A Preparative for the new Passeover.  
Very profitable to be perused and read of all those who are called to the holy Table of our Lord.  
By Master William Cowper, Minister of God's word.  
Wisdoms Proclamation.  
Come, eat of my meat, and drink of the wine that I have drawn. Pro. 9.5. My fruit is better than gold, even then fine gold, and my revenues better than fine silver. Prou. 8. riches and honour are with me, durable riches and righteousness: vers. 18. He that findeth me findeth life, and shall obtain favour of the Lord. 34.  
LONDON Printed for William Ferebrand, and are to be sold in the Popes-head-Pallace, near the Royal Exchange. 1607   

TO THE RIGHT worshipful Sir David Murray, special Gentleman of the Prince his bedchamber, multiplication of mercy, grace, and Peace.  
RIght Worshipful, albeit no distance of place can disjoin them in affection, whom God hath conjoined by the band of one spirit: yet is it no small stop of that Christian conference, whereby either of them might happily edify, and be edified of others. I have therefore taken me to the next remedy, since I cannot reach towards you with my tongue, I have endeavoured by writing to bestow upon you some spiritual gift, 
Rom. 1,  according to my line or measure: for recompense of that comfort, which I have reaped of that grace of God, which is in you.  
I know these colder parts of the I'll, wherein we sojourn, do not usually render such ripe fruits as those on which the Sun beats more hotly; yet are they also profitable in their kind for nourishment, specially of such, who from their youth have been accustomed to feed upon them. Neither hath the Lord our God debarred us from Communion of that which is the greatest glory of the I'll: the Sun of righteousness hath shined upon us also. The Lord hath made our darkness to be light, 
Es, 42 16:  & led us who were blind, a way we knew not. The Lord hath set his standard amongst us. 
Esa: 49: 22  He hath not only said to the South, keep not back, but he hath also commanded the North to give, & to bring unto him his Sons from far, 
Esay. 43, 6  and his Daughters from the ends of the earth. As the going forth of the Sun is from the one end of heaven to the other, rising in the East, 
Psal. 19: 6  and running on like a mighty man, his race towards the West; so hath the Law gone forth of Zion, and the word of the Lord from jerusalem: the light of the Gospel through many nations hath come from them of the East toward us in the West, 
Esai. 2: 3.  where now it stands more marvelously, than the sun stood in Gibeon in the days of joshua, 
josh. 10 1●. Ro. 11: 25  tilth fullness of the Gentiles in these parts, the remnants of japhets' house be brought into the Tents of Sem. 
Gen 9, 27  How long it will so continue the lord knoweth.  
Now the shadows of the evening are stretched over them of the East: the Sun is gone down over their Prophets. 
Mich, 3, 6  Darkness is unto them in stead of divination. If our unthankfulness provoke the Lord to withdraw it from us, woe in like manner shall be to this land, 
Hos. 9.12  when God departs from it. There was never people before us had any more but their day of grace, some longer, some shorter: but as they had a morning, so hath an evening also overtaken them. While therefore we have the light, 
Io. 12, 35  let us walk in the light: Blessed shall we be, 
Luk. 19 42  if we know those things which belong to our peace: for in our days, that promise which the Lord made 2000 six hundred years ago, is abundantly performed; that he would give the ends of the earth to his Son for a possession: 
Psalm. 2.  Happy are they among us, who shall be found of that number, sought out by the candle of the Gospel, 
Luk. 15: 8  as pieces of lost money, and like wandering Sheep taken out of the mouth of the Lion, and given in a gift to Christ, that he may save them: these are the redeemed of the Lord, let them praise the Lord; and among them come ye in also, and give glory to God: take in your heart and mouth with David, 
Psal. 16: 6  that Song of thanksgiving: The lines▪ are fa●●en unto me in pleasant places: and I have a fair heritage.  
It is written of Theodosius, that he thanked God more, for that he was a Christian, then for that he was an Emperor; because the glory he had by the one would vanish, but the benefits he enjoyed by the other, he knew were to continue for ever: and though it may be most justly great matter of your joy, that by the fatherly care of our Gracious Sovereign, ye have been placed a domestic attendant on his majesties most princely Son, even from his very Cradle (wherein hitherto you have been praised for fidelity, & I hope shall be so to the end) yet let this be your greatest glory, that the Lord hath made you partaker of that blessing which cometh by the gospel, and given you the earnest of that inheritance prepared for them, who are sanctified by Faith in Christ jesus, for increase whereof in you, 
Act. 20: 32.  as I daily send up my weak prayers unto the Lord, so shall I be abundantly contented to know that these small fruits of my husbandry, which have grown this last Summer in the pleasant valley of Perth, not far from your native soil, m ay be any way profitable to confirm and establish that which GOD hath wrought in you. Let them therefore (Right worshipful) come towards you, As those fruits which jacob sent to joseph from Canaan Southward, to more plentiful Egypt; 
Gene. 43, 11  though not as supplements of your need, yet as testimonies of that love which I bear toward you in the Lord, to whose mercy I commend you for ever in jesus Christ.  
Your W. in the Lord jesus, M. William Cowper, Minister of Christ his evangel at Perth.   


Go conquest credit from a heavenly heart,  
Thou little volume of a larger light:  
Thy worthy Patron, soon will take thy part,  
For Sympathy, fore thou come in his sight,  
The Eagle mounts by other Fowls in flight,  
So doth this Preacher in his subject soar:  
His spirit transported, runs the race aright,  
Unto that feast that lasts for evermore.  
Get up, good Reader, follow him therefore,  
That thou may meet with they Bridegroom above,  
Address thee here, with duty to adore,  
Thy King, thy crown, thy light, thy life, thy love,  
Read and revolve, revolve again and reed,  
here let thy soul on heavenly Manna feed.  
M. W. Buchanan.   

IF any Icare in this earthly Crete,  
Imprisoned in the Labyrinth of sin:  
Lies famished for hunger, at the feet  
Ofspirituall Minos, that hath locked him in:  
Come, here's a Dedall that will make him meet,  
With heavenly wings, sins deadly clouds to twin  
And set him at God's Table there to dine,  
On God with God, by soul's repast Divine.  
john Stewart.    

The Principal points of Doctrine, contained in this Treatise.  
WHat a fervent desire christians have to be united with Christ. 
s●ct. 1  Death is desired by them in so far as it is a mean of this Union. 
1  Inexcusable then are they who neglect this holy sacrament. 
sect. 2  How shall it be thought they will suffer with him on mount Caluarie, who refuse to banquet with him in his Parlour. 
2  Penitent sinners should wait for this Table with such affection, as these sick persons waited on the waters of Bethesda. 
sect. 3  At Siloam pool, only he was healed, who first stepped down, not so at Shiloh his Table. 
3  Yet there is great danger in coming without preparation. 
sect. 4.  Two parts of the precept, fi●st that we try, secondly that we eat, last part fi●st handled, and why. 
sect. 5  We are bound by the Lords command to communicate. 
sect. 6  But an apostate man will eat where God forbids him, and will not eat where God commands him. 
sect. 7  Believing the Seducer and not the saviour. 
7  Ignorance is the mother of all recusancy to communicate. 
sect. 8  Some refuse, because they know not the excellency of this Sacrament. 
sect. 9  These are foolish like Naaman, reckoning the Rivers of Damascus better than the waters of Israel. 
9  Worldlings refuse not a good gift, although given by small means. 
sect. 10  far less should Christians refuse this heavenly gift, because it is propined by earthly means. 
10  The less we see in this Table, the more we are bound to believe. 
sect. 10  Others refuse upon pretended reasons, 
sect. 11  Their reasons refuted: first if it be want of preparation, the fault is their own. 
11  Secondly if it be variance with their neighbour, they excuse one sin by an other. 
11  Better excuses than these rejected by christ. 
sect 12  They who excuse their recusancy, because of variance, are yet further convinced. 
sect. 13  In effect they prefer Barrabas to christ, 
sect. 14  who will rather renounce their communion with christ, then renounce their wicked will. 
14  They consent not to the marriage of the Lamb who refuse the smallest token of his love. 
14  They love not christ, who refuse to communicate: 
sect. 15.  Ignorance of both the sorts of Recusants discovered. 
sect. 16  They refuse to eat of that bread which christ calleth his body. 
16  In this sacrament are things of sundry kinds, which must be distinguished. 
sect. 17  Yet are they so to be distinguished, that we destroy not their Union. 
sect. 18  Three rules to be observed in the right discerning of the Lords body. 
sect. 19  First rule is, that every thing in this sacrament be taken up in the own kind. 
sect. 20  Against this rule fail Papists; and how. 
20  Against it fail also bastard professors; 
sect. 21  Not considering that here the bread and wine are changed. 
21  The second rule is, that this sacrament be used according to Christ's institution. 
sect. 22  Papists fail against this rule also. 
22  sacrilegiously they abstract the use of the cup from the people. 
sect. 23  The Pope and Council contrary. 
23  The third rule is, that this sacrament be used to the right ends. 
sect. 24  The first end of this sacrament, is a thankful commemoration of Christ's death. 
sect. 24  Error of Concomitance disproved. 
sect. 25  Concomitance destroyeth the first end of this sacrament. 
25  The second end of this sacrament, is the communication of Christ, to them who are his. 
sect. 26  In this sacrament, christ is truly exhibited & given. 
sect. 27  Yet is not he received of every one, who receiveth the bread. 
sect. 28  For there is a d●fference between exhibition and acceptation. 
28  The wicked eat not Christ in the sacrament. 
28  Conclusion of the first part of the precept is, they refuse a great gift, who refuse to communicate. 
sect. 29  The second part of the precept commands trial before communion. 
sect. 30  For the Lord will not that this table be a snare to us, as was Absaloms' to Ammon. 
30  Yet many so make it, not considering who they are themselves. 
sect. 31  Banquetters at this Table s●ould be holy persons. 
sect 32  unreverent handling of holy things, hath never been left unpunished. 
32  Neither will the Lord show us his presence without our preparation. 
32  Excellency of this sacrament. 
sect. 33  An exhortation to come unto it with reverence. 
sect. 34  That we putnot new wine into old vessels. 
34  Comfort for the tender conscience, cast down with the sight of sin after trial. 
sect. 35  Two sorts of trial, one of things perfect, another of things imperfect. 
35  The trial here commanded is a searching out of our imperfections. 
35  And therefore should we not be discouraged, although after trial we find them to be many 
sect. 36.  This comfort confirmed by considering those who were bidden to the banquet: 
sect. 37  Banquetters there, were the poor, the maimed, the halt and the blind 
37  This trial is not that daily and ordinary trial required in all our actions. 
sect. 38  Daily trial moste necessary. 
38  Miserable is their state, who live without daily trial, they die like Achitophel, putting their house in order, not their soul in order. 
sect. 39  But a singular and extraordinary trial is required before communion. 
sect: 40  Every new sight of ourself discovereth a new corruption. 
40  What a laborious work is enjoined to man, when he is commanded to try himself. 
sect. 41  Man being well tried, shall appear a new found world of wickedness. 
sect. 42  Four bands of cogitations, which oppress the mind. 
42  Two things necessary for this trial. 
sect. 43  First the spirit of God. 
43  Next the word of God. 
sect. 44  For every imperfect thing must be tried by an other than itself. 
44  Many try themselves by wrong rules, and are deceived. 
44  How we may profit by comparing ourselves with others. 
sect, 45  It is not enough that Pastors and Elders t●y us, we must try ourselves. 
sect 46  For others cannot know whether thou come to the Table as a john, or as a judas. 
46  Let every man therefore ask for himself, is it I Lord▪ 
46  We should try ourselves & not other men. 
sect. 47  This reproveth them, who before communion trieth faults done to them, more than sins done by them. 
47  But it taketh not away brotherly admonition, 
s. 48  The chief points of preparation before communion, are two. 
sect. 49  First that we lay aside our old sins. 
49  Otherways no communion with the Lord. 
49  How Esther was purified, ereshe was presented to Ahasuerus. 
49  Without divorcementfrom our old sins, no marriage with the Lamb. 
sect. 50  Not a general confession, but a particular inquisition should be made of our sins. 
sect 51  The second point ofpreparation is, that we put on the new christian disposition, consisting in these three; 
sect. 52  First that toward God we be holy, and heavenly minded. 
sect. 53  So that we become weary of our earthly pilgrimage; 
53  And never rest till we return to the Lord, 
sect. 54  For our souls cannot rest but in him. 
54  Two things profitable to help us to this heavenly disposition. 
sect. 55  Consideration of the place wherein this Sacrament was instituted. 
55  Consideration of the time. 
55  The time warneth us to celebrate this supper like a Passeover. 
55  But most of all, the meditation of the love of God is profitable to work in us this heavenly disposition. 
sect. 56  It is not a light Meditation of this love, that will raise up our hearts. 
56  Never such love showed in the world, as Christ jesus hath showed unto us. 
sect. 57  Stronger than the love of jonathan to David. 
57  Or the love of any mother to her children. 
57  A proof of Christ his wonderful love towards us. 
sect. 58  Christ on the cross prepared as a food in the sacrament, is exhibited unto us. 
58  What a notable comfort we have here, that this banquet begun on earth, shallbe fulfilled in heaven 
sect. 59  Worldlings if they were touched with a sense of this love would forsake all & follow christ. 
sect. 60  Sinful women would change their life like Marie Magdalen. 
60  And sinful men would change their life like Matthew the publican. 
60  The second part of our new christian disposition, is that toward our neighbours we be loving. 
sect. 61  Without love we cannot be of the communion of saints. 
61  By what effects is our love to be tried. 
sect. 62  Readiness to forgive a rare virtue. 
62  Christians live now like jews and Samaritans ofolde. 
62  As men are mortal, so should their anger be. 
62  Readiness to do good unto others is as rare a virtue. 
sect. 63  Professors now live like the sons of Anak, churlish Na●all, or the rich Glutton. 
63  The third point of our new Christian disposition is, that we be sober & little in our own eyes. 
sect. 64  With Mephibosheth, jacob, the Centurion, the woman of Canaan, and Elizabeth. 
64  How necessary our humiliation is, for our union with God. 
64  With this inward humility, we should also, have an hungering for the Lord's salvation, 
sect, 65  For the Lord will fill the hungry, 
65  None meet banquetters here, who are not hungry: 
66  The comfortable fruit arising to them, who after prescribed preparation communicate at this holy table: 
66    

