A MATTER of moment: OR, A Case of weight. As great as ever was any, to be pleaded and examined in the Hall of the heart and Conscience of every Christian at all times, before the receiving of the Lords Supper. Touching that weighty charge of the Apostle Paul, in the 1. Cor. 11.28. Let every man examine himself, and so let him eat of this bread and drink of this cup. Set forth Dialogue wise. AT LONDON, Printed by Robert Raworth, for Henry Bell, and are to be sold at his shop on Holborne-hill, near the sign of the Crosskeys. 1608. ❧ To the most high and mighty Prince, Henry, Prince of Great Britain, Son and Heir Apparent to our Sovereign Lord the King. MOst gracious and happy Prince: not long sithence a certain Religious Gentleman asked me two questions touching those weighty words of the Apostle Paul in the 1. Corin. 11. Let every man therefore examine himself, and so let him eat of this bread, & drink of this cup. The first was: whether every Christian be bound of necessity to examine themselves before they do receive the Lords Supper or not. The second was: wherein that examination of every one's self doth consist, or what the points be, which every Christian by this examination must find in himself, before he can receive the Lords Supper. Two questions, deserving a very careful answer, because they are as great and as needful, as ever any can be in these days. The former toucheth the careless Atheist, who is wont, to presume to the Lords holy Supper, not caring what he doth. The latter concerns the blind ignorant sort, which are wont thither to flock (it is a wonder to see) not knowing, what they do. By both which, this great Sacrament is every where fearfully abused, and the breaches of Zion and the ruins of jerusalem thereby become most lamentable. For this cause, at that time with my best endeavour, I answered the questions in our private conference together, with all such doubts and objections, as did arise from, and were occasioned by that our speech. Since, I handled the same abroad by public preaching, as occasion was offered, which heard: I understood, that many were delighted in the divine method. Many much rejoiced at the plain and easy order, affirming, that they had red sundry godly writings of the same argument, & heard divers learnedly entreating of those words of the Apostle: but that the way to the performance of this duty of examination, was never tracted so plain, so ready, so easy. Lastly therefore, not knowing what hurt the hiding up of this simple Talon may do: & again, what gain and profit the occupying of the same abroad by Sea & land, through God's blessing might bring unto his Church, I thought best for that end to put pen to paper, and humbly to dedicate the same to you (most noble Prince) especially for two causes, The first and chiefest is: after your most noble Father, our most gracious Sovereign King james, whom God long preserve, you are our next gladsome hope, to govern these Realms and Kingdoms with wholesome Laws, and chief with sincere love unto God's true Religion, whereof this little book contains a part: wherein (I hope) your gracious clemency will not only take well in worth my good will and meaning, but also will put thereto the signet of your princely licence and allowance, under which this little Talon, Quod sentio, quam sit exiguum, may pass, be traded, and used, the rather because it is the merchandise of heavens kingdom. The other cause is: as my grandfather Doctor Tye was Tutor to Prince Edward, afterward King Edward the sixth: so likewise, though I neither desire, nor deserve the like place, yet am I glad (most noble Prince) to show any token of mine unfeigned hearty duty & love unto your Grace, whereby (so far as I may be bold) I might bid you hearty welcome into these your Father's Dominions: wherein in my daily prayers, I humbly crave of almighty God, in all happy peace to establish his excellent Majesty, and his royal Progeny even to the world's end. Your HIGHNESS, in all humbleness of duty to be commanded, William Tye. ❧ A Dialogue, touching Examination before the receiving of the Lords Supper. Lately had between, A christian Gentleman making objection, & A Minister making answer. Objection. SIr, I have had a purpose to confer with you in a matter of weight, touching the Lords holy Supper, if I might find you at leisure. Answer. And I (good Sir) in a matter so weighty would gladly hear you. I pray you say on. Object. That worthy Apostle Saint Paul, in his Epistle written to the Corinthians, the eleventh chapter hath these words. Let every man examine himself, and so let him eat of this bread, and drink of this cup. Touching that Examination of every one's self, I would crave your resolution in two points. Ans. My best endeavour is ready, what be those two points? Object. First I would be resolved, whether every one be of necessity bound to examine themselves before they do eat of the bread and drink of the cup in the Lord's Supper: And if it be so. Secondly, I would know wherein that examination of ones self doth consist, or for what every one must examine themselves? For an infinite number through infidelity, doubting of the former, do altogether neglect this examination of themselves: and many again, willing to perform it, know not how to enter into the latter, namely, wherein, or for what they should examine themselves. An. Every one is bound of necessity to examine himself before he do receive the Lords Supper. To your first question I answer affirmatively, namely, that every one is bound of necessity to examine himself, before he do eat of the bread and drink of the cup in the Lord's Supper. and I hope, none so wicked to deny it. Object. For my part I do neither deny it, nor doubt of it: but yet I would be better resolved by some reasons that it is so. Ans. If reasons you would have in so plain a case, then mark them well. I will prove it unto you by Reasons, and those of force. The first Reason. The first may be drawn from the authority of the Apostle in this manner. Paul speaking by the spirit of God, commanded every one to examine himself before he do receive the Lords Supper. Therefore every one is bound of necessity to do it. And if there were none other Reason, this only would be of sufficient force to prove it. But hear a second, The second Reason. thus: Every one is bound by necessity to know before hand, whether he shall eat and drink the lords Supper worthily, that is, as becometh such a supper to be eaten and drunk, not perverting the right and pure use thereof. But none can know that, except they examine themselves. Therefore it is clear, that every one is bound of necessity to examine himself, before he do eat and drink the Lords Supper. The third Reason. A third reason is set down by the Apostle himself in that 1. Cor. 11, and it is drawn from the indignity or heinousness of offence in the unworthy eating and drinking the Lords supper in this manner. That party, that eateth and drinketh the Lord's supper unworthily, that is, otherwise than it becometh such a supper to be eaten and drunk, perverting the right and pure use thereof, that party is guilty of the body and blood of the Lord, even as if he should vilely contemn the same, and trample it under his feet. Therefore it behoveth every one, and every one is bound of necessity to examine himself afore hand, how he is fitted to eat and drink the Lords supper. A fourth reason is drawn from the fearful punishment and woe, The fourth Reason. which most assuredly they do pull upon themselves, who do eat and drink the Lords supper unworthily in this manner: whosoever eateth and drinketh the lords supper unworthily, that party eateth and drinketh his own damnation; as our first parents in paradise did eat their own death by eating the forbidden fruit. Therefore, upon pain of damnation, every one is bound of necessity to examine himself, how he is prepared to eat and drink the same. If you would