaunded to be eaten with sower hearbs Exo. 12. 8. They that would feele the sweetenes of Christs blood must the tartnes of their own sinnes Dauid saith I will washe my hands in inno ency o Lord compasse Psal 26. 6 thine alter so must we do before we come to the Lords Table Men do not vsually receiue their bodily foode without washing their hands from bodily filthines so we ought to wash our hands and hearts from the filth of sinne wheÌ„ we are about to receiue Christ Iesus our true spirituall food and heauenly Mâ—nna No prophane person is fit for this businesse Procâ—â— hinc prâ—culite propham Men prouide not good meat and dainty dishes for Kites or Crowes to feede vppon câ—ryon is good inough for them No vncircumcised Exo. 12. 4â— person might eat of the paschal lamb so none that are of vncircumcised hearts ought toreceiue the Lords Supper It is therefore requisite that before we receiue we examine whether we repeÌ„t or no whether we be dead to sin or dead in sin whether we bâ— in sin or whether only sin be in vs. This will apeare if we finde in vs these three workes of the Spirit appropriated to the penitent First if we hate sin because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt being an vtter enemy to Gods glory and our owne saluation secondly if we do heartily desire God to for giue it and to rid vs from it that it may neither condemne nor conquer vs thirdly if we do striue against it labour to leaue it if we take heed of all occasions and causes therof being also grieued that we do forsake it no more And in one word if we Scelâ—rum si bene peniteâ— Eradenda cuâ—idinu prauisunt aâ—imenta Hor. be carefull to preuent and auoid falling into the same sins againe labouring against the custome of many men who returne like dogs to their vomit and fall to their old trade and bias resembling the Lizards called Stelliones who Pli. 18. c 31 cast their old coats as Theophrastus writeth after that eat them vp againe He that hath performed and as yet doth performe these things truely may assure himselfe that he doth truely repent of his sinnes CHAP. 10. THe fourth thing whereof a man must examine himselfe is of his spiritual hunger and thirst For it be hooueth euery one that coÌ„meth to this banquet to come with a good stomack or appetite The more hungry and thirsty a man is the more welcome he is to the Lord. He that comes with a good appetite shal not returne empty The way to get this good stomack is to pray to God for it secondly to labour to feele the want of grace goodnes thirdly to consider what a danger it is to famish or to pine away for lacke of food to susteine or relieue the soule fourthly to consider how vertuous and wholesome the body and blood of Christ are to feed and refresh it how pleasant they are to the taste of the soule and how comfortable refectory to the heart Lastly as the emptying of the stomacke of flegme and bad humors procureth an appetite to meat so if we would pâ—rge our selues of our sinnes clense our stomacks of the flegme of wickednes we should haue a great deale better appetite to the foode of our soules CHAP. 11. THe first thing wherof we must make our examination is of our humâ—lity For we must come in all lowlinesse of spirit First therefore we must humbly confesse with Nehemiah that we haue Nehe. 1. 7. grieuously sinned and with Daniâ—l that we haue committed iniquity Daniâ—l 9. 5 and rebelled against God and that we are by nature children of wrath Ephe. 2. 3 as Paul aâ—â—irmeth nothing belonging to vs but open shame confusion of â—â—ce as Daniâ—l confesseth Dani. 9. 7 of himselfe and his country-men Secondly we must ascribe all good things in vs if any to the grace of God from whome they â—low as from their fountaine For we are naturally conâ—eiued in sin as David acknowledgeth borne Psal 51. 5 in iniquity and are dead in trespasses as Paul doth testifie Thirdly Ephe. â— 1 we must go out of our selues must strip our selues of al supposed righteousnes and opinion of personall merits and wholy relie vpon Gods mercy christs merits VVe must freely confesse in all humility that we are vtterly vnworthy of Gods loue and of the benefits procured by the death and obedieâ—ce of christ that we are vnworthy to pertake of those elements consecrated to such an holy vse Iâ—coâ— ingeniously confesseth that he is not worthy of the least of all Gods mercies Finally Gen. 33. 10 we must humbly confesse that our purest actions are pudled with sin and that we do but our
in which regard flesh is likest to flesh but the strength or vertue to releiue and nourish which is greater in bread the staffe of life then in the flesh of any creature whatsoeuer By Cup the Apostle vnderstandeth the wine in the cup. Now Christ instituted wine to bee the signe of his blood for the resemblance that is between the properties and effects of wine and his blood For First as wine is a most sweete liquor comming out of the vine so the blood of Christ is a most delicate drinke for the soule hee is the Vine from whence it came Iohn 15. 1. and the Grape ouâ— of which it was squized Secondly as wine slaketh the thirst of the body so the merite of Christs blood quencheth the thirst of the soule Thirdly as wine maketh the Psal 104. 15. heart merrie so the blood of Christ receiued by faith doth coÌ„fort the soule and maketh the heart ioyfull Fourthly as wine warmeth the body and driueth away cold so the blood of Christ expelleth the coldnesse of charitie and heateth our hearts with zeale and loue Fiftly as Wine causeth the countenance to shine remooueth palenesse so the merite of Christes blood taketh away the palenesse of the soule and makes it looke fresh and faire as a rose It layeth the stormie windes of the conscience and makes vs seeme comely and amiable in Gods sight Whatsoeuer a man seeth through red glasse will appeare red â—o whatsoeuer God beholdeth through CHRISTES blood seemes louely faire and beautifull Sixtly as wine makes a man cheerfull stirring and actiue so the blood of Christ receiued by faith stirreth vp the soule and makes it cheerefull quicke and nimble about good workes Seuenthly as wine procureth speach and causeth the heart to breake out into Songs so the blood of Christ makes vs â—loquent and musicall in the confession and commemoration of his benefits conferred freely to vs. Lastly as wine stirreth vp the spirits and maketh men bold and hardie so the blood of Christ applyed by faith to the heart will make men stout valorours and constant and fill them with spirituall fortitude and magnanimitie By this Bread and this Cuppe the Apostle meaneth sacramentall bread and wine that bread and wine which is appointed and set apart to be the sacrament the signe and seale of the body and blood of Christ and to bee receiued of the Church in memoriall of his bloody death for the redemption of the Church This shall suffice for the explication of these words The Doctrines which remaine to bee collected from them and to bee propounded are especially two CHAP. 20. FIrst I conclude out of these wordes of PAVL that they Doct. 6 which eate the bread ought also to drinke of the cup in