A PREPARATIVE for the new Passeover.  1. COR. 11.28. 
Let a man therefore try himself, and so let him eat of this bread, and drink of this cup.  
My help is in the name of the Lord.  
'tis the soul of a Christi●an longeth for nothing more, 
The fervent desire of a Christian to be united with Christ. Phil. 3.8  then to be fully united with the Lord jesus; so doth he greatly account of every mean, whereby t●is Union is advanced. The Apostle S. Paul was so inflamed with the love of christ, that in comparison of him, he esteemed all other things to be but dung, and every thing an advantage that might serve to conjoin him with Christ: for albeit the nature of man abhorreth nothing more than d●ath (yea even the soul of the godly desires not to lay aside the body, 
Death should be desired so far▪ as it is a mean of this union. 2. Cor. 5.4.  if it might stand with the Lords dispensation, which the Apostle is not ashamed to protest of himself: We would no● (saith he) be unclothed, but would be clothed upon, that mortality might be swallowed up of life) Yet did the love of Christ so far overcome him, that he was content through the valley of death to follow his Lord, yea most desirous to be dissolved by death, 
Phil. 1.23  in so much as he knew it to be a mean to conjoin him nearer with Christ.  
And herein he stands up to witness unto us, 
Sect. 2 Inexcusable them are the neglecters of this holy sacrament  that unless we have a most fervent desire to participate of this holy Sacrament, which the Lord hath instituted to seal up, & increase our spiritual Communion with him; we are manifestly convinced to b●e such, as in whom there is no love of the Lord jesus: If we will not go with him to eat and drink in his Parlour at jerusalem, it is not likely that we will follow him out of the City▪ 
They will not suffer with him on mount Caluarie, who refuse to banquet with him in his parlour. He. 13.13 Euseb. ●●: 3 Cap: 36  bearing his reproach to be crucified with him on mount calvary. The Apostle is desirous to go through death, that he might come to Christ: & it was the notable word of that ancient Ignatius, the scholar of Christ's best beloved Disciple Saint john. Nihil visibilium moror, nihil invisibilium modo Christum acquiram. I stand (said he) upon nothing visible, nor invisible: I care not what torments come upon me, so that I enjoy Christ jesus: and will not we then (casting away all impediments) come joyfully forward to this holy Table, wherein our blessed Saviour communicates himself unto us, and whereunto this day so lovingly he invites us? Now he stands at the door, an● he knocks, offering to come in, and sup with them who will open unto him. 
Reu. 3.20  Now the master shall say to his Disciples: 
Ma. 26.16  Take ye and eat, this is my body. Now says the bridegroom to his friends: Eat, O my friends, 
Cant. 5.1  and m●ke you merry my well-beloved. Now doth the Angel intimate that proclamation, which hereafter will be resounded with greater joy from heaven: 
Reu. 19.7.  Let us be glad and rejoice, for the marriage of the Lamb is come. And now the Saviour calls upon sinners with outstretched arms: 
Math. 11.28.  Come to me all ye who are weary, and laden, and I will refresh you.  
These diseased creatures who lay at the pool of Bethesda, 
Sect. 3  waited diligently on the occasion, 

We should come tothiss holy table more fervently, then tho●e diseased persons hasted to the waters of Siloam. john. 5, ●. john. 9, 7. Gene. 49 10.  
joh. 1, 14 At Stroam pool, only he was healed, who first stepped down: not so at ●h●o● his Table.   when they should step down into the water: for he that first stepped in, after the Angel had troubled the water, was made whole, whatsoever his disease was: Praised be God, though we have not now these waters of Siloam, wherein with that blind man we may cure our bodily diseases; we have the waters of that Shiloh, of the which, who soever drinks shall not thirst any more: these are the waters of life, that are able to cure all our spiritual infirmities, the benefit is not restrained to one, that first sits down at his Table, but is extended to all those who make themselves ready to come unto him. Let us not therefore neglect so fair an occasion of grace, but let us up and arise, let the Bride make herself ready, and go forth to meet the Bridegroom. Let us begin in this Wilderness to eat the fruits of our promised Canaan, which is above: Let us open to the King of glory that knocks: let us go to our Saviour that cries Come, and joyfully communicate with our Lord, who commands Take and eat●, This is my body. For here is given the greatest gift, and that in the most excellent manner, that God hath to give on earth unto the sons of men: for here he giveth it, as it were with both his hands, that is, not only by his word, but also by his Sacrament only; take heed to this warning, Let a man try himself, and so let him eat  
There is danger in hearing of the word, 
Sect. 4 But there is a danger in coming without preparation Luk. ●. 18  and therefore our Saviour forewarns us: Take heed how you hear. There is danger also in communicating: in the preceding verse the Apostle forewarned us of it; He that eats of this bread, and drinks of this cup of the Lord unworthily, is guilty of the body and blood of the Lord. In the subsequent verse he forewarns us also of the danger. He that eats and drinks unworthily, eateth and drinketh his own damnation. And in this interjected verse, which now by the grace of God we have to handle, he showeth us the way how to eschew them both, and therefore let us hearken the more attentively unto it.  

Sect. 5. Two parts of this precept.  This precept hath two parts: in the first we are commanded to try before we eat; in the second we are commanded to eat after trial. Before we communicate, 
1. That we try.  he requires trial; and after trial he commands to communicate: and so he encounters with two sorts of men, 
2 That we eat.  whereof the one eats of this bread, and tries not; and these fail against the first: the other tries themselves, but eats not of this bread, and these fail against the second; both of them are here corrected by the Apostles precept. In handling whereof, 
Last part of the precept first handled, and why:  we begin first at the last part, that such as are resolved to bide away, if it please God, may be made willing to come; and then by God his grace, we shall return to the first, that such as are willing to come, may be instructed how they should communicate.  

Sect. 6 We are bound by God's command to eat at this ●able.  And so let h●m eat. It is not then as ye may perceive, left free unto men to communicate or abstain from the communion, as they please; but we are bound by a commandment to eat and drink at this Table. Do this (said our Saviour) in remembrance of me. Our first father Adam failed in eating of that tree of knowledge of good and evil, whereof God forbade him to eat; but many of his sonnesfailes in refusing to eat of that tree oflife, whereof God commands them to eat. In their word they condemn the fact of their fathers, because they were, Sicut omnium parents, ita omnium peremtores, 
Bern. super evan. missus: hom. 2.  & prius peremptores quam parents: perishers of their posterity ere ever they were parents; and in their deed they are daily imitators of their folly. It was a punishment unto Adam to be debarred from the tree of life, and it is but a pastime to many of his foolish posterity to debar themselves from it. 
sect. 7. The Apostate man will eat where God forbids him, and will not eat, where god commands him. Mat. 24. ●●.   
Thus stands the corrupt nature of man still in contrary terms with the Lord, And the children fulfilles the measure of their father's iniquity: where God forbids man to eat, there will he eat, and where the Lord commands him to eat there will he not eat. The Serpent spoke from the earth: albeit ye eat of that tree (which God hath forbidden) ye shall not die, and man hearkened unto it. The Lord jesus speaks from heaven, come and eat of the tree of life, and ye shall live; bu● man will not hear him. O silly and fearful Rebellion, 
Because the seducer is believed, & not the saviour. Prou. 9.5  the seducer is believed and the Saviour is not believed. This day wisdom hath prepared his Table, he calls upon you all: Come and eat of my meat, and drink of the wine that I have drawn: he that findeth me findeth life, and shall obtain the favour of the Lord; 
Pro. 8.34  but he that sinneth against me, hurteth his own soul, and all that hate me love death. Thus are we lovingly called, and fairly forewarned, and all these are made inexcusable that will none of his counsel, they will not eat of this bread, but shall eat of a worse: For they shall eat the fruit of their own way, and be● filled with their own devices, their paths shall tend unto death, 
Pro. 1.30 and 31.  because they refuse to lay hold on the tree of life.  
What ever be the pretended excuse of these Recusants, 
sect. 8. Ignorance is the mother of recu●ancie.  ignorance is the mother of their sin, and therefore may I say that unto them, which the Lord jesus said unto that Samaritan Woman: If thou knew the gift of God, 
joh. 4.10  and who it is that says to thee, give me a drink, thou wouldst have asked of him, and he would have given thee the water of life. This sweet gradation of our Saviour his words: If ●hou knew thou wouldst ask, if thou asked I would give, evidently points out the sin of these men to b●e (as I have said) the Daughter of ignorance; whereas out of doubt, if they knew the gift that is given them here by god, they would answer with those jews, Lord evermore give us this bread, 
joh. 6.34  & with that Samaritan woman, when she was better informed, 
joh. 4.15  Lord evermore give me of that water to drink, that I thirst no more.  
But that we may deal particularly with such as refuse, 
sect. 9 some refuse to communicate because they know not the excellency of this sacrament.  we are to know, that albeit, this their rebellion proceeds of ignorance; yet they who refuse, are ofsundrie ranks, some knows not the utility and excellency of this Sacrament: these think they may be Christians good enough, although no Communicants: they look to this table with natural eyes, they judge of it by things which they see, and so despise it, because after their reckoning, they have better replenished tables at home. 
These are foolishlike Naaman the Syrian ●. King. 5.10.12  These are like Naaman the Syrian, who came to Elisha to be cured of his leprosy; he was commanded to go & wash himself seven times in jordan, which at the first he disdained to do: are not (said he) Aabanah and Pharpar rivers of Damascus better than all the waters of Israel? ●e contemned the means commanded by the Prophet; he went away in displeasure, and his leprosy went with him: but after ward, when he reverently used the means prescribed unto him: he was made clean of his leprosy. Wherein we are taught, not to despise the ordinance of God, although it seem never so base unto natural judgement: It pleaseth God by the foolishness of preaching, 
1. Cor. 1 ●1·  to save them who believe, and he hath in like manner appointed this Sacrament for communication of his Christ to them who are his. 
sect. 10. Worldlings will not refuse a good gift although given by small means.   
Let a man therefore be content to take salvation out of the hand of God, by such means as he in his wisdom hath concluded to give it: No worldling will refuse treasure of gold, although it were given him in a Box of Wood; nor a pre●ious Pearl propined to him in a purse of Leather: and we see that noble personages disdain not to take infeftments of stately buildings, and fair inheritances, by acceptation of a contemptible little piece of earth and stone: and shall a Christian refuse so excellent a gift, because it is given by so small a mean? far be it from us, that we should examine the ordinance of God, 
Jailer lesse should christians refuse this heavenly gift, because it is propined by earthly means.  but rather that we prepare ourselves in faith and fear to obey it: let us not look to the means, but to the blessing by Gods promise annexed to the means; to the gift more than to the manner of giving. In this banquet we must learn to exercise our faith, not to satisfy our senses, it is no banquet for our body: if so the Lord had intended it, he could have furnished his Table with delicate things, & made thee a banquet far exceeding that which Ahasuerus made to the Princes and governors of his provinces: 
Est. 1.3.  For all the Fowls of the air and beasts that feed on mountains and f●eldes are hi●. 
Psal. 50.10.  He may command as his own, all the creatures of his three store houses, 
The less we see in this table, the more we are bound to believe.  the Air, the Earth and the Sea, but heareth less we see, the more we are bound to believe. Say with unbelieving Naaman, what better is this Bread and Wine then other Bread and Wine? such blasphemies sometime hath fallen out of the mouths of ignorants, whose darkness we shall (God willing) discover by the light ofGods word hereafter: for the present, my conclusion to the Recusant is, that if as thou pretend, thou be a Lover ofChrist; then wilt thou esteem every new token of his love, a new benefit unto thee; and what ever he puts in thine hand as a pledge of himself, in that respect it shall be dearer unto thee, than all the world beside.  