have a fift reason, it holdeth very strongly from the lesser to the greater, thus: The fift Reason. If in their earthly affairs and business, men do think themselves bound of necessity before hand, to examine and make inquiry as well into the affairs of themselves, what and of what condition they be, as into their own selves, how they may find themselves able, fit, and meet to accomplish the same, lest they should take them in hand unwisely, in vain, or with their loss and hurt: then who will not much more think themselves bound of necessity to make the same examination, and inquiry in spiritual affairs, but especially in this so heavenly business, the eating and drinking of the Lords Supper: wherein we cannot offend without the high displeasure & dishonour of our God. Wherein we cannot offend without the deserved danger of eternal condemnation: and wherein if we consider the meat & drink itself, with other common meats and drinks, there may no comparison stand between them in any respect at all. john. 6.55. My flesh is meat indeed, & my blood is drink indeed (saith our Saviour Christ.) For other meats and drinks are earthly & corporal, but this is heavenly and spiritual. Other meat and drink, whether we eat and drink or not, we shall surely die; but this meat and drink, he only doth die, which doth not receive and he doth live for ever which doth receive it. Other meat and drink doth assuage hunger and thirst, but this meat and drink, I mean still being spiritually and by Faith truly received, doth more and more sharpen the same, breeding in us an insatiable desire and longing after them. Other meat and drink, are converted into the substance of the eatet and drinker; but this, Not the elements of bread and wine. abiding still the same without corruption, doth convert the true religious eaters & drinkers thereof into itself, making them of human, divine, of carnal, spiritual of ungodly minded, to lead a life beseeming God. john 6.56. For he that eateth my flesh, and drinketh my blood (saith our Saviour) he dwelleth in me, as a member incorporated into the body and branch, into the vine. And I in him; namely, by my spirit, whereby he doth live. Other meat and drink, before they be received, are first to be examined, tried, and proved, lest by any evil condition in them, they hurt us. But before we presume to participate of this meat and drink in the Lord's supper, we must first examine, try, and prove ourselves, lest we dishonour them, and become hurtful to ourselves, through our own fault. Object. I would to God your reasons were known, not unto me alone here by private conference, but unto the whole world also by public writing. For (I think) they are of force not only to wrest from the most untoward and crooked spirit, that is, a free confession that it is so, but also to force out of the heart of flint a flood of tears, to bewail every former neglect thereof, and further to drive it ever hereafter, diligently and carefully to put the same in practice, and never in any case to omit this godly, wise, and careful examination of ones self, before the receiving of the Lords Supper. But (good Sir) from your present speech now, me thinks, do arise two doubts more, wherein I pray you satisfy me in a word. An. I pray you say on. Object. Is then the examination of others by the Minister, before the receiving of the Lords Supper forbidden, or needless? Ans. It is more than plain by the holy scriptures, that examination by the Minister of those committed to his charge, where need shall be: Gen. 18. Josh. 24. Ministers, fathers, and householders ought to examine their parishioners, children & servants. by the father of his children, by the Master of his servants, is not only not forbidden, but straightly commanded, and highly commended, (howsoever alas) it be too carelessly put in practice of such as one day will tremble and quake to come to their answer for it.) And so much the more commended, if it be done with that care and conscience that it ought: namely, not for auricular confession, and then all is well, as the Papists dream, or for custom and show: but for to prove, how they know their duty therein, to teach them, if they know it not: yea, and not even then to thrust it into their mouths, when they are to receive the Supper: but in such due season, as they may be sure to be perfect in it. Unto the which examination, as every Minister, father, and master is bound: so likewise is every parishioner, child, & servant, reverendly & willingly to submit themselves thereunto, before they come unto the lords Table. But yet notwithstanding, this examination by an other cannot secure, neither is any safe warrant for any man: for one man may deceive an other, & the examined may deceive the examiner in most points, but no man can deceive the judgement of his own conscience. Though the former examination of one man by another be needful, necessary, commanded, & commended, & though one be examined by an other a thousand times, yet the examination of ones self, is in no wise to be omitted, but carefully to be held fast, because it is most certain, & cannot deceive: and therefore the Apostle saith rather; Let a man examine himself: & in an other place; 2. Cor. 13. Examine yourselves: know ye not your own selves? Ob. You have fully satisfied me herein also. But this one question more: Is it not required, that one do examine and inquire into those, with whom he is to communicate, & that he do find them worthily prepared, before he can safely communicate with them? An. Hereto I answer you: Some are too busy examiners and searchers into others. that some with the anabaptistical sect, are too busy searchers into others, in the mean while altogether neglecting themselves. And some again, with these Anabaptists, imitating those proud spirits of the old Cathari, and after them of the Donatists, do falsely flatter themselves with a persuasion of absolute and perfect holiness in this life, and as I cannot tell, what spirits made wholly of the air, do contemn the company and fellowship of all men, in whom there doth appear at any time any manner of human want or imperfection in this life. And further, if where the Gospel is preached, there appear not forthwith fruits of life, answerable to the same, do by and by cry out that there is no Church, and therefore they can have no community nor fellowship, especially at the Lord's Supper: whom the Apostle did seem also to respect, when he said; Let every one therefore examine, not those with whom he is to communicate; but himself, and themselves. In the mean while, it is not my meaning to please any careless Atheists of these times, who so soon as they shall hear, that none can here in this world live perfectly, and that GOD doth not impute unto his faithful children all their weak infirmities, do strait way here upon imagine, that they may securely wallow in all kind of malice, mischief, and wickedness. Neither is it my meaning, to give liberty of profaning the lords Supper unto any, by their careless and sensual presuming to the same. For it is to be wished, that every one, who is manifestly known to be an impenitent Adulterer, or Adulteress, a forsworn person, or a common swearer, a Drunkard, an uncharitable contend, a careless hearer, or a scorner of the Word and ministry thereof, that such like, I say, And so they are, if they be complained of. what soever they be, should by the censure and discipline of the Church appointed, be excommunitated, banished from the Church of Christ, and cast out of the kingdom: and by that means, excluded from the lords Supper, until they should show again manifest tokers of repentance. Or if at any time, perhaps through any let & occasion, the same excommunication cannot readily be had, And this also is freely permitted. Cannon. 