the Supper of the Lord bee they what they may be Ministers or others men or women of what state place or countrey soeuer without exception of any prouided alwayes that they bee baptized and do prepare prooue and approoue themselues as hath beene heretofore deliuered The Apostle expresly saith let him eat of this bread and drinke of this cuppe Hee will haue them to drinke as well as to eate Secondly the Greeke word which in the beginning of the verse is traÌ„slated Man is commune to both Sexes signifying women as well as men Thirdly the Apostles writeth to all Christians in Corinth and reprooueth the vnworthy receiuing of many and prescribeth a remedie to them all But the greater number were of the Laity or people and not ministers it was not a church consisting wholly of Pastors or Praelates and Ministers Therefore not onely Ministers but others also whether men or women may receiue the wine as wel as the bread and the bread as wel as the wine Yea when they doe receiue the one they must receiue the other not one onely but both For so they are commanded Christ saith Take eate Mat. 26. 27 drinke yee all of it And according to his commandement They All Mar. 14. 23. dranke of it Fourthly Christ instituted an entire Sacrament consisting of two signes kindes or parts to wit bread and wine and according to Christs Institution our Apostle prescribeth the receiuing therof vnder both kinds But it is horrible rebellion to repeale impugne the ordinances of Christ no small sin not to follow so great an Apostle in that wherein he followeth his Lord but to disobey his prescript and precept giuen vnto vs by Gods speciall inspiratioÌ„ Fiftly the new Testament remission of sins and the commemoration of Christes death doth belong not onely to Ministers but to Laye men and women also why then should they not be partakers of the cup or the wine in the cup seeing it is a signe and pledge of the newe Luk. 22. 20 Matth. 26. 28. Testament of his blood which was shed for the remission of the sinnes of many and doth notably resemble the effusion thereof vpon the Crosse Sixtly it was the * Communicating vnder both kindes was in the Church 1300. years The Cuppe was first by publike decree taken from the people in the counsell of Constance 1484 custome of the ancient Church to minister and receiue both the elements Chrysostome saith Non est apud nos vt in lege veteri vbi aliae partes ex b Hom. 8. â—ri Cor. 11. victimis dabantur Sacerdotibus aliae vero cedebant offereÌ„tibus sed nobis Omnibus idem Christi corpus proponitur atque idem poculum Vnto vs All is proposed the same body of Christ and the same Cuppe Ignatius saith to the Philadelphians One bread is broken to All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one cup was distributed to All. Gelasius saith that the Diuision of one and the same mysterie cannot be made sine grandi sacrilegio without great sacriledge Licet Christus suis dâ—scipâ—lis administ rauer it sub â—traquâ— panis â—inâ— specie c. And the Councill of Constance though it tooke the Cup away coÌ„fesseth plainely that the Communion vnder one kind was neither instituted by Christ nor vsed in the Primitiue Chuch Therefore the Church of Rome committeth sacriledge in robbing the people of the cup and sheweth her selfe to be of a rebellious arrogant refractary spirit ill beseeming a loyall and obeent wife in ouerth warting and crossing the holy ordinance of Christ and the practise of the ancient Church Therefore â—et vs heerein giue care to him that saith Come out of her my people reu 18. 4 Her argumeÌ„ts are very feeble and ridiculous and cannot abide the touchstone of sound reason and the sun-light of the Lord. False Wares are not for light shops and a true Touchstone will discrie copper CHAP. 21. SEcondly in that the Apostle saith let him â—ate of this bread and drinke of this Cup I conclude Doct. 7 that the Bread and VVine in the Sacrament are not turned into the very body and blood of Christ but doe still remaine as they were before as touching their nature
Eiusdem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Lectores Quaeritis a Domino qualis conuiua probâ—tur En vobis qualem finxerit iste liber Lotus cas etlaetus edas gâ—atusque recedas Scilicet hos mores caelica mensa petit Ad Lectorem Christi Christi-colis conuluià lauta parantur Hic recte vt comedant pagina quaeque docet Georgius Taylerus Errata Page 7. line 21. read him Page 18. line 21 read destroy Page 19. line 1â— read by Page 24. line 3. read to a. line 7. read Fifh P. 91. l. 21. read fift p. 136. 5. read commended 1. Cor. 11. 28. Let a man therefore examine himselfe and so let him eat of this bread and drinke of this drinke CHAP. 1. THe holy Apostle Saint Paul hauing reprehended the Corinthians for sundry misdemeanors amongst them one whereof was their disorderly receiuing of the Lords Supper he doth in these words prescribe a remedy for the same For correction is not ynough without direction and reprehension is defectiue without instruction A kinde Chiruigian will not onely discouer the wouÌ„d but apply the salue A faithfull friend will not onely shew his friend his fault or errour but he will also giue his best aduise vnto him that he might see to correct and preuent it for the time to come The office of a true teacher is as well to teach the truth as to confute and refell falshoods as he must reprooue and condemne euill manners so should he also be carefull to shew what is good how the euill may be preuented amended We count him a bad Guide that onely tels the Trauellers of their wandring and not of their way and we iudge it the duty of a Maister-Mariner to shew his folowers in the Arte of Nauigation not onely syrts sands rocks and the danger of them but also the course to escape them so a good Minister ought not only to shewe his people their sinnes and the daunger of them but also the means to mend the way to performe their dueties as GOD requireth This Paul hath done The Doctrines followe THat it is our duetie to search and Doct 1 to prooue our selues before wee come to the Lords Table I wil here shew first the reasons why we should make this triall secondly by what we ought to make it thirdly wherof it must be made fourthly how it ought to be done The reasons that should mooue vs to make this triall are many First it is the expresse coÌ„mandment of God Let a man examine him-selfe Now the will of GOD must bee the rule of our workes What God biddeth that must we bend our selues to do And in his seruice wantes no solace For as Paul saith 1. Cor. 7. 19. Circumcision is nothing nor vncircumcision is nothing but the keeping of Gods commandements And the Scripture further saith Reuel 22. 