sect. 11. Others refuse on pretended reasons.  Others again there are, who knows both the utility, and excellency of this Sacrament, and yet refuse to communicate (but as they think) with a reason, pretending that it is not contempt but reverence of the Sacrament, which makes them to abstain. To whom I answer, that there is no excuse in the world can warrant a man to bide back from Christ jesus, when he calls upon him: for what art thou able to allege? 
Their reasons refuted.  want of preparation? the fault is thine own: for since the marriage of the Lamb is come, and thou art warned thereunto, 
1 If it be want of preparation, the fault is their own  why dost thou not make thyself ready, and remove the impediments? And yet if thou allege that common excuse of the ignorant multitude, that thou art at variance with thy neighbour, by reason of some injuries done to thee, not as yet repaired by him, nor to be borne withal and digested by thee; 
2 If it be variance with their neighbour they excuse one sin by another.  what dost thou, but by a singular subtlety of Satan, excuse one sin by another, as who would teach thee to wash away the spots of thy face with puddle water: were not that in stead of cleansing, to make thyself more unclean, and thou while as thou wilt justify thy contempt ofGod his calling, by alleging thy unsanctified affection and heart that cannot forgive; dost no other thing, but make thyself guilty of a double rebellion, as one that will not discharge thy Christian duty, neither to God nor man. 
sect. 12. Better excuses than these rejected by christ   
Consider I pray thee, the excuses pretended by these who were bidden to the marriage of the great King, and com●pare them with thine: one of them said, I have bought a farm and will go see it; Another said, I have bought five yoke of Oxen, 
Mat. 22.4  and must go prove them: And the third said, I have married a wife, and may not come. The worst of their excuses is better than thine, and yet were they all repelled: the use ofhusbandrie and ambergris and the duty that a man oweth unto his wife, are sometime lawful, albeit not to be preferred unto that duty we owe unto jesus Christ: but that thou should live at variance with thy neighbour, & carry within thee a heart that cannot forgive, is never lawful. If that which sometime is lawful, 
sect· 13. They who excuse their recusancy, because of variance, are further convinced  cannot excuse thy delaying to come unto Christ when he calls upon thee, what mockery of God is it to allege that which never is lawful?  
And here also beside the offence done against thy God, consider what prejudice thou dost unto thyself; what folly is this, that because thy neighbour hath sinned against thee, thou wilt also sin against thine own soul? I suppose as thou hast said, he hath wounded thee and hurt thee in thy body, goods, or name, is that a reason why thou shouldest contemn the calling of Christ, who offers to cure thy wounds, and heal all the infirmities of thy soul: yea to pacify all those passions and perturbations of mind, wherewith thy impatience disquiets thee? he forewarned his own, that in the world, 
john 16 33  they should find trouble, but in him they should have peace: Ifthou find (as he forespoke) trouble in the world, why wilt thou not go and seek that peace in him, which he hath promised? As to thy right, I require not thou shouldest lose it; neither yet forbid I, that by ordinary means ●hou shouldst seek a redress of these wrongs, which against order are done unto thee: for the law is the stay of confusion, & the sinew of the Commonwealth; without which, no fellowship can be entertained amongst men▪ & God hath appointed the Magistrate, that unto good men he should be like the Rain unto Fields new mown, 
Psal. 726.  under whom they may flourish; but should be to the wicked like that Westerly wind, which drove those Locusts into the red Sea, 
Exod. 10.13  that troubled the land: but as to g●udge, rancour, hatred, malice, & such like. What have they to do in the heart of the child of God? Since we are commanded to forgive one another, even as God for Christ's sake forgave us: & plainly foretold, that if we do not forgive men their trespasses, 
Mat. 6.15  no more will our father forgive us our trespasses. A fearful recompense that we should possess our own sins, because we will not forgive the sins of others: Certainly thou that dost so, givest out a hard sentence against thyself: for in steed of mercy thou criest for judgement, as oft as thou prayest, forgive me my sins as I forgive them that have sinned against me: for that is, Lord forgive me not at all  

sect. 14. They who do so, prefer Barrabas unto christ  It was a horrible sin of the jews that they preferred Barrabas a wicked malefactor to the Lord; but I pray thee consider, how near thy sin draws to theirs, if thou judge rightly of it: for when thou refusest to come to this holy table, unless thou have amends of such wrongs as are done unto thee, 
Renouncing their communion with christ, before they ren ounce their own wicked will.  thou sayst in effect, rather than I'll renouncemy will, I will renounce my part of christ, & communion with him; for here is the very question: whether wilt thou forsake thy communion with christ or thine own corrupted wil● say not now to me these are hard speeches, God forbid that every one who is no partaker of this sacrament, should in so doing, forfeit his part of communion with Christ. I grant indeed they are hard speeches, but true speeches, & no harder than thy sin deserveth: for I pray thee, to what end did our Saviour institute this sacrament? was it not that in it he might communicate himself to thee? how canst thou then excuse thyself, & say thou hast not rejected him, seeing thou rejects the means whereby he is given to thee? When Eli●zer the servant of Abra. 
Gen 2●●3 We consent not to th● marriage of the Lamb, unless we r●ceue the smallest token of his love. Gen. 24 53 2. cor. 5 20  sought Rebecca in marriage unto Isaac, what way did she testify her consent? surely not only by word, but by acceptation of those jewels of silver and gold, which he gave her as love tokens in the name of Isaac. Now we are sent forth to you as the Ambassadors of the living God to win you in marriage unto his son & to prepare you, that ye may be presented a chaste spouse unto him: & we are commanded to minister unto you this holy sacrament as a pledge of his love towards you. I● ye agree to the marriage, and be content to forsake your father's house, and go with us to the house of Abraham: then testify your consent by receiving these holy tokens of his love, which in his name we exh bit unto you: but if ye will not, then shall we stand up as witnesses against you, that we have called you, and ye refused to come.  

Sect. 15 They love not Christ who wilfully refuse to communicate.  O man! what wilt thou do for thy Christ, that wilt not come and banquet with him at his Table? how canst thou say thou lovest him, when so small an impediment keep●s thee back from going unto him? hast thou not cause to hang down thy head for shame, when thou art convinced to have less love to thy Saviour then Esau had to Jacob's pottage; 
Gen. 25.30  for love of them he sold his birthright, which he should have kept: but thou for love of Christ, wilt not forsake thy corrupted will, which thou art bound to abandon. 
Gen. 22 10  Abraham for the love of God, was content with his own hands to slay his only lawful Son; and thou for the love of God, wilt not slay thy unlawful bastard affections, nor do the holy will of God, except thy wicked will be first fulfilled. This evidently proves that ●hou hast not Abraham for thy father, 
1. john. 3  but art of the race of wicked Cain, that hated his Brother unto the death Assuredly, except thou repent, that merciless judgement abides thee, presignified in that merciless servant, who having gotten mercy from his King, could show none to his Companion: Oughtest not thou to have had pity on thy fellow, as I had pity on thee? Thy former sins shall be imputed unto thee, and thou shalt be delivered to the jailor, till thou pay all that is due unto thy Lord, which thou shalt never be able to do.  
But that the pitiful ignorance of both these sorts of Recusants may the better appear, 
sect. 16. Ignorance of both the sorts of recusants discovered  and farther light may arise to such as are willing to communicate; we are to consider what a banquet this is, and what are the delicates, unto the participation whereof, we are here called. The Apostle saith not, let a man eat bread & drink wine, but let him eat of This bread & drink of this Cup. The particle (This) tells us it is no common bread & wine: no surely, the comfort is great▪ that we are commanded to eat of that bread, whereof our Saviour saith, 
They refuse to eat of this bread which Christ calls his 〈◊〉  This is my body, and to drink of that Cup which he calls His blood of the New Testament shed for the remission of the sins of many. He that eats of my bread, & drinks of any cup unworthily becomes guilty of the abuse of God's creatures: but he that eats of this Bread, and drinks of this cup unworthily, becomes guilty of the body and blood of the Lord, and eats his own damnation▪ because he discerneth not the lords body.  
And therefore that we fall not into this fearful sin, 
sect. 17 In this sacrament are things of sundry kinds, whi●h must be distinguished.  we are to know that this Sacrament is not a simple thing, but a compound, wherein are things of sundry kinds which must be distinguished; and so the word of discerning, imports that secret. There are here things o● sund●ie sorts, we must discern every thing in the own kind: so our Saviour taught us, and after him his Apostles: and this truth from them the ancient Fathers have delivered unto us: Eucharistia (said Irenaeus) ex ●uabus r●bu● constat, ●erren● et caelesti The Eucharist consists of two kind of things, 
Iren. lib. 4 con. Valent cap. 34.  the one earthly▪ the other heavenly; And Augustine, calleth it v●sibile st●num inu●fibilis gratiae: the visible sign of invisible grace. 
Mac. hom  And Macarius calleth this bread & wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplary figurae seut●p● carnis et sauguinis Christ's. Resemblances, figures & types of the body & blood of Christ jesus. Now it is ●u●e that a type, pattern, or figure must ever be distinguished from that, whereof it is a figure. This sacrament then being a compound thing must be considered, not as a simple, but as a compound thing: If it be asked whether a man be earthly or heavennly, because he is a compound creature? It must be answered by a distinction. If it be asked how a Christian, being on the earth, the Apostle saith, that he hath his c●nconuersation in the Heavens? it must be answered by a distinction; And if also it be asked whether this Sacrament be an earthly or an heavenly thing, how the sign is given, & how the thing signified: how Christ jesus is in the heaven, & yet present in this Sacrament? All these I say must be answered by a distinction: 
Aug. in 10 cap. 7. Tract. 29.  Sursum est dominus (said Augustin) sedetiam hic est veritas dominus: corpus enim domini in quo resurrexit uno loco esse potest, veri●as eius ubique diffusa est. Our Lord is above in heaven, yet here also is our Lord, as he is the truth; for the body of our lord, in which he arose from death, can be but in one place, but his truth is diffused into every place. And again, Ibat per id quod hom● erat, & manebat per id quod deus: ibat per id quod uno loco erat, & manebat per id quod ubique erat: He went hence by that which was Man, he stayed by that which was God: he went away by that which was but in one place, he stayed by that which was in all places. And again: Ascendit super omnes coelos corpore non recessit maiestate: He ascended above all the heavens in his body, but he departed not hence in his Majesty. And Cyrill in like manner: Non enim quia nunc non adest in carne ex eo outes, 
Cyril. catech. 14.  quo● spiritu medio hic non ad●it: Think not that with his spirit he is not here amongst us, because he is not now amongst us with his body. Thus ye see we must use a distinction.  