26. that then every Minister, to whom it may properly belong, having manifest knowledge thereof, might be of Chrisostomes' mind; who said, he would rather spend his own body, then impart the Sacramental signs of Christ's body unto such people: knowing, that they, who do willingly, and wittingly admit them, have their hands as deep in profaning of God's covenant, as the impenitent parties themselves: because they do admit, and allow them for God's friends, who are Gods enemies, and would make God such a one, as hath entered a covenant, and is in league with Infidels and Hypocrites. But, to come nearer to your demand, if any such impenitent sinners so manifestly known, be at any time allowed and suffered at the Lords table, the blame than must and doth rest upon those, who have such authority to repel and keep them back. As for any other private person of the congregation, it cannot hurt him to communicate with such, neither ought their presence to let him, if by examination of himself, he find himself fit, and worthily prepared thereunto. For every private person, in this case, shall render account unto his Lord & master, not for others, but for himself. And the Apostle sayeth not, Let every man examine those, with whom they are to communicate: but, let every man examine himself. Neither doth he say, whosoever shall eat this bread, and drink this cup of the Lord with others, that be unworthy, shall be guilty of the body & blood of the Lord: But, whosoever shall eat & drink unworthily himself, shall be guilty. etc. So that the thing, which stands upon every one's salvation, or condemnation in this business, is himself & themselves: every one (I say) narrowly and with godly wisdom to examine and to lift into himself. Wherein so many as have been careless heretofore, I counsel them in the fear of God, to look unto it hereafter; or else to stand without answer, and excuse at the day of judgement, when they would be full glad to carry a clear conscience therein. Object. Well then, seeing it cannot be shifted, but that every one is bound of necessity to examine himself, before he presume to eat and drink the Lords Supper: and seeing it is his own self that doth so nearly touch and concern every man: and seeing further, that you do so straightly advise every man, ever hereafter to have a zealous care thereof, as of his own salvation. To the end this may be, first diligently performed of every one, I pray you, next now declare, wherein this examination of ones self doth consist; and what it is that every one must examine himself for. And secondly, to the end it may be the better and more willingly performed of every one: I pray you secondly, declare it with as easy order, and as briefly as may be. And the rather, because I have heard some untoward and unwilling spirits (who think, that any colour will serve them for a just & blameless excuse) I have heard them give out, I say, that they knew not where to begin any such examination of themselves, how to go forwards in it, and that it is too tedious for their brain, to whom by your good means, I hope, this private conference shall publicly be made known. Ans. I think your meaning is to have it set down in a few general heads, under which all other particular duties may be comprehended. Object. That is my meaning indeed. Examination of ones self consisteth in three things in general. Ans. The examination then of ones self, doth consist briefly in three things, that is to say, in knowledge, in faith, in a full purpose to live and practise, according to that knowledge and faith: or if you will have it plainer, thus; Before a man do eat and drink the Lords Supper, he must examine himself: first, whether he have such knowledge, as he ought to have. Secondly, whether he have faith, to believe that he knoweth. Thirdly, whether he come with a resolute purpose, to live according unto that his knowledge and faith. For whosoever shall find in himself these three, he may assure himself, that he doth worthily eat and drink the lords Supper, because they do comprehend all other particular duties required thereunto. Object. The first thing, for which every one must examine himself before he do eat and drink the Lords Supper (you say) is knowledge. Ans. Knowledge is necessarily the first in this examination. I put knowledge indeed in the first place, and (I think) very necessarily. For how is it possible for any man to take any thing in hand, and do it aright, except he do thoroughly know, what belongeth unto the same. Now is it possible, that he should eat and drink the lords Supper worthily, who doth not know what is required to the worthy eating & drinking of the lords Supper? when our Saviour said unto the Saducees, Matt. 22. Ye do err not knowing the Scriptures. Did he not say plainly, that the want of knowledge was the cause of their erring, being deceived and dealing awry. When the Prophet David said; Psal. 119. Thy word is a Lantern unto my feet and a light unto my paths; did he not clearly teach, that the knowledge of the word of God, must direct our actions and proceedings, and that without the same knowledge we walk in darkness, we know not what we do, nor whether we go? I think this is so plain, that it needs no further disputing. Ob. Why: must a plain simple man, that can never a letter upon the book, come furnished with this knowledge, before he can eat and drink the Lords Supper? what if such a one should come to you and say? The scriptures are too busy for my head, I know how to earn my living with the sweat of my brows, honestly & truly, I trust I know as the rest of my neighbours know: I hope they mean well, they mean no hurt at their coming to the lords Table, nor no more do I: or such like speeches: would not this be sufficient for him? Answ. I know no difference the scriptures make in this respect, between the learned and unlearned, between the simplest and the wisest of all, neither yet any dispensation the one hath more than the other: but this I know, Ignorance is no excuse that ignorance is no excuse for any, by these our saviours own words; Luke, 12. But that servant that knew not his masters will, and yet did commit things worthy of stripes, shall be beaten with few stripes. This I know, that none can plead ignorance: for the Lord God speaketh generally unto all by his servant Moses, Deut 3●. The word which I command thee this day, is not hid from thee, neither is far of: It is not in heaven, that thou needest to say, Who shall ascend for us into heaven to fetch it unto us, and to declare it unto us, that we may do it: neither is it beyond the sea, that thou needest to say, who shall go over the sea to bring it, and to declare it unto us, that we may do it: but this word is very near thee, even in thy mouth and in thine heart to do it. This I know, josu. 1. that all sorts of people ought to know the Scriptures. This I know, The Scriptures are easy to the simplest, observing three things that the Scriptures are easy unto the plain and most simple people that are, observing but three conditions. The first, if by zealous prayer they shall call for the illumination of God's spirit. The second, if they shall bestow the like endeavour, care, and study, to know them, that they do and can upon cunning fetches for their worldly profit: whereof if a book should be framed twice as large as the Bible, it would soon be known even of the simplest, yea, though he could never a letter on the book (as you say) yet he would have it at one hand or other, and it would busy his head never a whit. The third, if they shall desire and labour to know the scriptures to the end to keep the will of the Lord revealed in them: they are King David's words; The Law of the Lord giveth wisdom unto the simple. Psal 19 Pro. 14. Wise Solomon saith; A scorner seeketh wisdom, and findeth it not: but knowledge is easy to him, that will understand. And when David would persuade the Lord, to teach him to know his will, he draws the Lord, as it were, with this reason, because he will keep his will; when he knows it: Teach me (O Lord) the