14. Blessed are they that doe his commandments that their right may be in the tree of life may enter in through the gates into the Citie Now one of his Commandements is that we doe examine our selues before we come to the Lords Table Secondly another argument may be borowed from the verse next before going and next ensuing and may be thus framed If he that shall receiue this sacrament vnworthily be guiltie of the body and blood of Christ shall eate and drink his owne damnation then it behooueth euery man to search and examine how he stands and in what manner he commeth this will all men graunt But he that receiueth this sacrament vnworthily is guiltie of the body and blood of Christ a haynous sinne and eates drinkes his owne damnation a fearefull punishment Therefore it behoueth all men to trye their standing and to examine in what plight they come Thirdly a wise man will not come to the banquet of an earthly Prince without some competent preparation why then should any man presume to present himselfe in the presence of God and his Angels and to come to the banquet of the great Prince of all the worlde there to eate the flesh and drink the blood of his onely Sonne without due preparation and fitting of himselfe which cannot be without this search and examination Fourthly as preparatiues are necessarie before phisicke for the body so this examination prepares a way by Gods blessing for ouâ— right receiuing of those sacred elements as the phisicke of our souls For by it we shal knowe our estates discerne our harts by it we shall knowe how to discerne the Lords body and we shall perceiue the loue of God in Christ vnto vs who ordained this Sacrament for the confirmation of our faith the most entire affection of Christ vnto vs in that he gaue him-selfe to a shamefull and cursed death to redeeme vs being in bondage to sinne and Sathan as the Israelites were to the Egiptians and to Pharoah their King Fiftly this examination will occasion in vs both thankfulnes greater heede and watchfulnes Thankfulnes I say for after examination if a man perceiue his estate to be good that he commeth fitted and furnished in some competent measure he is stirred vp to magnifye the Lord who hath vouchsafed them this grace If on the contrarye he finde himselfe wretched or vnfit he hath occasion to praise the Lord that gaue him grace to search and see his condition and that hee hath winked as it were at his wickednes and vnpreparednes and hath not dealt with him as he hath deserued And will it not also be an occasion of greater heed and vigilancy for the time to come For euen as a man viewing and considering well by day how dangerous a Bridge ouer some very deep water he had safely passed in the darke wil be strucken with amazement and wil be made more carefull thence-forward of his way so when a man after examination of himselfe shall perceiue what infinite danger by reason of his sins he hath escaped through the mercie of the Lord he shal be prouoked to admire the goodnes of God and to become more circumspect in the time to come Sixtly we are bound to search and examine our selues at other times in truth we ought to doe it daily for we sinne daily and Sathan siftes and shakes vs daily and with the Sun we doe still either ascend or descend and with the salt waters continually either ebbe or flowe Now if we ought to proue our selues at other times how much more at this when we are to conuerse and deale not with mortall man but with God and that more neerely and in a moste speciall and weightie businesse Men should make the weightines of their affaires the rule of their care and labour Lastly a man will not build an house but he will examine and search his ground to see whether it be firme or false sound or sandy There is no good husband but will suruey his grounds search their nature a faithful Shepheard will duely obserue and search his sheep an
our cause and shal not see our case Therefore especially take heede of these three that followe trye not your selues by them neither in their sentence nor example The first is within thee but not of thee neither ouer thee if thou be Christes and if Christ bee in thee and that is thy Flesh thy Concupisence thy Corruption This seekes for shelter in thy soule and for harbour in thine heart and therfore cannot indure that thou shouldest search thy selfe least finding of her out and perceiuing her noy somnes thou shouldest either turne her out as a saucie guest or seeke to kill her as a secret foe Secondly Paul saith Rom. 8. 1. that those which are in Christ Iesus as we al professe our selues to be doe not walke after the flesh but after the spirit like men that are absolued by the Iudge and haue discharged what the lawe requireth who do now no more walke in the prison but in the open ayre and are no longer ruled by the Iaylor but liue at liberty yet perhapps sauouring of the Dungeon and carrying the prints of their Bolts and fetters and not wholye stripped of their prison garments Now if we be in Christ as we say and if wee either doe or at least ought to walke after the spirit and not after the flesh or corruption of our hearts what reason haue wee to make her our Iudge in the tryall of our states Thirdly wee promised God in our Baptisme that wee would forsake and detest the flesh but if wee make her our Iudge wee shewe that we doe not forsake her but fauour her and that we doe not hate her but rather harbour and hearten her Fourthly the wisdome euen the best part of the flesh is death Ro. 8. 6. and therfore her sentence can in no wise be iust and good Who would meddle with that which is the cause of death and make it his Iudge and if the wisdome of the flesh be folly with the Lord as sure it is then is the flesh a verie foole and makes those foolish that are ruled by her therefore wicked men are tearmed fooles in the Scripture Now who would bee iudged or examined by a foole whose wisedome is folly yea and death working death and destruction to those that subscribe vnto it and will not renounce it Fiftly Saint Paul saith Rom. 8. 5 That they that are after the flesh doe sauour the things of the flesh but they that are after the spirit the thinges of the spirit But if wee will needes be tryed by the flesh and wil be content with her determination we plainely demonstrate that we sauour not the thinges of the spirit but that we are bewitched with the flesh and therefore that we are not guided by the holy Ghost but gouerned of the flesh Sixtly the very wisedome of the flesh is not onely an enemie but enmity against God Rom. 8. 7. wherefore doubtlesse if the flesh be our iudge her sentence will be against God not for him but most odious in his sight Furthermore it is no childe-like affection nor property of a gracious sonne to rest in her who is a flat fierce and irrâ—â—onciliable eenemie to his father But such is our flesh to God yea and he also that in will and worke doth with a full resolution subscribe vnto it cannot but bee an enemy vnto him Seauenthly the wisedome of the flesh is not subiect to the law of God neither indeede can it be Rom. 8. 7. Now such is the tree as are the fruites the vvisedome of the flesh is an vtter and most desperat rebel against the law therefore also the flesh it selfe For for what any thing is thus or thus that thing for which the thing is so is it selfe much more so Now if the flesh rebell against the law and cannot be ruled by it vve must needes confesse that it is an vncompetent Iudge for vs for it will not condemne it selfe nor speake wel for the law it vvill not discouer her ovvne vvorkes vvhich are bastard plants set by sathan in the seminary of our soules and fructifiing in our liues no nor let vs see the vvorkes of God vvithin vs if any be nor commend them to our loue Eightly they that are in the flesh cannot please God Rom. 8. 