Sect. 18 Yet are they so to be distinguished, that we destroy not their union.  And yet albeit we are forced here to acknowledge the sundry natures of things compound, and consider them in their own kinds: we must for all that take heed to the wonderful union, and sacramental conjunction that is between them, which is so straight, that unto the right receiver, they are inseparable, for the which also the earthly thing receives the name of the heavenly. And this must also be considered, lest on the other hand separating those things which God hath conjoined, we make this Bread, and this Wine, but naked and bare signs; and so justly incur that blame, which our adversaries unjustly would lay upon us: and in like manner this punishment which here the Lord threatens against them, who are evil discerners.  
We are therefore to consider, 
sect. 19 Three rules to be observed in the right discerning of the Lords body.  that for the right discerning of the Lords body, these three rules are to be observed: First, that in this Sacrament we take up every thing in the own nature, & kind. Next that we use every one of them in the manner appointed by Christ, & with reverence that is due unto them. And thirdly, that this Sacrament be celebrated unto the right ends, for which our Saviour appointed it. 
sect. 20. 1. Rule, That every thing in this sacrament be take en up in the own kind. Act. 412   
Against the first▪ fails both Papists and bastard professors: Papists are evil discerners, because they take the sign for the thing signified; the earthly thing for the heavenly: The men of Lystr● were evil discerners, when they took Paul and Barnabas for jupiter and Mercurius, Gods in their account; and therefore would have worshipped them as Gods: but (in this light) far blinderarethey, who will adore a creature in steed of the creator, and that with the same kind of worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by their own confession is due to God only. They allege for their error the word of truth: 
Papists are evil discerners and why?  jesus Christ speaking (say they) of the bread, called it his body; we say in like manner, that this bread is Christ's body, but sacramental●ye: but deny that the bread i● transubstantiate into the very natural body of Christ, as they against the principles of faith and nature, falsely affirm. It is strange to see what backward perverse handlers of holy scripture, these men be: where they should stick to the letter, they enforce an allegory to serve their purpose. What plainer History then that which Moses hath: 
Gen. 1.16  God made two great lights: the greater ●o rule the day, the lesser 〈◊〉 rule the night: yet is this place violently wrested, when out of it they will gather, that the Papal digni●ie, which (as they say) God hath appointed to rul● over the spirituality, is greater than the regal; and that the Pope by as many degrees excelleth the Emperor, as the Sun excels the Moon. And again, where the Spirit of God useth a figure, there they stick to the Letter, These words according to the Letter: M●ndant fla●●ium, command an impiety: And therefore by Augustine's rule, should be esteemed figurative: Si pracepti●a locutio est, aut flagitium, 
Aug. de doct. christiana. lib. 3, cap. ●6.  aut facinus vetans, aut utilitatem & beneficentiam ●●bens, non est figurata loqu●tio: si aute● flagitium vel facinus videtur i●bere, au▪ utilitatem aut beneficentiam vetare, figurata locutio est (nisi manduca●eritis (inquit Christus) carnem filii hominis, facinus jubere videtur) figura est ergo praecipiens passion● domini esse communicandum et suaniter & vt●liter reco●dendum in memoria, quod pro nobis car● eius crucifixa sit. If a speech of precept, either forbid some sin, or heinous deed, or else command a profitable or good deed, then is it no figurative speech; but if it seem to command a sin or heinous deed, or forbid a profitable & honest action, than it is a figurative speech: unless thou eat of the flesh of the son of Man (saith Christ) here he seems to command a heinous action and therefore ●t is a figure commanding us to communicate with Christ's passion, and sweetly & profitably to lay this up in our memory that his flesh was crucified for us. And after this manner also the perpetual phrase of the holy spirit doth teach us to interpret them, when he calls Circumcision, the Covenant; the Lamb, the Passeover; Baptism, the Laver of regeneration: the Wine, the cup of th● new Testament: In all these they are forced to acknowledge a figure: Only here, This is my body, they will adhere to the letter. The learned & godly fathers, have with us also acknowledged this for a Sacramental speech: so Tertul. expounds, 
Tert li. 4. cont. Mar. Aug. in P●al. ●.  Hoc est corpus meum, id est figura corporis mei: This is my body: that is, the figure of my body. And again: Dominus pane corpus suum r●prae●●ntat: God represents or resembles his body by bread. And Augustine said in like manner: Non dubitavit dicere hoc est corpus meum, cum fignum daret corporis sui. He doubted not to say. This is my body, when he gave only a sign of his body. And again, judam adhibuit ad conuiu●um, in quo corporis & sanguinis sui figuram commendavit discipulis. Christ admitted judas to his supper, in which he comm●nded to his disciples the figure of his body and blood. As jesus Christis called a stone, and called bread: so is this bread called his body, & that says Ber. is Per significationem non proprietatem by signification, not that properly it is so. 

Ber. in ass. Mariae. serm. 5.  
sect. 21. Bastard professors esteeming less of this bread and wine than they should, are also evil discerners. Iren. cont. Valent. lib. 4. ca 34.    
And as for carnal professors, they are also evil discerners, because they esteem less of this Bread and Wine than they ought, putting no difference between it and comm●n bread and wine, whereas it is not so indeed; for in all the world there is not the like of This bread and this wine, except in the like action: it is changed by the ordinance of Christ, and virtue of his institution: not changed in the substance, but in the use and end: Panis (enim) ●●rrenu● percipiens vocationem de●, iam non communis panis est, sed Eucharistia: for that earthly receiving God's appointment, is now no common bread, but the Eucharist. The Lord who calleth things that are not, & maketh them to be, doth here appoint this bread and this wine to a far more excellent use, 
How the Bread and Wine are changed.  then that whereunto they serve by nature. As wax stamped with the seal of a King, in substance differs not from other wax; and yetfor value is much more excellent, & may not b eunreverently handled, without contempt of the King; so this bread though in substance it differ not from other bread, yet concerning the use, it is separate, and much more precious than any other Bread in the world: being now appointed by God to be a sign and a seal, and an exhibiting instrument of Christ his body, and therefore cannot be profaned, nor abused without contempt of Christ jesus.  

Sect. 22 2. Rule. That this Sacrament be celebrated according to the institution of Christ. Cyp lib. 2 Epist. 3. Ambrose. 1. Cor. 11 ●6  Against the second condition required in the right discerning of the Lords body, Papists fail in like manner, because they pervert Christ's institution, and use not this sacrament as he commanded: for, seeing our Saviour is the orde●n●r of this Sacrament (says Cyprian) V●ique id nos face●e oportet quod Christus fecit, e● quod faciendum manda●i●. Of ●ruth, we ought to do that which Christ did, & which he commanded us to do. And Ambrose writing upon this same place, saith plainly: Indignum est domino, mysterium hoc aliter celebrare, 
Papists fail against this rule, because they pervert Christ's institution.  quam ab cotraditum est. It is an indignity to our Lord, to celebrate this mystery otherwise then he delivered it. Christ ordained it a sacrament for the communication of himself to the faithful at the table; they have turned it into a sacrifice for the oblation of Christ to his Father on an altar. jesus brak the bread & gave it: but they, if they break the bread, they give it not, & if they give it, they break it not. In their daily Mass, the priest breaks the bread, he abuses the words of Christ secretly; whispering them, accip●te, comedite: he bids others take & eat, but gives them nothing, & when he gives he stops it whole in the mouths of the people & breaks it not. Thus most sacrilegiously they alter our Saviour his sacred institution, as though of purpose they had concluded to be contrary to him. Besides this▪ 
sect. 23 sacr●legiously they abstract the use of the cup 〈◊〉 people.  they withdraw from the people the use of the cup, & so mutilate the holy sacrament: a horrible sacrilege in like manner, yet ratified by the decree of the heretical council of Trent. Si quis dixer● ex dei praecepto, 
Con. Tri.  vel de necessitate salutis esse, omnes et singulos Christi fideles, viramque speciem Eucharistae, sumere debere Anat●ema sit. If any man avouch that it is by God's commandment, or upon necessity of our Salvation, that all Christ's faithful people should receive the Eucharist under both kinds, let him be accursed: To whom it contents at us this time to oppose the decree of their own Pope: Gelasius: Comper●mus, quod quid●m sumpta tantummodo cor●oris sacri portione, 
D● conse. dist. 2. ca Comperimus.  a chalice sacrati cruoris obst meant: qui proculdubio, quoniam n●so●o qua superstitione docentur, astricti aut integra sacramenta percipi●nt, aut ab integris, ●reeantur; quod divisio unius eiusdemque mystery sine grandi non sit sacrilegio. We understand, that certain receiving only the portion of Christ's body, abstain from the cup of his sacred blood: which men (because undoubtedly they are trained up in some kind of superstition) let them be enforced either to receive the whole sacrament, or to be restayned from the whole, because this dividing of one and the same mystery, cannot be without great Sacrilege. In this contrariety among themselves, which way I pray you shall the poor people turn them? The counsel curses all them, 
The pope and the counsel contrary the one to the other.  who affirm this Sacrament should be ministered with bread and wine. The Pope says plainly it is superstition, and sacrilege, to give the one without the other, and commands that either we abstain from both, or retain them both together. If ye follow the counsel, the Pope shall condemn you; if you follow the Pope, the Council shall accurse you: but, curse as they will, the Lord shall bless them, who in faith communicate at his holy Table according to his institution; and the curse of God shall not fail to cleave unto th●, surer than the leprosy of Naaman to G●●●sa▪ yea their part shall be taken out of the book of life, 
reve. 22 19  who dare presume to change the ordinance of God. The Apostle hath delivered unto us, that which he received from the Lord, how not only he took the bread, blessed it, and broke it, and gave it: but that in like manner he took the cup, and gave also to his Disciples: What boldness is it then to take from the people, that which Christ by his Apostles hath delivered unto them? and thus while they boast of antiquity, they are found fathers of Novelty.  
And against the third, they fail who use not this sacrament to the right ends; 
Sect. ●4 3. Rule. That this sacrament be used to th● right ends.  which are especially two. The first is the commemoration of Christ's death and passion, with thanksgiving▪ f●r the which also the Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is the communication of Chr●st to them who are his; And for this the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first I take out of our Saviour his words, 
The first end of this sacrament is ● thankful commemoration of christes death.  Do this in r●membrance of me. And from the Apostle: So ●ft as ye eat of thi● bread, and drink of this cup, show forth the Lords death, till his coming again. And in very deed, this holy Sacrament being used according to Christ's institution, is a lively representation of Christ crucified; while as the signs of his blessed body and blood, being sundered one of them from the other, the one is broken, the other poured out; remembering us how his blessed body was broken with the Crown of Thorns, the Scourge, the Nails, and the Sp●are; and his blood shed for the remission of our sins; which should work in us, so oft as we behold it, an inward contrition, and godly sorrow for our sins, wherewith we pierced and wounded our blessed Saviour unto the death; and inde●de, if we be of the number of those upon whom God hath powered out the spirit of grace and compassion, so often as we look upon him, whom we have pierced as (here in this sacrament we may see him crucified before our eyes) as often shall we lament for this, 
Zach. 12. ●0.  as one mourneth for his only Son, or is sorrowful for his first borne: but of this we shall speak God willing hereafter.  
Now here is also discovered the vanity of that error of concomitance, 
Sect 25 Error of concomitance disproved  wherewith the adversaries would excuse their dismembering of this holy Sacrament: for (say they) by concomitance where the body of Christ is, there is his blood and therefore the bread which is his body, being given: there is no need ●o give the cup. But as the Lord asked the King of Tyrus in derision. 
E●ech. 28 3.  Art thou wiser than Daniel; So ●ay we ask of them, are ye wiser than Christ? will ye amend his institution? This assertion takes away one of the principal ends of this Sacrament, 
Concomitance destroys the first end of this Sacrament.  to wit, the commemoration of Christ's death and passion: for to have the blood within the body▪ is no declaration of a crucified man: nor a showing forth of the lords death: whereas our blessed Saviour ordained them to be exhibited and received sundry, that it might not only be preached to our ears, but represented also to our eyes, how his blessed body and blood were sundered for our sins.  

sect. 26 The second end of this Sacrament is the communication of Christ to them who are his.  The second end for which this Sacrament was ordained, is: that it might be a mean of the communication of Christ to all them who are his; for the sealing up of our spiritual union with him: ideo en●m Sacramentum il●ud hominibu● datur, v● Caput in terris corporicoadune●ur. And this (as I said) I take out of the words of the Apostle: The bread which we break, is it not the Communion of the body of Christ? And in this respect, this holy bread and wine are not only signs representing Christ crucified; nor seals confirming our faith in him, but also effectual instruments of exhibition, whereby the holy spirit makes an inward application of Christ crucified to all that are his.  
And herein stands our greatest comfort; 
sect. 27. In this sacrament chr●st is truly exhibit and given.  for if we had no more a do in the celebration of this holy Sacrament, but to remember Christ's death and passion: then certainel ye looking to it only were sufficient to put us in remembrance thereof; but when we hear and see, that this bread, which is his body is given us, and we are commanded to take and eat it▪ what shall we think; but that we● are called to this high mercy, as to be partakers of Christ and all the benefits that flow from his death? The Lord doth neither deceive us with words, to bid us take when he gives nothing: neither calleth he us only to a communion of naked bread and wine: far be it from us to think so basely of this holy Sacrament. Certainly, he that with any measure of light and grace, will ponder these words of our Saviour, Take and eat, this is my body: Shall perceive that there is here a real and effectual exbition made of the Lord jesus, to the penitent and believing receiver.  