way of thy statutes, & I will keep it unto the end. O give me understanding, & I will keep thy law, yea I will keep it with my whole heart. And to conclude, this I know, that the simplest and plainest man that is, would be ashamed to be found unskilful, and to be taken tardy, in the profession that he hath taken upon him. If his knowledge fail in the trade, he was never bound apprentice unto; if his knowledge fail in the Art of Logic, Rhetoric, or in the mystery of Astronomy, or such like: why in this he is not to be blamed: but if his knowledge fail in the points of Christianity, whereunto he was bound apprentice in Baptism, which he took upon him to profess at the time of his Baptism, and wherein he hath served so long apprenticeship: I think, in this he is worthy to be blamed: I trow, in this the simplest of us all would take great shame, to be found unlearned and unskilful. If any, intending to receive the Lords Supper, should come to me with such answer, as you say: I know how to earn my living with the sweat of my brows, &c: (as indeed I think too to many hold it for the answer of a sound Christian) surely I should be driven against my will, to reply upon him again with these words: If this be all the knowledge that you have, and look for, than a bruit beast is, for knowledge, as good a Christian as you: then a bruit beast may for his knowledge (I speak it with reverence: be admitted to the Communion as well as you: for a bruit beast knows how to get his living with the sweat and labour of his body as well as you, and no more do you look for. Further, I would reply again from the Apostle Paul: You would pretend a zeal and devotion, Rom. 10, but the zeal and devotion of any whatsoever, either to God or godliness, is nothing worth, if it be not according unto knowledge. Zeal without knowledge is condemned If any man intent to go to any place, he must keep the way, that leadeth unto it: if any man have a zeal and devotion to God, and do seek God from the heart, of necessity he must keep the way, that leadeth unto him, and that way is his word. It is better (saith Saint Augustine) to halt in the way, then to run swiftly out of the way. If we will be devout and religious, let us take it for truth which Lactantius saith: That is true religion, zeal, & devotion, which is joined with the word of God. And therefore so many as come unto the Supper of the Lord without the knowledge of this word to instruct and tell them, what is here to be done, and how they ought to deal therein: undoubtedly they do far as they do, who are blindfolded and have their eyes closed up. A man would wonder, A most fit similitude, to meet in the highway, Ten, Twenty, Thirty, or Forty people blindfolded grabling to some long journeys end: Surely he would think them stark mad, ever to take such a journey in hand in that order: and he would judge, that they would either never or very hardly at all, come to the place they desire. Even so in like sort, when thou seest people flock unto the lords Supper without the knowledge of God's holy word, to direct them, and to show them, how to do it: behold, thou seest a company blindfolded, and thou mayest as well think them besides themselves, ever to take such a matter in hand so blindly: and as well thou mayest judge and say, that they will never come to heaven, and to God, to whom they do travel, or rather do but seem to travel. Ob. These things (I would think) are of force, to make every man rouse up himself, and to look about him, before he do approach unto God's Table, but especially the plain unlearned man, who (silly soul) is wont to persuade himself, if he come thither, with a good meaning and intent, proceeding from a blind zeal and devotion, that then he hath done his duty very well; Therefore, for his better help & comfort, show, I pray you, what means he hath to get this knowledge, required of him, and to avoid this dangerous ignorance, wherewith he is wont to come so blindfolded to the Lords Supper. Answ. The means that every rude, Means to attain to the knowledge of God's word. and ignorant person hath to attain to the knowledge of, and in the word of God, are these. First, and principally, they must, after the example of David, Psal. 119. as was said before, The first means. with singleness of heart in prayer, beseech the Lord to remove from their minds and understanding that palpable fog and mist of their own natural darkness and ignorance, and to illuminate the same with the light of his spirit, observing always to pray, first, with an earnest zeal, and affection to the knowledge of this word, secondly with an unfeigned purpose, knowing the same, to lead their lives thereafter. The second means. This done, then if they have a Prophet, which hath that urim upon is breastplate, that is, who is adorned with the light of knowledge, unto whose public teaching they may resort: first, Hebr. 6. for their catechizing, & instruction in the principles, grounds, and foundation of religion: because in a building order requireth, that first of all the foundation be laid: afterwards for more perfect and sound doctrine, 1 Cor. 2, and stronger meat, as the building goes forward, and grows toward perfection, yea, and unto whom they may have still recourse by private conference, for to be resolved of every doubt: Because (as the Prophet Malachi saith) The priests lips must preserve knowledge, Mala. 2. and from him as from God's storehouse, they are to have their wants supplied. If, I say, God hath in his superabundant mercy blessed them with such a Prophet and Pastor, then must they not wish him out of their coasts for dealing against their swine: that is against their uncleanness and filthiness, as the Gergesenes wished Christ: Neither must they neglect and abuse this blessing, but with all true thankfulness use the same, and with the Purple seller Lydia, Math. 8 lend him the hearing withal diligent and reverent attention, & with the clean beasts in the law, chew the cud, Act. 16 The third means Leu. 11 that is seriously meditate upon whatsoever they have heard and received from him, lest it go in at the one ear and out at the other. But if there be no Prophet in Israel, if they have no such Pastor, unto whom as unto a Nurse, they may so fly for their spiritual food, and sustenance: Then their next remedy and means are, first according to the commandment of our Saviour, The fourth means. to pray unto the endless Fountain of all good gifts, that he would send forth labourers into his harvest, Mat. 9 to stay the spiritual famine of bread: that he would move the hearts, of those which be in authority, to pity the silly sheep of Christ, and likewise stir up the hearts of all those, who have in their hands the planting and placing, yet now at the last, while the day doth last, to make a conscience, whom they set over God's flock, and that they would become true Patrons indeed: The patronage of Patrons ought to respect the flock of Christ. that is, not so much of the man nor Benefit, as of the flock of Christ jesus. Secondly, and in the mean while, until by the merciful providence of the Lord, the Harvest may be so furnished, these simple, rude, and ignorant people, who cannot read themselves, must, for knowledge in God's word, spend that time in conference and reasoning with others, The fift means. either at home, or abroad, at one hand or other, if they have a will thereunto, which they are wont idly, vainly, and upon unfruitful works many ways to misspend. And further, they must lend their ears to such, as can read good books, English, and Englished writers, wherewith, if they will but step out of Westminster road, into Paul's Churchyard, the stalls stand so stored, yea, and which are in such abundance brought home almost to their own doors, wheresoever in any place within the Realm of England they have their dwelling, that, who so doth still remain ignorant of the way and will of the Lord, revealed in