8. But he that makes his flesh his Iudge or the Touchstone to try himself withall and doth with full consent of heart subscribe vnto her iudgement and liue acording vnto her lust this man is in the flesh therefore he cannot please God Now what true pleasure can any man take when God the fountaine of all true pleasures is not nay can not be pleased what pleasure caÌ„ Man take to liue in that estate wherin God the Lord of life cannot be pleased what peace can please or what ioy can any man enioy while he hath no peace with God while the wel-spring of all constant ioyes is grieued displeased with him If thou wouldest not be in the ranke and roll of those that can not please God and doe not serue him then make not thy flesh thy Iudge subscribe not to her sentence and liue not as she lusteth Ninthly the flesh makes vs doe that we wold not leaue vndon that we neither wold nor should omit Paul calleth it a body of death and cryeth out O wretched man that I am I who shall deliuer mee Ro. 7 24 from the body of this death It is the bane of the soule and the poyson of the sinner It is like the worme that eates the wood wherein it was bred Pliny writeth that the Leontophone breedeth in no countrie but where there bee Lyons Plin. Naet Hist 8. 38. sin among all corporal creatures is ingeÌ„dered in none but in man And as that little creature is so venemous that the Lyon king of beastes dieth presently if he taste neuer so little of his venome so our flesh the corruption of our natures is so corrupt and deadly that as so one as man the chiefest of creatures is polluted with it hee becomes obnoxious vnto death both temporall and aeternall Therefore as the Lyon dooth abhorre that beaste and crusheth him with his pawes so soone as he doth espye him so ought wee to detest and hate this Sinne abhor this Flesh accurse this corruption and labour to crush and kilâ— it so farre we ought to be from electing her to bee our iudge This were not to hate the flesh but to honour it and not to fighâ— against it but to foster it Moreouer Paul accounted himself wretched because he was turmoyled with his flesh as with a yoake about his necke a chaine about his legge and a burthen vpon his backe wished to bee deliuered from it as the tyred Oxe dooth from his yoke the prisoner from his fetters and as men wearied doe from their burthens which they beare It is therefore against reason right all religion for any man to giue consent vnto his flesh or to trye his
malice take vp the spirit of meekenes mercy geÌ„tlenes loue Obi. Then it seemes a man may not receiue the sacrament if he be at law with his neighbour Ans Yes if he go to law as he ought to do without hatred of his neighbours person and onely to defend his iust cause to try the truth or to maintaine it neither suing his neighbour for trifles and toies nor vsing the law when a remedie may be had without it nor intending to beggar his poore neighbour by holding him in suite Obi. If I may not come to the Lords Table vnles I forgiue and forget iniuries and purpose to let passe all reuenge I will absteine from comming Ans If thou dost not come because thou wilt not leaue thy grudge thou offendest God for thou must rather forsake thy mallice then forbeare to come because thou wouldst be malicious And secondly the longer thou reteinest thy malice the more vnfit thou makest thy selfe to repent of it and to forsake it the longer it tarrieth the deeper roote it taketh Thirdly so long as it lasteth Sath á leapeth thy flesh reioyceth thy grace is foiled and thou makest thy selfe vnfit to performe any duety in any acceptable manner Lastly death is * Nilcertius morte hâ—â— a mortis nil incertius Barnard certaine the comming of death is vncertaine now iudge what a dangerous thing it were to be taken away by death in thy malice How canst thou expect Gods mercy that woldst not forsake thine own malice How caÌ„st thou look for pardon of him who wouldst not pardon thy brother How canst thou hope that he will forget thy many-fold and grieuous offences committed against him if thou wilt not forget one it may be a small offence admitted against thee Or how darest thou desire him that he would not beare the least ill will to thee or withdraw the light of his countenaÌ„ce from thee though but for a moment if thou wilt not striue with all thy strength against thy venemous reuengefull spirit but wilt retein and foster it Let all men therfore as they tender Gods glory or as they respect either his grace or their owne peace welfare relinquish with speede abandon all hatred malice and spite and withall imbrace and cherish the spirit of concord loue patience and humanity This shall suffice for the third generall point to wit for the things whereof we ought to examine our selues CHAP. 15. THe fourth concerneth the manner how this examination should be made For the manner of working doth helpe much to the making or the marring of the worke God requires that all our worke should be both good and Bonae Baenc well wrought An action good in it selfe may be euill in the agent indeed is vnles it be well acted A good worke ill wrought a good deede ill done a good word ill vttered a good speach ill spoken is no better at the bestthen Splendidum peccatum a beautifull sin like a tree without pith like a bone without marow a body without a soule First therefore this examination must be made in faith for whatsoeuer is not of faith is sinne Ro. 14. 23 But we haue warrant sufficient out of the word for this examination so that in performing of it we conteine our selues within the compasse of the worde and take direction from thence for right performance of it Moreouer we ought to belieue assuredly that God will for the sake of Christ accept of our examination and will winke at the imperfection of it Or at least we ought to belieue that God can pardon our weakenes in the doing of it and to desire with all our hearts that the weakenes may be pardoned and the worke approoued Secondly we ought to examine our selues in conscience of Gods commaundment euen because God would haue vs to do it Obedience is better then Sacrifice and to 1. Sam. 15 22 hearken is better then the fat of Rams Now the best obedience is when the person that obeies performes the worke commaunded in the way of obedience that is with an intent and purpose to obey the person that doth commaund it Thirdly our examination must be made in truth truely not feinedly or in shew onely Our minde must be vpon it we should haue a heart to examine our selues Sincerity is as Salt to season an action and to make it sauory it is the ax-tree whereon it turneth and the wheele whereon it runneth A worke wrought without sincerity is like a scul without braines or to a painted Sepulchre faire without but foule within There is none more vilde theÌ„ an hypocrite his heart is false his punishment horrible and his hypocrisie most abhominable His coÌ„science accuseth him God doth accurse him and man doth abhorre him Let vs therefore in all our actions beware of hypocrisie Peter would haue all the faithfull to lay downe all deceit 1. Pete 2. 