Sect. 2●▪ Yet Christ is no● received o● every one who receives the bread.  
For there is a great difference between communication & acceptation.   And yet let no man think, that albeit the breaking and giving of the bread be the communication of Christ's body, that therefore the bread is transubstantiate into his body, or that every one receives the body of Christ who receives the bread: for there is great difference between communication & acceptation, on the part of God. In this sacrament, there is indeed a communication & exhibition of christ, but on the part of the unbelieving receiver, it fails for fault of acceptation; because they have no faith, whereby to receive him, nor a purified heart, wherein to lodge him. It is therefore a vile error also of the Papists, who affirm that the wicked in this Sacrament eat Christ, but to their damnation: It is contrary to the word of God & reformed antiquity: 
The wicked ●ate not christ in the sacrament ●oh. 6 54. Aug. in ●o●n. cap. 6. Tract. 26.  for whosoever (saith christ) eateth my flesh and drinketh my blood, hath eternal life: and I will raise him up at the last day. Sacrame●num quibusdam ad vitam, quibusdam ad exitium▪ ●es vero ipsa cuius est sacramentum, omni homini ad vitam, nulli ad exitium. Item, Qui non manet in Christo, et in quo non manet Christus, proculdub●o non manducat spiri●ualiter carnem, nec bibit sanguinem eius, licet visibiliter premat dentibus sacramentum sanguinis, et corporis e●us. The wicked who believes not, may with judas eat: Panem Dommini, non panem Dominum The bread of the Lord, but not the bread which the Lord himself is, to his worthy receivers.  
Of all this, than it is evident, 
Sect. 29 They refuse a great gift, who refuse to communicate.  that this banquet is most heavenly and excellent, wherein as there is no less offered then▪ CHRIST JESUS, so no less is refused by them, who refuse to communicate: they proclaim by their deed (if they continue in it) that they have No Portion in David, 
2. Sam. 20.1  neither inheritance in the son of Ishai.  
But no● we leave them, and return to speak as we promised of that trial, w●ich they whominde to communicate, 
Sect. 3●. The second part o● the precept commands t●yall before communion  are to take it of themselves.  
Let a man therefore try himself. This Particle (therefore) is relative to that which went before: since there is a danger (will he say) and many ea●es and drinks unworthily: therefore take ye heed how ye come: he saith not simply, let a man eat, but let a man try himself, and so let him eat. This warning then of the Apostle, stands in the entry to t●is holy action, 
Gen. 3.24  like that Cherubin armed a with sword in the entry of Paradise: yet not to hold out the Sons of Adam, but only to terrify us, that we presume not to draw near without sanctification. And herein doth our Lord jesus discover his wonderful love towards us; who before he invite us to eat and drink at his table, doth first of all instruct us how we should do it▪ 
2. Sam. 13 For the Lord will not that this table be a snare unto us.  Absalon c●lled his younger Brother Ammon to a banquet, only of purpose to slay him: he prepared delicate meat and drink abundantly for him, but concealed the danger. It is not so with our elder Bro●●er, he calls us here to a banquet▪ not of purpose to slay us, but to save us; he is no way willing, we should make this Table a snare to trap ourselves to damanation, which he hath ordained as a mean of our Salvation: and therefore before hand forewarns us of the danger, that we may eschew it.  
It is pity to see how the great multitude run to this holy Sacrament without trial and examination of themselves, 
sect. 31. Many make it a snare, that consider not, who they themselves are.  and all because they hear of a bread of life, which here is exhibited to the Communicants at this holy Table: it is very true, that great things are exhibited here indeed, but thou shouldest first of all inquire of thyself, who art thou? what interest thou hast in this Communion? and whether or no thou be one of those to whom these holy things do appertain? 
Hag. 2.14  for if thou in thy person be a profane and unsanctified creature, thy touching of these holy things may defile them, and make thee guilty of the contempt of them, but shall not benefit thee; yea a greater curse than that which Elisha pronounced on the unbelieving Samaritan Prince, 
2. kin. 7.2.  shall light upon thee: thou shalt see▪ the Table of the Lord, & hear of the plenty of the bread of life therein communicate, but shalt not eat of it: let a man therefore try himself, and so let him eat of this bread, and drink of this cup.  
For as this Sacrament is a holy and excellent thing, 
Sect. 32.  so should they who celebrate it, be holy, and separate persons. 
Banquetters at this holy table should be holy persons. Lu. 11.38  It should not be received with common hands, that is, with earthly hearts, and unsanctified affections. The pharisees would not eat their common meat with unwashed hands, and that was but superstition; but here to wash before we● eat, both our hands and our head with Peter, 
joh. 13.9. jerem. 4 14.  yea, to wash as jeremy exhorts us, Our hearts from our wickedness, is devotion, and good Religion both commended and commanded by the word of God: Otherwise fearful is that▪ warning of our Saviour. If I wash thee not, thou shalt have no part with me. 
unreverent handling of holy things hath never been left unpunished. 1 sam. 6.  To the unclean all things are unclean, for even their consciences are defiled. The Lord hath never suffered unpunished the unreverent looking to, or handling of the holy signs of his presence. Them of Bethshemeshe looked unreverently into the Ark, and the Lord slew fifty thousand of them. 
1 sam. 21  Vzza touched unreverently the Ark, and the Lord in like manner struck him instantly to death; Ahim●l●ch would not give to David the hallowed bread of proposition, but conditionally, that the young men, who were with him, were sanctified. No uncircumcised man might eat of the paschal Lamb, 
Ex. 12.48  under pain of death, and such as were circumcised, being unclean, behoved to abstain till they were cleansed, according to the law; yea, such of them, as were clean, did not eat without four days preparation, for the Lord commanded them, to take the Lamb the tenth day, 
Exo. 12.6  and not to slay it till the fourteenth day at night, that all the space between, they might the better prepare themselves to that holy action. 
Neither will the lord show us his presence without our preparation.  Neither will the Lord any other way be familiar with us▪ except we be sanctified. Before the Lord came down on Mount Sinai to give his law to Israel, he appointed them three days of preparation, wherein ●o sanctify themselves. The Lord appeared to Moses in the fiery bush, 
Exod. 19.9.  but revealed not his will unto him, till he put off his shoes: I will be sanctified (saith the Lord) in all that draw near unto me. The Lord will not take a wicked man by the hand, 
Exod. 3.5  nor have fellowship with the Throne of iniquity: his eye is so pure, that he can behold no iniquity, 
Abac. 1.13  unless we put off our worldly thoughts and sinful affections, whereby we have troad in the unclean ways of sin: it is not possible that the Lord can be familiar with us.  
All these stand up as examples, warning us to draw near to this holy action in assurance of faith, 
sect. 33. Excellency of this sacrament  sprinkled in our hearts from an evil conscience: Here is a Sacrament more excellent than the passover; here is bread more holy than that showbread; here are the tokens of God's presence, more glorious than the Ark; here the Lord cometh down, and salvation under his wings: not to sound by Angel● the precepts of his law on Sin●i, but to seal up by his Spirit the promises of his Gospel to the inhabitants of Zion; shall we then presume to come to this holy Table without sanctification? Or if we will, may we not look assuredly for judgement? The Corinthians were stricken with death and sundry diseases, 
1. cor. 11  because they discerned not the lords body; and which is most fearful of all, he that came to the marriage, wanting his wedding Garment, 
Math. 22.13  was he not taken from the banquet Table, and cast into the place of utter darkness? and shall we look to escape the like judgement, if we fall into the like contempt of God?  
Prepare thyself, oh Israel, 
sect. 34. An exhortation to come to this holy table with reverence. Lam. 3.40 1. sam. 7.3 Gen. 33.  to meet thy God: let us search and try our ways: let us lift up our hands with our hearts unto God in the heavens. If we be this day come to the Lord with all our heart, let us put away our strange Gods (which are our sins) from among us: let us with joseph's Brethren, make ready our presents, sith we have no better thing than our heart: le● us sacrifice our hearts to the Lord, & that in the best estate that possible we can get it; for the Lord our God is a great King. 
Mal. 1.14  Cursed is he that hath a male in his Flock ●nd voweth, and sacrificeth a corrupt thing to the Lord. Beware therefore, we offer not that, which is lam● and torn to the Lord● a divided heart, a ●alting heart between two an unpenitent heart, is neither a meet Sacrifice to offer unto the Lord, nor a meet vessel wherein to receive th●t holy thing, which here the Lord offers unto thee.  
The Apostle saith, that the breaking of this bread is the Communion of the body of jesus; 
1 cor. 10.16.  Sith Christ is that holy thing which here is communicated, take heed how we make ready the heart, wherein to receive him: 
joh. 19.40.  joseph of Arim●thea, and the rest of those goly ones, who took down jesus from the Cross, wrapped his dead body in pure and fine linen; what shall we then do with the living body of jesus? shall not we receive it into pure, 
That we put not new wine into old vessels. Mat. 9.17.  fine, and well prepared hearts? No man (says our Saviour) puts new Wine into old Vessels, far less will any man put the ordinary food of his body into unclean unseasoned, and unsavoury vessels; but least ● of all should men presume with unholy hearts and hands, to meddle with things saccred and heavenly: Here is new wine indeed, let us not put it into old vessels; here is heavenly Manna, let us not receive it with earthly hearts: Any man that is in Christ should become a new creature: 
2. Cor. 5.17 Revel. ●9. 9.  If we be these blessed ones, who are called to the participation of the lambs supper, then shall it be granted to us, to be arrayed with pure, fine linen, and shining; which is the righteousness of the Saints. The Lord vouchsafe this grace upon us, that sith he hath made us partakers of the heavenly vocation, and ca●led us to the marriage of his Son, that we receive not so excellent a grace in vain, but it may be unto us his servants, according to his word.  
And now before we enter to speak of this trial, 
sect. 35. Comfort to the tender conscience casten downe after trial with the sight of sin  lest the tender consciences of the Godly, by reason of that which I have spoken should be discouraged, and cast down with the sense of their own unworthiness; which at all times is great in their eyes, but greatest when by trial▪ they look most narrowly unto themselves: We have therefore to consider, that there be two sorts of trials; One whereby a thing perfect is tried in such sort, 
Two sorts of trial: one of things perfect another of things imperfect Malach. 3.  that it is not made better, but found to be that which it is▪ and with this kind of trial man is said to try the Lord and his word, so speaks the Lord by Malachi: Prove me & try me now, if I will not pour you ou●● blessing without measure. By this trial▪ if a man fall too, to try the Lord, he shall find him such as he is; true, constant and faithful to perform that which he hath spoken; or if again man will enter, and try the word of the Lord; he shall find that the law of the Lord is perfect, 
Psal. 19.7  
Psal. 12.  no dross in it, but like silver fined seven times in the fire. There is again another trial, whereby things imperfect are so tried, that they are made better▪ and at the length perfected; and hereby God tries man, for so he speaks by the same Malachi: 
Mala. 3.3. The trial here commanded, is a searching out of our imperfections.  The Lord will fine the sons of Levi, and purify them as gold and silver that they bring offerings to him in righteousness: And with this trial also man tries himself, searching out his iniquities that he may forsake them: and this trial tends indeed to a perfection at the last, but stands rather, in a finding out, and forsaking of our imperfections, then in any present perfection: And of this trial the Apostle means here; so that this precept doth command us to search out our iniquities, & to depart from them, but doth no way import that we should not communicate at this Table, because that new trial discovers to us new transgressions; for we come not he●e as men without sin, but as poor▪ and miserable sinners, seeking the Saviour of the world, 
Luk. ●. 32  knowing that he came not to call the righteous, but sinners unto repentance.  
Thou then, who after examination, 
Sect. 36 Therefore we must not be discouraged, suppose after t●yall we find them to be many. Luke. 5. ● Psal. 51.1 1. Tim. 1.15  shalt find the self a miserable, and yet a penitent sinner; say not with Peter, Lord depart from me, for I am a sinful man: but so much the rather go to him and cry with David, Have mercy on me O God, and according to the multitude of thy compassions, put away mine iniquities: for it is a true saying: Christ came into the world to save sinners. Stay not thou therefore back from him, because ●hou art sinful; only try if thou be weary of thy sins; for we are sure, that a sin discovered by trial, and cast out by repentance, will never condemn us: Wash you (saith the Lord) make you c●●an, take away the evils of your works from before my eyes: 
Esai. 1.16  and then though your sinnes were as crimson, they shall be made whi●e as snow, though they were red like Sva●●●, they shall be as Wool. 
Ber. in c●t Ser. 23.  Omne quod ipse mimihi non imputare aecr●uerit, S●c est quasi ●on fuerit; every sin saith the ancient, which God hath concluded not to impute unto me, is as if it had never been: If therefore in thy conscience thou feel thy sins an hea●y burden unto thee, under the which thou sighest & gronest, and whereof thou earnestly desirest to be relieved, crying with that holy Apostle: O miserable man, who shall deliver me from ●his bo●●e of sin? 
Rom. 7.  then go thou to the Lord jesus, for surely thou art one of those whom he is seeking; he● came into the world to save thee, and the like of thee: lay thy burden upon the back of CHRIST, and he shall be●re it, and take thou up his yoke which is ●asie, and his bu●den which is light: So shalt thou find r●st to thy soul. O happy exchange▪ 
Mat. 11.29  when we are taken from the servitude of sin, & entered into the service of Christ, when the burden of sin that presseth us down is taken from our back, and the sweet yoke of Christ that lifteth us up, is laid upon us: for albeit it be called a burden▪ yet is it such a burden as easeth us, & maketh us lighter like the wings of a Bird: Q●●d ●nim leu●●● eo onere, quod non solum o●erat, 
B●r. Epist. 72.  sed port a●●mnem c●i portandum ●mpo●i ur.  
Where for our farther comfort, let us con●ider what manner of Guests these were, 
Sect. 37 This comfort confirmed by considering them who were bidden to the banquet. Math. 22  whom the great▪ King commanded to bring into his banqueting house, even the poor, the maimed, the halt and the blind. Take h●ede unto this, O thou that art disquieted in mind, and wounded in spiri●●, with the sense of thy infirmities; the Lord is gracious and ready to show mercy: 
Math. 12 20  He will not break the bruised reed●, ●●r qu●nch the smoking Flax, he will not despise thee, 
Elay. 42.3 B●nque●ters there were the poor, the maimed, the blind. 2, Cor. 8, 9 Luk. 5. 3●  because thou art weak, but bids thee come to him, that he may heal all thy infirmity, Art thou then poor & destitute of spiritual grace in thy feeling? turn thee to Christ, who being rich, became poor for thy sake, that thou in him mights be made rich. Art thou weak & diseased? remember, they who a●e whole need no phisi●●an, but the sick: & that it is the glory ofthis excellent physician, to cure diseases, otherwise incurable: quid e●●m tam ad mortem quod Christi morte non sanetur. Art thou lame, and complainest that thou canst not, with David run the way of the commandments of God: 
Psal. 119.  yet endeavour to halt forward with jaacob unto Canaan, and to creep to the Lord jesus, As one of his little Babes praying unto h●m: O Lord that raisest-up the crooked, 
Ps. 146.8  I beseech thee to order my goings aright, and to stay my steps in thy paths, that I slide not any more, as I have done. And thou who laments thy blindness, & the weak measure of thy knowledge, now in this time of light (alas) as we have all more than cause to complain, that by our own default, the eyes of our understanding are not lightened, and we have so little insight into the riches of that glorious inheritance, and rich mercies manifested to us by the gospel, in comparison of that we might have had, 
1. Pet. 1.12. Heb. 5.12  If wi●h the Angels we had be●ne desirous to behold them: surely in regard of time, we should have been teachers, yea, the meanest inhabitant of jerusalem should have been as David, 
Zach. 12.  and David as the Angel of God. But we are become such▪ as have need that the principles of God should be taught again unto us, yet must we not despair, but go to jesus, who gives sight to the blind, 
psal. 146. p●a. 119.  and pray to him; Lord open ou● eyes that we may see the wonders of thy law. Let us go to this Table, stand and ●rie with th' ●e two blind men: jesus the Son of David have mercy on me, O Lord enlighten mine eyes ●hat I sleep not in death: 
psal. 13.  Comfortable then is that message sent by the Lord jesus to the Church of Laodicea, I know tho● art miserable and poor, & blind, and naked, ●et I council thee come to me: 
Reu. 3.18  I have the fi●e go●de tha● will mak● thee rich; I have the white raiment to cover thy filthy nakedness; I have the eye salve, that will open thy ●ies; let us no● therefore harken to the voice of our infidelity against so clear testimonies of the word of God; neither so look on our miseries, that we turn our back upon God's mercies, 
Eph. .3.20  but rather let our misery's chase us to him, who of his abundant mercy, is a●le to fulfil all our nenecess●ties, above all that we can ask or think.  
But now to return, and speak of the trial here required▪ 
sect. 38 This trial is not that daily and ordinary trial required in all our actions  we must consider that as this action is not a daily action, so i● requires a trial abo●e our dayl● trial: a● to our daily and ordinary trial, in it, we are bound to examine all our actions in the court of conscience, that we may call ourselves to accounted: Not concealing the iniquity of our bosom, as Adam did, but judging our s●lues ●hat we may not be judged of the Lord. And this trial without a daily los●e cannot be neglected; for since we are subject to so many changes, that even the just man falleth●●euen times in the day, 
pasal. 19 12.  and no man knoweth the errors of his life; we have great need by daily consideration to view the state of our consciences, and to look into the course of our life, whither or not, it be such as will lead us unto that end, whereat we would be. Such profit found godly David by the examination of his ways, 
Psas. 16.7, Ho● necessary the daily trial is.  that he● praised the Lord. Who gave ●im counsel, and made h●● reins to ●e●ch h●m in the night. And he acknowledgeth it a special mean, whereby many times he was reduced into the way of life, when he had wandered from it. I have considere● (saith he) my wries, 
Psal. 119.59  and ●urned m● feet vn●o thy testimonies. As David learned this from God, so doth he recommend it unto us, that morning and evening we should examine our selves, as a most profitable mean, to nourish that holy fear in us, where by we keep ou● sin, when we are tempted to it, or cast ou● sin, when we have once conceived it: for this holy fear is Innocen●iae c●st●s: 
Cyp. lib 2 ●pist. 2, ●●al, 4, 4.  Tremble therefore (saith he) and sin not, examine your hearts upon your b●ds, and be ye still: Again, he protests that every day he was punished, and chastised ●uerie morning: that he daily cleansed hi● heart, & washed his hands in innocency. Every day of our life we contract some new debt of sin▪ & wisdom ●rau●●, 
psal, 73.13.  that every day we should seek a discharge thereof. As we cannot live without daily food, far less can we live without daily mercy; & therefore our Saviour who in the one Petition taught us to pray▪ give us this day our daily bread; in the next he taught us also to pray, and forgive us our sins, that no day should go by us, without examinination of ourselves, & crying of God mercy for our sins.  
But he●re cometh to be lamented the senseless stupidity of this generation: in all their affairs, 
Sect. 39 Miserable is their estate, who live without daily trial.  they use consideration & b●●ng to account & reckoning their whole business with men; but as touching their conversation towards God, and the state of their consciences, & whether or not, they be translated from nature into grace: there are they so carried away by presumption, that they lea●e no place to the examination of themselves, but proclaim peace to themselves, though there be no peace; blessing themselves in their hearts, albeit, God (in their hearing) pronounce them, and their actions accursed in his word. 
They are like Achito●●el w●●●ut his hou●e in order, but not his ●oule. 2. sam. 7. ● 33.  They are wise like Achitophel: he put his house in order, but not his soul in order, w●se in things perishing, concerning this life: there they oversee nothing; wise enough in the●r generation, but fools concerning things pertaining to li●e eternal for they suffer a daily debt run on upon their souls, which at length shall overcharge them. A count that is long overpassed, in the end becomes difficult to be finished; & he who long hath lived in darkness, if ye bring him to the light, cannot hold up his eyes to look upon it, but is forced to cast them down toward the ground: even so shall it be with him, who suffers his debt of sin to multiply, and the reckoning of his transgressions to run on; in the end, His own wickedness shall reprove him, 
jere. 2.19  The Lord shall draw him out of his lurking holes, and bring him out of the dark chambers of his imagination: & as now, 
psal. 90.8 psa. 50.21  his secret sins are set in the light of God's countenance, so then shall the Lord set them in order before him, that did them. He shall manifest his inward thoughts to the light, and present him naked unto judgement: and then, with what confusion and astonishment, with what trembling and blackness of face, shall he that was prodigal of the time of grace, living in his sins a contemner of God▪ come forward unto judgement? And this to awake us to the daily trial and ordinary examination of our hearts. 
Sect. 40. But a singular & extraordinary trial, is required before communion:   
As to this action, it is not ordinary, and therefore requires a singular and extraordinary trial, far above that which every day we are to take of ourselves: for if (as I said) the jews had assigned to them the space of four days for preparation, before they eat their Passeover, wha● shall we do that ha●e to celebrate a more excellent mystery? they searched diligently every corner of their house, to see that no leaven were in it; but more diligently should we search every corner of our hearts, that no known leaven of wickedness and maliciousness be left in it, which we have not purged and cast out by repentance: 
Every new sight of ourselves discovers new corruption.  Then shall we find that every new sight of ourselves shall discover a new corruption; for the heart of man is a great deep, and deceitful above all things; many Chambers of corruption are in it. If we have entered into one, and seen the abominations which are there, think not for that we have entered in all. No doubt the prophet Esay, knew before that he was a sinful man, but a new vision of the Majesty of God brought him to a deeper insight of his own uncleanness, and made him to cry out, woe is me, for I am undone: Because I am a man of polluted lips, 
Esa. 6.5.  and mine eyes ha●e seen the King, the Lord of Hosts: I have seen (saith job) The Lord, 
job. 42.6.  therefore do I now abhor m● s●lfe. And this I mark, that none of us think a new trial unnecessary, but that evenye, who through grace have been accustomed every morning to chastise yourselves, and every evening to examine your hearts in your beds, may be warned: to you also belongeth this precept, let a man try himself, and so let him eat.  
Which shall appear more evidently, 
sect 41. What a labourous work is in joined to man when he is commanded to try himself.  if thou ponder this precept, Try thyself: it is a restless and laborious work, that here is enjoined to thee, tho● art set to a task which may hold thee exercised all the days of thy life. The Lord by this precept will have every thing that is in man, brought under examination; Man as he is the workmanship of God, is every way so marvelous, that no marvel the Philosophers called him a little world! Augustine in his Estimation, ac●counted man a greater miracle than all the miracles that ever were wrought amongst men but as he is peru r●ed by sin, & become the workmanship of s●than, he is so fraughted with iniquity, the S. james calls one member of his body, 
jam, 3, 6  A world of wickedness & if in the tongue only, which is but a small member of the body, there is so much wickedness, that the Spirit of God, who giveth names to things as they are, calleth it a world of wickedness what shall we think of the rest? what bottomless depth of iniquity must there be in the fountaire, when there is so much in the stream: and therefore I say ●e hath need to be full of eyes, within and without, that will practise this precept of the Apostle, let a man try himself.  
For if ye shall begin to take a view of your mind, 
sect. 42. Man being well tried shall appear a new found world of wickedness  and consider how far it is enlightened, and what natural darkness yet remaineth in it▪ how many bands of strange cogitations at s●uerall times sojourn in it? s●me flowing fr●m the love of the world and her deceitful pleasures, intending to steal our hearts after them; some from the ro●te of concupiscence, 
Four bands of cogit●tiōs which oppress the mind.  and her inordinate lusts, that oftentimes violently oppress us: and some from the root of bitterness, raising wonderful c●mmotions, and perturbations within us, reeling too & fro by courses, in our swelling and restless minds, raging like waves of the Sea, carried with furious winds, besides infinite armies of other vain, and idle cogitations, whereof we cannot tell from whence they come nor whither they go: and if from the mind they proceed to the heart, which is the seat of the affections: and take a particular view of them, how our love and our hatred, our fear and our confidence, our joy and our grief, our care and our contentment are renewed, and framed, according to that word, which is the rule of righteousness. And if again, ye go to try the affections, and see how the members of your bodies are employed as weapons of righteousness in the service of God, 
Rom. 6,  if ye have made a covenant with your eyes or not, 
job. 31.1  that they regard not vanity, or if negligently ye let them stand open as windows, at the which death enters every moment into your souls; and if ye have learned to take heed to your lips, 
psa. 39.1  that ye sin no● with your tongue; if ye shall also take a time to consider the ignorances of your youth▪ and sins of your old age: if I say ye look unto all these▪ which yet are few in regard of many more we have to look unto; what shall appear, but a new found world of wickedness discovered unto thee? which mo●te justly may make th●e ashamed, and compel thee to cry out with David; 
psa 19.12  O Lord, who knoweth the errors of his life: Lord cleanse me from my secret sinnes, and k epe me from presumptuous sins, that so I may be made clean from much wickedness: yea, thou shalt wish with jeremy; 
jerem 9.1  O that my head were full of water, and m ne eyes fountains of tears, that all the whole day long I might with Ezekiah recount my sins, 
Es 38.15 Psal, 6  i● the bitterness of my heart; and all the night cause my bed to swim, and water my Couch with ●eares, for the manifold transgressions, wherewith I have offended the Lord my God.  
And now because this trial of ourselves is so necessary, 
sect 43 Without these two things we can do no thing in this work o● trial.  let us here remember that there are two things, without which we cannot profit in this work● of trial. The one is t●e spirit of God, the other is the word of God. As to the first, man by nature is so blinded with self-love, that he accounts his own deformity, 
1. The first is the spirit of God.  beauty, and his bondage liberty: what viler bondage than the servitude of Sin? O quam multos domi●os hab●t qui v●um non habet (said Ambrose?) and yet man (unregenerate) coveteth it his liberty to live uncontrolled in the service of his lusts, to do what he will: what liberty again so excellent as to be the freeman of God; Seru●re deo est regnare: and yet foolish man, accounts the obedience of God's law (which is the law of liberty) a servitude, and the commandments of God, he esteems as bonds, wherewith he will not be bound, walking the footsteps of other Rebels before him: he cries out; Let us break their bonds and cast their cords from us. 
Psal. 2.3  It was not the disease of the Laodiceans only to account themselves happy, when indeed they were miserable; 
Revel, 3,  it is the natural disease of all the Sons of Adam: for every man's way seemeth good in his own eyes. 
pro. 16.2  A pitiful blindness that death should reign over man, and man not feel it; that strange Lords who can claim no right unto him, should tyrannize over him, and he not endeavour to withstand it; & that sathan should lead him away in captivity, bound with chains, even the cords of his own sin, blinder than Zedekiah, having his eyes pulled out, & man should not lament for it: But where the spirit of the Lord is, there is liberty and freedom, there is a knowledge and detestation of sin, and a sighing to God for deliverance from the bondage. 
Ezec. 8.9,  The Prophet Ezechiel could not see the abominable idalitries of the house of Israel, till the Lord taught him to dig through the wall: but we shall be far less able to see the vile abominations that are in our own hearts, until the spirit of the Lord dig through and demolish that thick and hard wall of induration, that naturally hideth us from the sight of our sins, and keepeth us in blindness under Satan's bondage.  
The other thing whereby we are to proceed in this trial, 
sect. 44 The next is the word of God.  is the word of God; for every thing that is imperfect, must betrayed by another not by itself: gold is tried by the fire & touchstone; the weight of a thing is tried by the balance, and the spots of the face are tried by the glass. 
For every imperfect thing must be tried by another than itself.  Thus every imperfect thing that is tried, is tried by another not by itself. As to the law of God, it is a most perfect rule, by which God will have men and their actions tried; but it is to be tried by no other than itself. If any man will try scripture, he must with the Nobles of Beraea, 
Act. 17, 11:  try it by the scripture so then the word serveth unto us as a touchstone for our trial, as a glass for discovery of our spots; and as the balance of the sanctuary, wherein we must be weighed in the last day the secrets of all hearts will be judged by the Gospel, 
Rome, 16 Many try themselves by wrong rules, and therefore are deceived:  and therefore it were good that in time we did judge ourselves by it; some try themselves by it; some try themselves by themselves, supposing they are such indeed, as they have conceived themselves to be: some again measure themselves by others, specially with such as in their opinion, are behind them, not with such as in light and grace do far excel them; like that Pharisee; 
Luke, 18.11.  who when he came to examine himself before God, thought he was good enough, because he was not like the Publican wherein he was also miserably deceived; for suppose he spoke the truth, yet spoke it ignorantly, as Caiaphas said, that one behoved to die for the people: he was not like the Publican▪ indeed the Publican was much better than he: for he came to the temple, humble, and penitent, and went home to his house justified, whereas the Pharisee puffed up with a conceit of his own righteousness, and justifying himself, went away out of the Temple▪ more 〈◊〉 than he came. In the trial therefore of thyself make not thy neighbour's disposition thy rule, lest thou in like manner be deceived.  