his word, they must needs be willingly, wilfully, and obstinately ignorant, and shall surely abide the punishment of wilful, stiff-necked, and obstinate persons without all excuse. Object. Doubtless you have said very well, that the first thing which every one must examine themselves, before they presume to come unto the Lord's Table, is knowledge. You have likewise proved, that this knowledge is required at the hands of every one, learned and unlearned, wise and simple, and that no man hath any dispensation, or toleration to come thither ignorantly, more than an other. You have further showed the means, whereby every one may come by it, if they will. But now, I pray you, in the mean time, omit not to show in brief order, wherein this knowledge doth consist, or what be the particulars, which every one must know, before they can be worthy partakers of the Lords Supper? An. The matter itself, we have in hand, is good and godly, and through God's blessing may hereafter tend to his glory, and the increase of his Church. Besides, it I should wax weary, yet your forward desire and willingness to learn, would stir up and encourage me to go on. If all, that be ignorant, would take your course, surely all might come to knowledge needful unto salvation. I wish, your example might not be lightly passed over. You have had mine endeavour hitherto, and you shall likewise have it in this if God permit. You would learn further (you say) what knowledge every one by examination of themselves must find in themselves, before they can be worthy partakers of the lords Supper. And herein, according to your own Christian motion, I would rather seek to profit many by plain order, then to please a few by curious art and cunning division. For your demand therefore: this knowledge doubtless, I cannot see, where it can begin with that profit and order, that it ought else, The degrees of knowledge before the receiving of the Lords Supper. then at man's creation, for the first degree thereof. And therefore before I do presume to come unto the lords supper: I must find myself to know particularly & in order to this effect. The first degree. The first, that in my first Parents Adam and Eve, the Lord God created me and all mankind, in soul according to his own image and likeness, Gen. 1 in righteousness and true holiness, in body without fault or blemish: in a word, both in soul and body, a most glorious creature, furnished with all heavenly and glorious prerogatives, able of myself to do the will of my God without any kind of contradiction, Man's first estate glorious. or check, which might come from any imperfection, either of soul or body: which was my first estate. The second degree of knowledge. The second, That because good reason it was, I should acknowledge a Lord above myself, even my almighty and merciful Creator, therefore the same my Lord & God gave me an easy commandment, to keep and obey: Gen. 2 namely, that I should not eat of the fruit of one only Tree in Paradise, the tree of the knowledge of good and evil, upon pain, if I did eat, to die the death. The third, The third degree of knowledge. that the consideration neither of the infinite goodness and mercy of my maker, neither of my most perfect and free estate, neither of the easiness of the commandment, nor yet the punishment threatened for the breach of it, could make me bold me fast by God, and to the obedience of his commandments. But (wretch that I was) I must needs forsake my maker, and subject myself unto the obedience of the Devil my destroyer: and so, according to his damnable will and word, I must eat of the forbidden fruit, Gen. 3 of the Tree of knowledge of good & evil. Whereby indeed I came to the knowledge of the good lost, & the evil found (for so the Devil iug●ingly meant) which I least thought ●f: whereby I lost all former good, glo●y, perfection, and freedom both of ●ody and soul, and found all man●er of evil, ignominy, imperfection, & thraldom, both of body and soul: whereby I made myself unable, in every part ever afterward also to keep the commandment of my God, or to step any righteous step at all, whereby in a word, I did cast myself down headlong from the top of all happiness, into the depth of all misery in this life, and into the infernal gulf of endless torment & damnation in the world to come, Man's second estate wretched. which was my second estate, and of all mankind. Object. Before you go any further, I pray you suffer me one word. It seems to me that this knowledge of man's first and second estate, makes little to the worthy receiving of the lords Supper, because it belongs not unto the same. Ans. I do not say, that these my two former estates are any part of the Lords Supper, or that they belong either to the benefit or use of the Supper itself; but that the knowledge of them must bring me, by order unto the knowledge of the benefit and use of the Lords Supper. For before I can truly know and confess any benefit and restoring in Christ, I must first know and confess, that I was in misery: before I do fly unto Christ for succour, I will first know some reason why, and that I have need of succour, and what drives me unto Christ. Now, the Law, Rom. 3. which lays before me my misery, sin, unrighteousness, and eternal damnation, because I cannot now, through my fall, and disobedience keep it; It is (saith the Apostle) a Schoolmaster or Usher, Gal. 3. which sends me unto Christ; for righteousness and salvation in him. And therefore these two former estates, are as it were the Alphabet, A, B, C, or first entrance, where I must first begin in the school of God, and which I must first know out of his word, before I can come either orderly, or profitably unto any riper knowledge of that good & benefit which is offered me in Christ, & so consequently in his holy supper. Object. I do now see your course, and order right well: it is right plain and profitable, I pray you, go on unto the fourth point. Auns. The fourth point of knowledge, which by examination of myself, I must find myself to know, before I come unto the Lord's Supper, The fourth degree of knowledge. is to this effect. Namely, that the Lord God on the one side, because he would, and must have his justice satisfied for my sin, and the sin of all mankind, which justice requireth, that as true and very man, had sinned against God: so of necessity, true, and very man, must satisfy his justice with death, and torments both of body and soul for that sin, according to the sentence of his just word. G●n. 2. Man's third & last estate restored by Christ. And of the other side, because he would in this his justice become merciful unto man too, hath in his rich wisdom, caused his only son being very God, to take my nature upon him, and to become also very man: who in the same his human nature, might satisfy GOD'S justice for my sin, by death, and torments due unto me for the same: and by virtue and power of his Godhead might be able to sustain, and bear in his flesh the wrath and punishment, might be able to deliver me also from the same, and might repair in me, and restore unto me again that righteousness, life, and blessedness, which I had lost by my fall, and disobedience: which his mercy the Lord first set a broach in Paradise, after that he published the same by his patriarchs, and Prophets: Thirdly, he shadowed it out, by sacrifices, and ceremonies of the Law: and lastly, fully accomplished it by the same his own only son. The fift point of knowledge, The fift degree of knowledge. which by examination of myself I must find in myself, before I come to the lords Supper is, that as GOD doth thus offer, and reach out his hand of mercy unto me, Ephe. 2 so likewise I must have another hand to take it: it is my part to apprehend, As God hath a hand to give, so we must have a hand to take. to take and lay hold upon the same with the hand of faith, as the only instrumental cause of my salvation, lest it be