1 and hypocrisies Fourthly our examination must be made in loue to God and in feare of his dreadfull name The childe worketh vpon his fathers commaundment because he loueth his father and feareth to displease him So we that professe our selues to be the children of God must do this duety heere inioyned because we loue God and because he sheweth his loue to vs and because we are afraid to offend him by our disobedience heerein as being vnwilling to loose his loue or loue-tokens or to venture his displeasure and so to kindle the coales of his wrath against vs. Fiftly we must proue ourselues throughly our tryall must be strict and our search narrow we must so proue as that we may approue our selues which cannot be by partiall and superficiall examination The heart is deceiptfull and wicked abóue Ieri 17. 9 all things who can know it Sin is so smooth our flesh is so false Sathan is so subtill and we so simple and so silly that vnlesse we search our selues to the quicke examine narowly we shall neuer truely discerne our estates Mettal lyeth in the bowels of the earth sin in the bowels of the soule a man must dig deep that meanes to finde it out We must be wise as Mat. 10. 16 Serpents but it is a maine poynt of wisedome to try throughly before we trust to prooue well and warily before we do approoue we must turne throughly from all our sinnes we must turne out of all our sinful waies it is therefore necessary that we should examin our selues throughly we must keepe Prou. 4. 23 our hearts with all dilligence so we must examine them with all dilligence Iob saith that when he knew not the cause he sought it out dilligently Iob 29. 16 So that we may see our case and know our selues let vs examine our selues dilligently with all care and conscience When a Magistrate examines any matter or any man loosely and but superficially it is by reason of ignorance negligence or partiality so we shall bewray one of those euils
vs in little stead yea it will bereaue vs of all excuse For if we will not labour that we may approoue our selues and that wee may bee approued of God when by proouing of our selues wee finde our heartes amisse and our states but euill and vnorderly wee shew our selues desperately negligent and secure we tempt the patience and long suffering of God wee make our selues more guiltie of our owne destruction wee sinne the more grieuously if wee come to the Lords Table and wee leaue our selues without excuse before God if he iudge vs for comming so We knew our dutie we sawe the danger wee were priuie to our defect and vnpreparednesse Wee neglected our dutie wee weighed not the daunger wee sought not to prepare and approoue our selues we yet went we would goe and so we wittingly ran and rushed vpon the sword of vengeance euen the pike of our owne destruction Moreouer the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated examine or proue doth also signifie to approue or allow and is so taken and translated Rom. 14. 22. and 1. Cor. 16. 3. A man may prooue himselfe and yet not approoue But surely Paules meaning was that a man should approoue himselfe before he came to the Sacrament Therfore I see not but that the word in this place may be taken in both sences to prooue and approue our selues and so it may bee vnderstood in Gal. 6. 4. Now that wee wee may approoue our selues rightly wee must labour that all our works be according to Gods will performed with an honest heart in the name of Christ vnto the glorie of God And that we may doe thus we must labour to bee bathed in the blood of Christ and to be pertaker of his Spirit who may informe our iudgements and reforme our hearts and make vs conformable to the will of God and for to striue to please him in doing that which is good and abandoning that which is euill Let vs therefore brethren not onely prooue but also approoue our selues For one ende of our proouing is that we might labor to approoue our selues and that we might bee approued of God and accounted meete to receiue the Sacrament of his sonne And further we shal reape great comfort to our soules gathering assurance that wee are in Gods fauour in the state of grace out of the state of damnation out of the ranke rabble of reprobates and in the number of Gods elect Secondly I gather that it is not Doct. 4 ynough for vs to haue prooued and approoued our selues before we come but that we ought also in the very act of receiuing or in the very time therof to approoue our selues Paul saith So let him eate that is approouing himselfe and finding himselfe meete and prepared to receiue For a man may examine and approoue himselfe also and yet receiue vnworthily if after his examination and appâ—obation hee should fall into some capitall and grieuous sin and so receiue before he haue renewed his faith and repentance by apprehending applying the blood of Christ for the remission of it and by the desiring pardon of it and by sobbing and sorrowing for it and accursing it to the pit of hell from whence it came Therefore Pauls meaning is that wee must not onely prooue and approoue our selues before wee doe receiue but also wee should approoue our selues when we do receiue allow of our selues as of prepared Guests in the act and article of receiuing Thirdly I gather that when a Doct. 5 They that contemne or neglect this holy â—anquet contemne and neglect first the commâ—ndement of God Secondly the memorial of Christs death Thirdly the communication of the body and blood of Christ Fâ—urthly a meane to strengthen thâ—ir faith Fiftly they aâ—â— not to be reputed good disciplâ—s man hath once prooued and approued himselfe and opportunitie serueth that it is not at his choice and libertie either to receiue or not to receiue to goe or to tarry Hee must goe hee must receiue Let him eate saith Paul It is a Precept and not a bare permssion He doth not say Let him eate and drinke if he so please The former wordes are a commandement wherefore then should not these be so likewise The Greeke wordes are of one person and of one mood they are of the commanding or imparatiue mood and they are vsed in one verse about one matter and one in the necke of another It followeth CHAP. 19. EAte of this bread and drinke of this cup. The word bread hath diuers significations in the Scriptures First it is taken for bread properly as in Gen. 14. 18. And Melchizedech brought foorth bread and wine Secondly by it is sometimes meant bread corne or corne whereof bread is made Iob 28. 5. Out of the same earth commeth bread and vnder it there is as it were fire turned vp Thirdly it is put for Manna Ex. 16. 12. And in the morning yee shal be filled with bread that is with Manna as Moses doth expound it in the fifteene verse Fourthly it signifieth sacrifices as in Mal. 1. 7. Ye offer vncleane bread vpon mine Alter Fifthly it is taken generally for all things necessarie for the maintenance of this present naturall life And so it is vsed in the Lords prayer and in Gen. 3. 