Sect. 45. How we may profit by comparing ourselves with others.  And yet if thou would profit by the example of others, remember it is a great folly to think that thou art religious enough, because in religion some are behind thee, and not rather to be displeased with thy wants, when thou seest so many before thee, enriched above thee in all spiritual grace, and have profited more th' n thou in the mortification of their sinful lusts: having out run thee farther in the way of God's commandments, then that other Disciple overran Peter unto Christ's Sepulchre, 
joh. 20.  to learn his resurrection. It is pity that the Sons of men in worldly things can look to those who are above them, thinking they have little, because they have not somuch as others, yet in spiritual things▪ they should look to others, that are inferior to them, & so easily stand content with the little beginning of religion they have, because there be many, who in their judgement have not so much; whereas certainly if we could try ourselves by the right rule, we should find that as yet we are far from that which we should be, and therefore have more need than that holy Apostle: To forget that which is behind, 
Phil. 3.4  & endeavour our selves to that which is before: following hard toward the mark for the prize of the high calling of Go● in Christ I●sus.  
We have therefore here, 
sect. 46. It is not enough that pastors & elders try us, we must try ourselves,  yet farther to observe, that seeing the Apostle commands us to try ourselves, we think it not enough that others try us, & give us their approbation; we must also try ourselves. The Pastors may try thy knowledge, & think it good enough, thy superiors may try thy conversation, & find it unreprovable of man: 
1. cor, 2, 11, ecclesiast, 37, 14  But thou must ●ry thy own conscience, for no man knows the things of a man save the spirit of man; the mind of a man will show him more sometime then seven watchmen that are in a tower. When this sacrament was first instituted, there were twelve who communicated with the Lord jesus, and one of them was a Devil and a traitorous hypocrite: the remnant knew him not, and therefore could not reprove him, but that made not judas the better man; yet the fault w●ich man could not find out, the Lord discovered it: one of you (said he) will betray me. Think it not therefore enough, albeit unchallenged of man, thou mayest sit down at the Lords table. Remember the king will come, and take a view of the Guests, even he who is the God of the Spirits of all flesh, and to whom the secrets of the heart are manifest. Iosapha●s garment cannot hide Achab from him, 
Other men cannot know whether thou come to the Table as a john or as a judas.  he is not blind like Isaac, that he should be deceived to take one for another; therefore try thou thyself, how thou comest to this holy table, whether john loving jesus, & beloved of him, or as a judas betraying Christ, and accursed of him▪ for as Christ foretold th●m, that one of them was a devil, so the Apostle hath foretold us, that many will eat and drink unworthily at this holy table; who they are, we know not, yet are they known to the Lord; let every one of us strive to purge one; every man try himself, and wash his heart from his wickedness, and so shall we be all clean; let every man ask for himself with the Disciples, 
Let every man therefore ask for himself: is it I Lord?  Is it I Lord, is it I? am I one of them that comes to betray thee? to crucify thee again, and to tread the blood of the new Testament under my feet? let us never rest till we have gotten the Lords certificate in our consciences, and tha● after due trial of ourselves, we come not as Hypocrites, unpenitent and unbelieving Atheists, but as diseased and poor sinners, to seek the Lord jesus, the Saviour of the world: for, if we do so, then shall we get that answer, which the Angel gave to the two Maries; fear not ye, because ye seek jesus, who was crucified: we shall eat at this Table and be satisfied, and shall go away, not without feareindeed, but having our fear tempered with great joy, because we found the Lord. 
Sect. 47 We should try ourselves, and not other men.   
And lastly, let us take heed that the Apostle commandeth us to try ourselves, and not to try other men. It is a corrupt custom of men at those times ofholy communion, to fifth the conversation of their neighbour; 
Gene. 31.  and brethren more narrowly, then ever Laban searched the stuff of jacob, to see ifhe could find any thing wherewith to charge him; and this they do not of a heart to forgive, which were commendable, but of purpose to seek the uttermost recompense and satisfaction for smallest offences done against them, and so where they should cast open the door of their hearts, 
The reproves them who before communion try faults done to them, more than sins done by them. Esa, 40, 3  to the King of glory, and prepare in the desert a path for our God, by making low that which is high within them, & making straight that which is crooked, and plain that which is rough, by the contrary they stop all the passages and ways of God his access unto them: for now their affections are exalted so high by pride against God, that they despise the council of his word: crooked were they before, but more crooked now; they lived without love before, and dissembled it, but now are not ashamed: when God calleth them to the table oflove, plainly to profess with rough & fierce speeches, the hatred of their hearts, they put off that which the Apostle commands them to put on; as the elect of God, namely tender mercy, humbleness of mind, meekness and long suffering: they insist to search out the sins done a-against them by men; and overpass the sins by themselves done against God; Lovers of themselves more th●n l●uers of God.  
I grant indeed it is a point of christian duty to admonish our brethren of their sins, if it be done in love: 
sect▪ 4●. But takes not away brotherly admonition. Leu t 19 17,  for so we are commanded, Thou shalt no● hate thy Brother in thy heart, but shalt reprove him. It is hatred and not love, for the father to spare correction, or the brother to spare admonition of his Brother in his sins. I confess in like manner that he who hath offended is bound to reconcile himself with thee before ●e● offer his Sacrifice to the Lord; but in case that he neglect to do it, yet standest thou bound and obliged to forgive him, and to take heed that thou despise not so great a salvation offered by the Lord, because an other dischargeth not that brotherly duty, which he ought unto thee. As another man's faith will not justify thee, so another man's sin will not condemn thee; And therefore▪ mourning for that which we cannot amend in others, let us chiefly attend to ourselves, as we are here commanded.  