alleged against me, I would, Math. 23 but you would not. Sixtly, and to come nearer the matter: before I come unto the lords Supper, by examination of myself I must find myself to know, The sixth degree of knowledge. that the Lord God hath ordained and instituted helps, and seals to strengthen and confirm this my faith, in that his mercy promised and offered in his son: namely his word, and two Sacraments, Baptism, and the Supper of the Lord. The seventh degree of knowledge. In the seventh place, by examination I must find myself to know, before I presume to come unto the Sacrament of the lords Supper: that in a Sacrament two things are to be considered. The first is a visible and outward sign, the second an invisible and inward grace signified thereby: And in the sacrament of baptism, the visible and outward sign to be, water, sprinkled upon the body of the party baptised, to the washing away of the filthiness of the body: The invisible or inward grace signified thereby, to be the blood of Christ sprinkled upon the soul by faith, wrought by the holy Ghost, whereby the spiritual filthiness of the soul is washed away and forgiven, the righteousness of Christ imputed unto the party, the old man of sin mortified and slain, the new man of righteousness raised up and revived, answerable unto the death and resurrection of Christ: by which Sacrament the Lord first of all doth admit us into his Church and family. Also in the Sacrament of the Lords supper, the visible and outward signs therein to be: First bread, broken and eaten, secondly wine distributed and drunk the invisible and inward Grace signified thereby to be▪ First the Body of Christ broken and crucified, Secondly the blood of Christ shed for to pacify God's wrath, and to satisfy his justice for my sins. Again, that thereby is signified a full satisfaction of God's justice, and a perfect salvation purchased, without any thing wanting, because not only bread is broken, signifying his body crucified, but also wine is distributed, signifying his blood shed. Thirdly: that thereby is signified the violence of Christ's death, his soul being drawn and separated from his body, because there is seen breaking and division of bread. Fourthly: That thereby is signified our Union, uniting and growing into one body and nature with Christ (receiving him by faith) even as surely and as certainly, as the bread, and wine, which we eat, and drink in the lords Supper, are united, and grow into one body & nature with us. And that therefore, seeing so by faith we become the true members of Christ, Bone of his bone, and flesh of his flesh, and do grow into one body with him, even as Eve, being form, and taking of the substance of the body of Adam her husband, became as it were part of him, nay one flesh with him. That therefore (I say) it must needs follow of necessity, Christ his Members must needs live by his spirit. that we must take life from, and be governed by one and the self same spirit of Christ, as all the members of one body take life from, john 6. john 15. and are governed by one, and the same soul. Whereupon if followeth necessarily again the so many as have not a godly care, in their lives, & conversations to express the fruits, & graces of the holy spirit, but do still delight, slavishly to serve Satan & sin, so many do in vain flatter themselves, that they are the members of Christ, and that they have received Christ in his holy supper, his death and passion, to the forgiveness of their sins: Because Christ cannot be drawn from his spirit, neither received without his spirit, but he, that eateth his body, and drinketh his blood truly by faith, must needs eat and drink his spirit also, and so consequently express the fruits of the same spirit, in a regenerate life. Secondly, because (I say) who so do eat the body, and drink the blood of Christ crucified, and shed upon the cross truly, by faith, to the forgiveness of their sins, they are members united unto Christ, they are grafted into Christ, they dwell in Christ, and Christ in them. And they that are grafted into Christ, must needs take part of, and live by the spirit, and life, which is in Christ, even as the branches which are grafted into the wine, do participate and live of the sap and life of the vine. In the fift and last place, by examination of myself, I must find myself to know, that, whereas we do feed not of sundry kinds of bread, and drink, not of sundry cups, but all of us of one bread and one cup in regard of the institution and Sacrament, hereby is taught and signified our unity and community one with another also, that we ought to be of one body, that we ought mutually to love one another, as members of one body, and as those, which are fed and nourished by one body, by one meat, by one drink. Here in this Sacrament all are one, and one is all. All come to one, and one is made of all. For in an other respect, we see, of many grains of corn is made one bread, of many grapes is made one wine: whereby is signified further, that an especial end and drift of this Sacrament is, of the multitude of the faithful, as of many members to make one body, and to knit them together in one mutual relation and love. It is reported by Sallust a noble human Historiographer, that they, which conspired with Catiline against Rome, drank all of them aforehand man's blood, whereby they would all make (as it were) a Consanguinity and affinity among themselves, whereby they would all bind themselves, to will one thing, all to mean and do one thing, and not any one to open the conspiracy, or to disagree one from another in any sort, & therein they jumped & joined together even unto the death. Now, can the drinking of a mortal man's blood, so invented by man's malice, in a wicked practice of a multitude of men, make one man: of many men, make one body, one mind, one will, one consent one heart, and bring all to an unity? And shall not the drinking of the blood of Christ, by faith, nay, the eating of his flesh also, found out by the endless wisdom & goodness of God for man's redemption, make all one, First with Christ, secondly, one with another: make all one body, make one mind, one will, one consent, one heart, and bring all to an unity in Christian love, mutual affection, and brotherly charity, one with another? which is the sum and whole scope of all christian Philosophy and wisdom. Surely light cannot agree with darkness, nor the spirit of God, with the spirit of Belial, No more can division and discord agree with unity. This Sacrament is a Sacrament of unity, therefore it cannot abide, neither admit a cloven heart, divided from his brother. And thus as by the Sacrament of Baptism, our God doth admit us into his house and family, not as servants, but as children: So likewise by this Sacrament of the lords Supper, as a provident Father, doth he feed, and nourish us in the same, with the living bread of his dear son unto a true and blessed immortality. And this is the knowledge briefly, for which every one must examine themselves, before they presume to the Lords supper. Object. But you said in the beginning of our speech, that this examination doth consist in three things. In the first place, you have well and necessarily placed knowledge, I pray you therefore proceed unto the second? Ans. Faith is the second thing for which we must examine ourselves before we come to the Lords Supper. I said, that the second thing, for which every one must examine themselves, before they do eat and drink the Lords supper, is faith. And surely faith comes as necessarily in the second place, as knowledge came in the first. For as there can be no faith without knowledge, so again to bare knowledge can be to no purpose without faith, that is, except one do believe that, he knoweth in God's word. Object. Explain it, I pray you a little more plainly, what faith do you mean? Answ. I mean not an Historical faith which is but only a bare knowledge of the history of those things which are contained in God's book, Faith Historical. assenting also unto the truth of them, which faith the very devils have, and would gladly have it utterly extinct and put out. james 2. I mean not a Temporary faith, which steps a step higher, that is, which doth not only know, and give assent unto the truth of God's word, Faith temporary. but doth also profess the same, yea and joy thereinto, yet it is but for a small time (as saith our Saviour) and not because it hath any hearty and lively feeling of Grace offered in the word neither, but for other by causes, as vain glory, Mat. 17. 