19. In the sweat of thy face shalt thou eate thy bread that is thou shalt get thy liuing In this place it is vsed in his proper and naturall signification Now our sauiour ordained bread to be the Sacrament of his body by reason of the analogie and similitude of the properties and effects of the signe and the thing signified For First as corporall bread is made of corne so spirituall bread is made of the body of Christ Secondly as bread is baked in the ouen with the heat of the fire euen so the body of Christ was as it were baked with the fire of the Crosse and prepared to bee the foode of the soule Thirdly as bread asswageth hunger and strengtheneth the heart and preseruetâ— the life of the body so the merits of Christs body stayeth the hunger of the soule and strengthneth it to eternall life Fourthly as bread profiteth the hungrye and not those that are full so the merit of Christs body doth benefit those only that huÌ„ger after righteousnes but those neuer a whit which swell with the opinion of their owne righteousnesse and perfect puritie Fiftly as bread distributed amongst many is a token of concord so also the body of Christ sacrificed for the sinnes of many is a token and pledge of his good will towards vs and of mutuall good amongst our selues Sixtly as one the same bread is made of many graines so wee many who pertake of one bread one in a common notion of the Sacrament and receiued to one ende but not one in number are one mysticall body of Christ And it pleased him to make choyce of bread rather then of flesh because he did not respect the colour or externall forme
of Christ do sometimes meane by a figure his whole obedience actiue and passiue and the benefits that arise from the same The second kinde of things signified are those things which are resembled by those actions of the Minister and communicants According to the foure-folde actions of the Minister foure other thinges are signified First his taking the bread and wine into his hands doth represent an action of God the father by which he did from all eternity seperate and elect his sonne to performe the office of a Mediatour betwixt God and man Secondly his blessing of the Elements wherebe he doth prepare destinate and sanctifie them to be a sacrament of the body blood of Christ doth signifie a second action of the father by which he did in the fulnesse of time send his son to execute the office of a Mediatour vnto which he was before ordained Thirdly the breaking of the bread and powring of the wine doth signifie the bitter passion of Christ the piercing of his body and the shedding◠of his blood and the rending as it were of his soule for our sins for as Esay speaketh he was wounded for our transgressions and broken for our iniquities he was plagued for our wickednes Isai 53. 5. 7. Fourthly his destributing of the bread and wine vnto the communicants signifieth an action of the Father offering his Sonne to all but giuing him only to the faithfull To proceede according to the two-folde action of the communicants two things are resembled First the receiuing of the bread and wine signifieth a spirituall action of the receiuer to wit his receiuing of Christ by the hand of faith Secondly their eating and drinking of them signifieth and sealeth their application of Christ to their hearts by faith or their inward and spiritual eating and drinking of his body and blood and feeding vpon him as vppon a most delicate and wholesome dish for the nourishment of their soules For as there are two parts of man body and soule so there are two sorts of feeding the one outward or sacramentall the other inward or spirituall the former is ordained of Christ to resemble and expresse this latter So much of the material cause of this Sacrament The internal and proper forme thereof is the relatiue sacramentall coniunction of the signes and things signified whereby they are made one in respect of resemblance proportion a reciprocal relation and affinity one with another The end of this sacrament is manifold 1. That the death of Christ may be reteined in remembrance 1. Cor. 11. 24. 26. Luke 22. 19. Do this saith Christ in remembrance of me By which apeareth first Christs loue vnto vs for the property of loue is to make the louer desire to liue in their memories whome he doth loue secondly his faithfull foresight is hereby cleared in prouiding that his benefit conferred might truly profit vs for as by forgetting benefits are lost so by remembring of them they are conserued 2. That God might visibly represent his inuisible guifts to our outward sēces our sight taste touch that the whole man being stirred vp both in soule body might with great chearefulnes ioy celebrate this sacred and sumptuous banquet 3. That it might be a signe seale and confirmation of our communion coniunction and incorporation with Christ our head and by him with the father and holy spirit 1. Cor. 10 16. Ioh. 6 56. 4. To signifie and seale vnto vs our spirituall feeding vpon and foode by Christ prouided that we come prepared For as meat or medicines for the body are not onely vnprofitable but also hurtfull if they be not taken as they should euen so it is with the supper of the Lord a meat or medicine for the soule if it be not aright receiued we harme our selues 5. That it might be a token and seale of the new testament or couenant betweene God and vs wherein God doth testifie that he doth receiue vs to fauor and remit our faults for the righteousnes of Christ and for the merrit of his death liuely set forth and shadowed by this sacrament 6. To signifie and seale vnto vs the resurrectiō of the soule from sin the bodie from the graue 7. That it might be a token and Iohn 6. 54 pledge of our communion one with another We all eat of one bread and drinke of one cup or drinke as fellowes in one family and seruants of one Lord. 8. That it might be a publike testimony of our profession and seperation from pagans and Infidels Thus we see the nature of this sacrament these things we ought all to know and we ought to prooue our selues before we do receiue whether wee doe know these things or the substance of them yea or no. If not we must vse meanes to get this knowledge least we come vnprepared and so prouoke the Lord against vs thus much for the first thing whereof we must examine ourselues CHAP. 8. THe second thing whereof we must examine our selues is true faith which is a certaine and perticuler knowledge of confidence in Gods speciall mercy or a sure apprehension and application of Christ and his merrits vnto our selues in particular Prooue your selues saith Paul 2. Cor. 13. 