●●ct. 49. 〈…〉 of 〈◊〉 before 〈◊〉 are 〈…〉 3.  But now leaving to speak any more of this trial in general, we enter to speak of the particular points of this trial. The whole trial and examination required in those who are to be banquetters at this holy table, I reduce to these two: the first is, that we try ourselves, whether or not with joshua we have cast away our filthy garments, that is, if we have cast off the old man, which is corrupt through deceivable lusts. 
〈◊〉. 4  And next, if we have put on our marriage garment, that is, put on the new man, which after God is created in righteousness, 
1 〈◊〉 first ●hat we aside 〈◊〉 old 〈◊〉.  and true holiness. First of all therefore, we must take pains to remove the impediments that may hinder our Union with Christ, that we come not to this Table (as judas did) with our old sins, having that lodged in our hearts, which we dare not present unto God: for since no man will sit down at the table of his enemy, what great presumption is it in us to sit down at the Lords Table, as long as our sin, which is the cause ofenimitie is not removed: There can be no Communion between light and darkness. 
●, Cor. 6, 14. ●om. 13.2.  Let us therefore be changed from that which we are, let us cast away the works of darkness, and be renewed in the spirit of our mind, if so be we desire to be united with the Lord: he is the holy one of Israel, God blessed for ever, in whom there can be no shadow of alteration, 
jam, 1.17  so that of necessity the change must be upon our part. 
Otherwise no communion with the Lord.  It is written of the Lioness, that having had commixtion with the Leopard, she washes herself in water before she company again with the Lion, that so he should not by sent discern her adultery. And Basile in his Hexameron writes, 
Basil Hexam. hom. 7  that the viper a most pernicious kind of Serpent, before his copulation with that Seasish called Muraena, doth first vomit, and cast out his venomous poison: thus the beasts in their kind (so far as they can) do reverence one to another, to teach man, that he is worse than a beast indeed, except he cast off the filthy slime of his old sins, that he may be ioyned with the Lord: for by nature we are more adulterous than the Lioness (for what is the vanity after which we have not gonawhoring) more venomous also we are than y ● viper, full of hatred, malice, envy, debate, and therefore have need to vomit out our iniquities by repentance, and to wash ourselves in that fountain opened to the house of David. Before that Ester was presented to Abasuerus, she was purified by the space of twelve months, 
How Esther was Purified, ere she was presented to Ahasuerus.  6. months with oil of myrrh, & 6. months with sweet odours: shall such reverence be done to mortal flesh, whose carcase was shortly to be made a prey to the worms & shall we carry no reverence to our immortal husband the Lord jesus? shall we take no pains to purify our heart, 
Esh. 2.12 2, cor. 11 2.  that we may be presented as a chaste spouse unto him?  