1. Cor. 13. worldly profit, and such like. I mean not a miraculous faith, Faith by Miracles. whereby through divine revelation, a man may be surely persuaded, that through divine power he can remove mountains, or work other miracles. Faith justifying and a true definition thereof. But I mean that sweet justifying faith, which doth not only know, give consent, and profess: But which is further, a grounded and resolved assurance of God's free promise of Grace in jesus Christ, which being sealed in my heart by the holy Ghost through the means of the Gospel, works of necessity my regeneration, & conversion from the old Adam, unto a new creature, from the works of darkness, unto the works of light, & righteous obedience. Object. Your meaning is now plain. Before one presumeth to be partaker of the lords Supper, he must examine himself: First for Knowledge, Secondly for a justifying faith: But by your leave (good sir) a word: If this justifying faith doth always show forth the fruits of regeneration, conversion, and righteous obedience, in that party, whomsoever it doth possess, what needs then, any further examination? I mean, what needs a man examine himself for a third point, namely, whether he findeth in himself a resolute purpose, to practise according to that his knowledge & faith, in the rest of his life? Ans. I answer you thus. Too too many do blindly, & hypocritically imagine, that the outward profession of their belief, namely the Apostles créed, without all respect had unto life & manners, is a true justifying & saving faith which indeed is but a dead carcase of faith, as a dead man, wanting both life & spirit, is no true man but a dead carcase of a man: now therefore lest any man examining himself for faith, should deceive himself with such a faith, & again, because every one should have unto himself, and also show unto others a sure mark and evidence of a justifying faith, without all deceit: I have added hereunto this third point of examination, Namely, that every one should examine themselves also, whether they come unto the lords Supper, in sincerity, and singleness of heart, all hypocrisy laid aside, with a resolute purpose in the rest of their lives, to practise and live according to the same their knowledge and faith, that is, with a resolute purpose, to abhor and fly sin, and to embrace godliness throughout their whole life. For to this end the Apostle james, james 2. reasoning very divinely, seemeth to make a double justification of man, the one from God, the other from man himself. God apparently sees & knows as all things else visible, & invisable, spiritual, & earthly, so the justifying faith of very man, how it is seated in his heart, without any helps, marks, or tokens, for itself, and in itself, without all other respects, justifying the man. But to man this faith, being purely spiritual, cannot without his faithful marks and fruits be seen and known, with flat & resolute assurance, no not to him that hath it. Therefore as God doth justify a man by his faith, so a man must justify himself by his works, that is, his faithful actions, and works must resolve him, and prove unto him, that he is possessed of a true justifying faith, allowed and approved of God, lest otherwise he be deceived with a shadow & vizard of faith. james 2. The words of the Apostle are plain, first he saith, show me thy faith by thy works, & I will show thee my faith by my works: Secondly, was not Abraham our father justified by works? That is, known by his works before men, to have a justifying faith before God, when he offered Isaac his son upon the Altar. Thirdly, ye see that a man is justified by works, and not by faith only, namely of man. By which places of the Apostle it is clearer than the noon day, that his justifying faith cannot be known unto man, but by his works: That (I say) his resolute purpose to lead a godly, and a Christian life, & indeed the due execution of the same, must show and make it evident both unto himself and unto others that his soul is possessed of a justifying faith before God: that in this his examination of himself, he is not deceived, & so consequently, that he eateth, and drinketh the Lord's supper worthily unto God's glory, and his own everlasting comfort. Object. This also now is very plain. This third point of examination is doubtless as necessary, as the other two: and comes (me thinks) in a comely and divine order. I have but one demand more (good sir) for a full conclusion. Ans. Say on I pray you. Object. I do hear yourself and other preachers of the word daily teaching, (and I believe assuredly, that you teach truly,) that a true justifying faith doth always bring forth the fruits of regeneration, newness of life, and righteous obedience, and doth always declare itself outwardly by works in the party, whom it doth possess. I know also, that, that notable instrument of God's glory the Apostle Paul in his Epistles, observeth the like order, and teacheth the very same, who, after that he hath first of all sound laid down the doctrine of faith, and strongly proved, that by only faith in the merits of Christ a man is justified and saved: Then next of all he cometh unto exhortation, to manners and integrity of life, thereby plainly affirming as much as you say: Namely, that Christians must adorn their faith and profession with good works, and that a true justifying faith is ever abundantly fruitful in the same good works. Nay that which is more: I do know, that many zealous christians, even now in our times do confirm the same doctrine by their lives and livings, who as they do daily pray for a true justifying faith, and constantly profess themselves to have the same, so do they also walk in all christian and dutiful obedience to the commandments of God, ever endeavouring themselves to do well, and to do good. So that when I do lay their outward profession, of a justifying faith on the one side, and their lives on the other side together, (me thinks) it doth strongly prove, this doctrine to be always infallibly true: That a true justifying faith, and good works, are inseparable, and not to be found asunder, no more than the Sun can be without his light, or fire his heat. This (I say) I do hear, this I do know, both by the Scriptures, and examples of these times, and this I do hold for truth. But (the truth is) myself as many thousands more, do not yet in reason see, how it doth come to pass. My last suit therefore unto you is, that you would prove by some-sound reasons, that a justifying faith, wheresoever it doth rest, must needs be effectual, and fruitful, in holiness of life, & good works: For doubtless though it be the truth, yet because they do not clearly see it by manifest arguments and reasons, a great number cannot tell, whether they should believe it or not. And therefore though they have but only a bare Historical faith without all respect unto works and manners, yet they flatter themselves, that the same is a true justifying faith, whereas if they were able to convince themselves by sound reasons, many of them (I am persuaded) would be as ready to forsake their error, they would be as willing to embrace the true justifying faith, and to express the same, by all dutiful obedience to the commandments of God in their lives, as ever they were to maintain a bare