5 whether ye are in the faith This duety is at no time vnnecessary but then very necessary when we are to come to the Lords table For faith is the eye whereby we looke vppon Christ hanging vppon the crosse who is that brazen serpent which cureth our soules in ridding thē of the stings of sin of the poyson of the serpēt Satan Faith is the hand which apprehendeth Christ in the sacrament the mouth which receiues him the tongue that tasts him the teeth that chew him the throate that swalloweth him and the stomacke which digests him Therefore it must in no case be wanting in those that intend to receiue the Sacrament Now as a tree may be knowne by her fruits so may faith be discerned by the fruits and signes thereof He that goeth vp the riuer may in time come to the spring and he that followeth the heat may soone perceiue where the fire is There are three infallible tokens of true faith that I may not number many The first is Loue which as Paul teacheth 1. Timot. 1. 5. proceeds from faith vnfaigned The second is Feare for if a man be perswaded that God doth loue him and that Christ was crucified for his sinnes he wil be afraid to displease them by his sinnes and will stand in a reuerentawe The third is a vehement and constant desire to haue perfect fellowship with and a full fruition and sight of God Father Sonne and Holy Ghost VVhen a man shall vnderstand that some great Prince did so affect him as that he gaue his only sonne to death to saue him from death and that he continueth in his affection stil vnto him he wil long to see him and will willingly bestow himself vpon him that he might
in vs if we do not diligently and throughly try our estates and examine our selues Thus we see how we ought to examine our selues As Christ saith Take heed how ye heare so I say take heede how ye examine There is Luke 8. 18 an ill manner of hearing and an ill manner of examining he that will examine and try himselfe aright must not onely try by the right touch-stone but in the right fashion It wil not be here amisse to declare also the end why we must prooue our selues The end is two-folde principall inferiour The principall end is the glory of God which ought aboue all things to be sought for of all men in all their actions therfore Paul saith 1. Cor. 10. 31 Whether ye eat or drinke or whatsoeuer ye do do all to the glory of God The inferiour end is two-folde First that we might know our selues and the case we are in that so we might prepare our selues for the receiuing of the Lords supper SecoÌ„dly that we might confirme the good assurance or perswasioÌ„ that we haue of our good estate before God For true new obedience vnto the commaundments of God doth plainely demonstrate that the obeier is the childe of God the member of Christ within the kingdome of grace and an heir apparent of the kingdome of glory But obedience performed to this one commaÌ„dment of examination in the right manner which I haue before declared is true and new obedience is in him onely that is carefull to obserue all other commaundements which he knoweth to be Gods Therefore he that obeieth this one precept as he ought to do may assure himselfe that his state is good before God in this world and shal be glorious with God in the world to come And so much for the fourth generall point for the doctrine it selfe The vses thereof come now to be deliuered CHAP. 16. FIrst we are taught to take heed that we do not come to the Lords table without serious sound examination of our selues How can we know that we goe prepared if we do not proue ourselues And how can we know the depth of our hearts vnles we souÌ„d them to the bottome A man shall receiue very litle heat from the fire if he stay not at it but passe hastily by the hearth So we shall but ill discern vnderstand our hearts if we do but glance at them as by the way and search them onely superficially and not narrowly Who can know the nature and course of the sunne without serious search and study Euen so no man can rightly know the nature and course of his soule and the disposition and motions of his hart except he do very diligently seriously laboriously search examine them For mans heart is a mine of wickednes and a gulfe of deceit It is full of secret corners and winding staires and wil apeare often more glorious then indeede it is All is not currant mony which hath the Kings picture vpoÌ„ it neither are our hearts alwaies good mettall when they seeme good therefore if we will not be deceiued let vs search them truely and touch them throughly and neuer cease prouing them till we may with good warrant approoue them For as winde and fire gather strength in proceeding so the further we proceede in the diligent performance of this duery we shall be made more able to goe through-stitch with it And as naturall bodies the nearer they come to their places do moue so much the more swiftly so shall we in the course of this examination to our great comfort and commodity And thus by our carefull constant tryall of our selues we shal manifest our obedience vnto God we shall declare the care we haue of our owne welfare and welldoing and the more eager we shall make our selues vpon this duety and procure such an appetite affection to it as that we shall be more swift and nimble in performing of it and not easily driuen from it till we haue finished it in some honest and laudable manner Secondly as we must in examining our selues beware of the coÌ„mon custome of many which slubber ouer this and all other christian dueties or else passe by it without any regard therof at al so also we must take heed of the wily stratagems pleasant inchantments of Sathan and our owne Flesh which are false hearted and full fraught with fraud and subtilty Lastly we must beware that we do not conceiue of this sacrament and of those other things whereof we must examine our selues according to the sentence determination of the Romish Sinagogue which is the chaire of pestilence the throne of Antichrist Beware of the leauen of the Pharises take heede of her partie-coloured linsi-wolsi doctrines and because the Light oâ— word of the Pro. 20. â—7 Lord is the breath of man searcheth the bowels of the belly is a discerner Heb. 4. 12 of the thoughts intents of the heart and therefore the fittest touchstone Occultum nil esse sinit latebraâ—e per ovâ—nes intrat obstrusâ—â— explorat quâ—squeâ—â—eâ—ssus to try our selues withal it is meet that we should acquaint our selues with it The more we are ignorant in Gods word the more vnfit we are and vnable to performe this duety For it is the only true rule of our examination And as the Marigolde or Dazie doth open and shut with the day-light so should our examination begin and end with and in the word The loue of ignorance is the life of ignorance and the life of ignorance is the death of the ignorant for the wages of euery sinne is death yea an â—uer-liuing and an euerlasting death For Eze. 18. 31 Rom 6. 23 Is 66. 34 this death is life and that life is death a life of horrour and an horrible death a death of terror a terrible life Now what wise man would indanger his soule expose both soule and body to such infinite such inextricable misery by taking delight in ignorance in Gods word Men are carefull to shun small and momentary dangers were it any wisedome then to thrust themselues vpon this that is so great as it can neither be described with pen nor vttered with tongue no nor yet conceiued of the minde Many men bend their thoughts vpoÌ„ the search of naturall things and many spend much time in labouring to know the states and fashions of countries and kingdomes and to haue vnderstanding in liberall illiberall sordid yea and impious arts sciences and shall not we study to vnderstand the sacred scriptures which are the Oracles of God and his Law-booke by which we may see and sift our selues and learne to direct our feete to gouerne our very thoughts and to prepare dispose our selues for euery good worke whatsoeuer whether it concerne God immediately or our neighbour or our selues in speciall Those which affect the knowledge of things naturall and politique or ciuill
are of yeares and discretion and that by reason of one peculiar end to wit the annuntiation of Christs dcath and of the different circumstance of the action And albeit our Sauiour saith that none shall haue life in them vnles they eat his flesh and drink his Iohn 6. 53 blood yet it doth not follow that the sacrament of his body and blood should be giuen vnto infants for he speaketh not of saâ—ramentall eating and drinking but of that which is meerly spirituall or by faith Neither doth he there meane infants at all seeing they are vtterly destitute of actuall faith which none haue none can haue but those that haue discretion knowledge and vnderstanding This shall suffice for the first Doctrine a second followeth CHAP 17. SEcondly forsomuch as the Apostle commaundeth a man to examine himself I conclude that a mans principall and chiefest care must be to prepare and proue himselfe in porticular The reasons of this conclâ—sion are many First the Scriptures both heere else where doe proue it by expresse precepts Dauid saith Examine your owne heart HAGGAI saith Psalm 4. 4 Hag. 1. 5. CoÌ„sider your own waies in your harts PAVL saith Let euery man proue his Galat. 6. 4 owne worke And againe Proue your selues examine your selues know yee 2 Cor. 13. 5 not your owne selues Now the holy scriptures aâ—e Gods own oracles giuen by inspiration of God For these 2 Ti. 3. 16 and all the other holy men of God 2. Pet 1. 21 our selues in special that by our Vse 1 selues The lord wil haue meÌ„ diligeÌ„t to know the state of their flocks and biddeth theÌ„ take heed to their herds Pre. 27 23 therefore good cause haue we to be diligeÌ„t to know the state of our harts to take heed to our selues Shall meÌ„ prooue their oxeÌ„ try their horses shal not we proue try our selues shall an honest painfull sheepherd obserue attend vpoÌ„ his sheep shal he proue and veiw them diligently that he might haue a sound and fruitfull flock shall not we obserue and attend vpon our selues that wee might haue sound soules shal not we ponder prooue our hearts throughly that we might be fit to receiue Christ that wee might approoue our selues vnto God and present our selues vnto him as we vse to do at the Sacrament in the way of thankfulnesse as an holy and liuely sacrifice acceptable vnto him by Iesus Christ Shal men fit their cattell for faires and markets and shall wee dresse vp our selues when we go to feasts and publike meetings And shall we not prepare and fit our selues and trim vp our soules when we come to this spirituall banquet and market in which we set our selues before the great God and graund Commander of all the world and wherein Christ Iesus and his inualuable and all-sufficient merits are set before our eies and offered to vs which we may buy without golde without monie without marchandize and which wee may touch wee may taste we may eate and drinke faith freely without surfetting without fulnesse and yet to the full We can neuer be so full of them but we may well desire to feele them more to feed and fil on them still They are so sweeâ—e in the mouth and so pleaâ—ant in the maw so good of taste and so easie of digestion Finally shal we dresse vp our houses shall wee in our own persons see al things set in order when we are to receiue and entertaine some great man as the King some noble person or our Land-lord And shall wee not our selues labour to decke and dresse vp our heartes and to order all things aright within vs when wee meane to receiue the Sacrament yea to welcome and entertaine the King of glory the Lord of life on whom wee doe depend and by whom wee haue and hold our liues naturall spirituall and aeternall and the true title vnto and the right vse of all our lands and goods who is also our King to gouerne vs our Intercessour to sue for vs our Shield to protect vs our frieud to counsell vs our food to releiue vs and our God to saue vs. Yea we desire to bee fitly dressed and prepared therefore let vs ransacke proue our selues And let vs doe it our selues For wee can best doe it and it will be best done when wee doe it our selues The heart is best acqâ—ainted with it selfe and either is or should bee most faithfull to it selfe and more studious of her owne good then another either is or can be Thus much for the first vse Secondly this Doctrine serues to correct the curiositie of many men who spend much paines in examining iudging of others but neuer call themselues to a reckoning There are some as quicke sighted aâ— Eaglâ—s to discerne and spie out the sinnes of other men but as blind as Beetles when they haue to do with themselues But if it would please them to looke vpon themselues to turne their eyes into their owne breasts to examine and weigh themselues they would not haue so much leasure to censure and search others If they would take due true notice of themselues they would haue worke enough within doores and might well spare their curious inquisition and vnnecessarie prying into o ther men Wee haue yrons ynough of our owne in the fire we need not curiously and ouer-busily meddle with other mens least our own should be burnt in the meane time I doe not taske those that are called to examine others do containe themselues within the lists and limits of their callings but those onely that are curiously without any calling occupied in this worke or which are wholly taken vp with examining and preparing of others neuer thinking seriously of themselues or sildome and not so often as they should He which examineth others or councels theÌ„ to examine themselues sheweth them how to doe it and in the meane while forgets or le ts passe himselfe is like the man that directeth an other and erreth himselfe hee may bee a meanes of good vnto others as those were that built the Arke and yet perish himselfe if he take not heed as they did Thus much for this second Doctrine A third followeth CHAP. 18. ANd so let him eat In that the Apostle hauing exhorted vs to examine our selues before we come to the Lords Supper doth immediatly adde a newe Commandement or exhortation saying And so let him eate c. I gather these three Doctrines First that it is not sufficient for Doct. 3 a man to examine himselfe and so to rest but that he ought also to allow of himselfe to approoue himselfe to God and to his owne conscience and to be perswaded in his heart that hee may come For whatsoeuer is not of fâ—ith is sinne but no man hath any sure warrant out of Gods word to come vnlesse hee doe approoue himselfe before Proâ—ation without Approbation will stand