Historical faith with looseness of life. And now I attend your answer. Ans. If you desire my answer for your resolution, then mark it well. None can thoroughly know what a justifying faith is, but he only that hath it As no man can understand or comprehend what honey, and his séetnes is, though you speak never so much thereof, save he only that hath seen and tasted it: 7. So no man can understand, or comprehend, what a justifying faith, and the force thereof is, save he only, that hath it, and doth believe: And as he that hath seen and tasted honey, A justifying faith itself is the best reason of all other to prove the effectual working of the same We believe not thorough the light of natural reason and understanding but we understand by believing. needs no reasons to prove unto him the sweetness thereof, so he which hath a justifying faith, and doth believe, needs no reasons to prove unto him, the effectual force, and working of the same, it will prove and show itself. Neither comes a man by reason, and understanding, to faith, and to believe, but rather by believing he comes to understanding: For in humane Philosophy, and matters of the world, we will first by the light of reason understand the matter to be so, and then afterward we will believe it: But in spiritual things, and heavenly mysteries, faith goes before reason, and understanding comes after. For here by the light of the word we do believe those things, which neither sense can perceive, cogitation conceive, nor understanding of the mind comprehend, without the word. And hence it was, john 3. john 20. that Nichodemus, and Thomas, were so sharply reproved of our Saviour Christ, even because they would not believe, except they might be brought unto it by their natural reason and sense. Now therefore, the sum of mine answer to your demand is this. First, if a justifying faith doth not ground itself, upon the light of natural reason, to do that it doth, and to believe that it doth believe, but doth effectually work, and do that it doth, of i●●●e without reason, & beyond the c●●●city of man: Then surely it is impossible to show the effectual force, and working of the same, by arguments, and proofs of any reason. Secondly, if none can comprehend, what a justifying faith, and force thereof is, but he only that hath it, and doth believe: then doubtless he, that hath it not, cannot comprehend the sanctified force and operation of the same, in the life and conversation, by all the reasons in the world, to him they are all in vain. Thirdly, if a justifying faith, be reason sufficient of itself, and the best reason of all other, to prove the effectual working thereof in the life of that party, whomsoever it doth possess: Then what needs a man to seek further. Then for him which seeks reasons to prove, that a justifying faith must needs be fruitful in a godly life, and works, The best course is, to procure unto him, this justifying faith itself, which (as all other good graces, and gifts beside) is had and obtained by that strong and ever prevailing means with the Lord, faithful, fervent, The neglect of prayer is the Canker of Religion. and diligent prayer, the neglect and cold practice whereof is the decay, and Canker of all religion. FINIS. A Prayer and meditation before the receiving of the holy Communion, in no wise to be forgotten in thy Chamber privately. O Eternal, almighty, and most merciful Father, which of thy tender mercy to thy children, hast always fed them with spiritual and heavenly food, feeding to blessed immortality, which is the bread of life, and this bread of life is thy son, as it is written john 6.5. ver. 35. I am the bread of life, which came down from heaven: he that cometh to me shall not hunger in any wise, and he that believeth in me shall never thirst, and the bread which I shall give, is my flesh: which I will give for the life of the world. O most sweet bread, heal thou my sick soul, and feeble heart, that I may taste the sweetness of thy love: heal me of all mine infirmities, that I delight in no fairness besides thee. I do acknowledge, O Lord, that I am not worthy the least of all thy mercies, and most unworthy to receive thee under the roof of my soul, by participating thy most precious body and blood. For horrible are the sins wherewith I am defiled Woe is me Lord, for I am a man of polluted lips, and dwell among people that have unclean hearts. And yet again, my heart is wonderfully lightened when I call into mind, that thou the dear son of Almighty God, camest not into this world to call the righteous, but the sinners to repentance: for they that be whole need not the Physician, but the sick: I humbly therefore beseech thee, O Lord, by thy holy spirit, to work that in my heart, which I cannot work in myself, of myself: though I can try for my belly meat, from meat, and for my purse, coin from coin, yet can I not prove and try my conscience, so full of blindness and self-love am I, & yet this trial is required, and must be had of true Communicantes. I beseech thee therefore give me grace, that afore I presume to come to the participation thereof, I may examine myself by calling my sins to mind, searching out my ways, and confessing my sins: I may by hearty repentance return unto thee my Lord, lest otherwise by concealing my sins with judas the traitor, I eat but the bread of the Lord, against the Lord. Power into me a true and lively faith, that I never mistrust thy word annexed to thy Sacraments, which promiseth unto mankind, the remission of sins: for to eat and drink with the mouth only, is to no purpose: But faith must come thereunto and apprehend the word, with the promises annexed, for they are the grounds and principles of this Sacrament: O Lord strengthen my faith and help me, so to use thy holy Sacraments, that my weakness may be helped, true love and charity increased, my sinful life amended, & my soul comforted, through Christ my Saviour, to whom with the father, and the holy spirit, be ascribed all honour, power, and glory, for ever. Amen. A thanksgiving after the receiving of the holy Communion, especially to be used in thy Chamber privately. AS thou hast (O Lord) given me the pledges of thy love, even thy holy Sacraments, and as thou hast given me faith effectually to receive them, so good Lord give me thy blessed spirit & grace, to be heartily thankful, lest I be like the nine unthankful lepers which our Saviour cleansed: But rather let me follow the wise counsel of jesus, the son of Sirach: Above all things give thanks to him that made thee, and hath replenished thee with his goods: and what are these goods, even all that I have, or may have, either temporal, or eternal, either within me, or without me, above or beneath me, all is the Lords, & of his mercy I have them, for this blessed meat, which thou hast in thy great mercy left to thy Church, and to me as one of thy members, doth truly witness that my body sprinkled with the virtue of thy quickening flesh, as it were with celestial dew, shall rise again unto immortality and everlasting glory. O most precious and heavenly treasures, more to be desired then all the fair gold and pearls in the world. Let me never doubt of the forgiunes of my sins, which thou assurest me of by thy body and blood in thy holy covenant, concluded in thy last supper, by the breaking of bread, and giving forth the cup to thy chosen disciples, and by them to as many as are incorporated into thy Church. So that no tribulation nor anguish, nor persecution, neither, hunger, nor nakedness, neither perils, nor sword, neither death nor life, may separate me from my head, whereupon being made fast by this holy sacrament received, I as a living member do depend. And I beseech thee, O Lord, at my resurrection, from death, appoint me a place at thy heavenly table, where I may taste the new wine in the kingdom of thy father, abiding with thine elect Angels, and blessed Saints for evermore. Amen FINIS.