sect. 50 Without divorcement from our old sins, no marriage with the Lamb. psal. 45.  Let us not deceive ourselves▪ except we forsake our father's house & our own people, y ● is, except we be divorced from our old sins, wherein we were born & brought up: it is not possible that the king shall have pleasure in our beauty. Let us call our deeds to examination before the tribunal of our conscience: let us cast out the Canaanites & not pity them, that the peace of God may dwell with us: let us deliver Barrabas to be crucified, y ● christ jesus may live in us; why shall these Serpents (I mean our crooked affections) be nourished any longer in our bosom, which live upon our blood, & cannot live except we die? Oh that we could make this day a day of new division between us and our old sins.  
Neither must we here think it enough to fight against our sins, 
sect, 51 Not a general confession, but a particular inquisition should be made of our sins  but we must every one of ourselves make a particular inquisition of these domestic sins, and predominate evil affections, that hath most of all oppressed us: for there is none of us all but we have in us our own Idol, whereunto many times we do service, to the great offence of God. And albeit, this narrow trial of our sins shall discover to us a wonderful discordance between our nature and the most holy law of the Lord, yet let us not be discouraged, considering that we are best in the eyes of God, when we are worst in our own eyes, & most acceptable to him, when we are most displeased with ourselves. The Lord was moved even with Achab his temporal humiliation: 
2. King 21.29.  seest thou not (said he to Eliah) how Achab is humbled before me? because he submitteth himself before me, I will not bring that evil which thou hast spoken in his days: and will not then the Lord much more be moved with the true humiliation of his own Servants? No doubt, if we cast down ourselves before the Lord, he shall lift us up, 
1. pet. 4.  if we humble ourselves, he shall exalt us. 
1. cor. 11 31. psal 34.18.  If we judge of ourselves, we shall not be judged of the Lord: for the Lord is near to them that are contrite, and will save such as are afflicted in spirit. But if we come before the Lord in the presumption of our minds▪ & not touched with the sense of our sins, then shall he execute that fearful threatening upon us: I will enter into judgement with thee, 
jerem. 2.35. Esa. 2.12  because thou sayest I have not sinned: though thou wert high▪ & exalted like the Cedars of Bebanon, & the Oaks of Bashan, proud and haughty in thy conceit: the Lord shall abase thee, and bring thee low: for he is the Lord that resisteth the proud, 
1. pet. 5.5 Sect. 52.  and giveth grace to the humble.  

2 The other point is, that we put on the new christian disposition consisting in these three.  The other point of our trial and preparation, stands in putting on that three fold Christian disposition; that towards our God we be holy and heavenly minded; towards our neighbour loving, righteous, and merciful; and as concerning ourselves, that we be sober and lowly: for so the grace of God, which hath appeared, teacheth us that we should deny ungodliness and worldly lusts, 
Tit. 2.11 Revel, 19.8,  and should li●e godly, righteously, and soberly in this present world. This is our wedding Garment, even that pure, fine and shining linen, 
Gen▪ 37, 23, colos, 3, 12,  which is the righteousness of the Saints. A garmment not partiecoloured like joseph's, but compact ofmanie virtues and graces of Christ jesus. These be his badges and cognisances, whereby we are known to be his▪ the putting on of these, is the putting on of Christ; for his grace translateth us out of nature, and transformeth us into his image by his own spirit.  
And first as concerning our disposition towards God, 
Sect, 53, First that towards god, we be holy & heavenly minded.  it should not only be holy (as I have said) but also heavenly: for since we call him our Father which is in heaven, we must see what heavenly disposition we have to go after him: and whether we be weary of our absence from the Lord, like David weary of his dwelling in the Tents of Kedar, 
psal, 120, phil, 1, 23  and desire with the Apostle to remove out of the body, that we may dwell with the Lord: for here is not the place of our rest. The best of our life upon earth, (except it be the little taste of that hid Manna, where with the Lord▪ now and then comforteth our souls in this barren wilderness) it is but like the life of that forlorn son, 
In such sort that we become weary of our earthly pilgrimage.  who having banished himself from his father's house, was driven to fill his belly with the husks, that was given to the Swine, and often times could not get them. We have experience enough of the vanity of worldly comforts, wherein there is no contentment; would to God we could also learn with that prodigal son to bethink ourselves, and conclude to make home again to our father's house, I● whose face ●s the fullness of ●oy: surely the least of them that dwells in our father's house hath bread enough, 
Psa. 16.11  they are filled with the fatness of his house, and receive drink out of the rivers of his pleasures: what pleasure then should it be to us to live here in this strange land▪ where our souls are almost dead for hunger?  

sect, 54, And never rest till we return to the Lord.  There is no greater thankfulness that man can show to the Lord, then to declare in his affection, that he cannot live without the Lord, nor rest content, so long as he is absent from him. The Lord in the work of creation never rested till he had made man, 
Gene. 1  and man can do no less of duty then passing by all God's creatures, to resolve with himself; I will never rest till I enjoy the Lord. The soul of man should be like that Dove of Noah, which being sent forth from the ark, found no rest to the sole of her foot, until she returned again to him that sent her: and indeed without the Lord where can we rest? Go thy way with Solomon, 
Our souls cannot rest but in him  and prove all the goodness of the children ofmen, which they enjoy under the Sun, 
Eccl, 2, 3  thou shalt find it is but vanity and vexation of Spirit, whatsoever man cleaveth to, beside jehovah the true subsisting Lord: it is but a lying vanity, which hath not in it that substance, and certainty, which man imagineth; yea, 
psal. 39, 5,  man (without God) in his best estate is altogether vanity, & his wisest actions are but a disquieting of himself in vain. 
August:  It is a godly saying of August●ne, which the word of God and experience taught him; Fecist● nos domine ad te, et semperinquietum est cor nostrum, don●● requiescat in te; thou madest us o lord unto thyself, and our heart is ever unquiet till it rest in thee. The wicked who are strangers from the womb, pretend in their countenance what they will, yet even in laughter their heart is sade for there is no joy nor peace to the wicked, 
pr. 14, 13 Esay 48.22,  (saith my God) their heart is moved as the trees of the Forest shaken with the wind: 
Esay. 7, 2  as the point of the Mariner's compass, so long as it is not direct to the North, trembles continually; so the spirit of the wicked (not set upon the Lord) is never quiet, but tossed too and fro with restless perturbations, which in a part presently he feels, but shall better perceive it, when he goeth out of the body. 
Rome, 2,  For tribulation and anguish shall be on the soul of every man that doth wickedly: this is the portion of them that forsake God, and wander after vanity. It is good therefore for us to draw near unto God, saying with David, 
psal, 73,  whom have I in the heaven but thee? and I have desired none in the earth with thee. The Lord work this heavenly disposition in us.  

Sect, 55.  And now to help forward our earthly minds unto it, we have to consider both the time and place▪ 
Two things profitable to help us to this heavenly disposition.  when and where our Saviour did institute this sacrament. The place is recorded by Saint Luke, to have been an upper Parlour: the consideration of the place (saith Naz●āzin) doth some way warn us that we should celebrate this holy sacrament with high & heavenly affections. 
1 Consideration of the place wherein this Sacrament was first instituted.  When God gave the law, he came down from heaven to the top of Sinai, and Moses went up from the plain to it, and so (saith he) had familiar conversation with the Lord: and here as the Lord cometh down as low as he can in this Sacrament for our capacity, it becometh us to mount up as high as possible we can in our affections, if so be we be desirous to meet the Lord, otherwise if the Lord shall abide in his glory▪ and in accessible light, and if man shall lie still in the dark dungeon of hi● base and earthly mind, what familiar meeting can there be, between God and man? And as to the time, 
2 Consideration of the time. August. in joan.  Saint john witnesseth that our Saviour ordained this sacrament when he was to go out of the world to his father; wherein said Augustine: Spes membris in Capi●e data, quod essent in illo transeunte sine dubi● seq●●tura. Yea, not only should it nourish our hope, that where he is there once we shall be, but should waken our affection and desire to go after him: we should eat and drink at this holy table, not as if we were here to remain, but should celebrate this supper like a passover, standing as pilgrims and our loins girded up, 
The time warneth us to celebrate this supper like a Passeover.  having our staves in our hand ready to follow our Lord, who is gone into heaven before us: and every day of our communion should be a new departing of our hearts out of this world, unto our heavenly Father; yea, we should receive this meat from the Lord, with that warning which the Angel gave to Eliah, in the wilderness: 
1, Kin, 19 7.  up and eat, for thou hast yet a great journey to go. This bread is given us, that in the strength thereof, we may walk forward in the way, which is before us, not that we should lie down and rest us in this wilderness, as if we had now attained to the end of our journey. The Angel wakened Eliah twice sleeping under the juniper, twice he touched him, and twice he bade him, up, eat and walk; at length he arose and walked in the strength of that bread forty days: But alas, our security is greater than his. Many a time hath the Lord warned us of the journey that is before us: many a time hath he proposed heavenly food unto us, and now against this day, 
Sect, 56 But most of all the meditation of the love of God is profitable to work in us this heavenly disposition.  the Lord reneweth his mercy towards us. The Lord waken us, and grant at the length, that we may rise and walk, following the Lord, till we appear before the face of our God in S●on.  
But of all other means, the most forcible to ravish our hearts after the Lord, is a deep meditation of the love of god towards us. The apostle protesteth it is a love that passeth knowledge; the height and breadth, the length & depth whereof, none is able to comprehend; 
●phe. 3, 18  he that at one time cried out; 
psal. 66 16  Come and I will tell you what God hath done to my soul, is compelled another time to confess: O Lord my God, 
psal. 139.  thou hast made thy wonderful works so many, that none can coū● in order to thee the thoughts towards us; I would declare and speak of them, but they are more than I am able to express. And yet although we be less able, 
job. 40.18  than the Elephant at one draft to drink up the river of jordane, let us be content with the wearied passenger, willingly to take in so much as may refresh us; we cannot measure the waters of the sea in our fist, nor number the stars of heaven; and how then shall we number his mercies which are above all his works? shall we therefore not look to them, 
Psal. 145.9  nor behold that glory of God which shineth in them? Though we cannot comprehend his incomprehensible love (yea blessed are we if it shall comprepend us: 
It is not a light meditation of this love, that will raise up our hearts ) let us notwithstanding earnestly and frequently meditate upon it, not by starts and vanishing motions: for as A Candle doth not at the first receive light from the fire, were it never so bold, but if for a time it be holden constantly to the fire, it is at the length enlightened: so is it not vanishing meditations that will warm our hearts with the love of God; but if we shall continue without wearying to exercise our thoughts upon this great love, that the Lord hath borne towards us; it shall happily fall out at length, that the powers of our soul shall be inflamed with his love, and we shall find the savour of death in every thing that smelleth not of his love. 
sect. 57 Never such a love shown as jesus h●th showed unto us.   
No greater love than this (saith our Saviour) can be showed among men then that a man should bestow his life for his friends: but that which man is not able to show, 
john. 15, 13  our Lord Iesu● God & man hath showed to the Children his good will: for the love he bore to us, he gave himself in a sacrifice for our sins on the Cross, even when we were his enemies; and hath here in this Sacrament given himself a food, and nourishment unto us: for so that disciple beloved of him doth testify; 
joh. 13, 1  When jesus knew that his hour was come, that he should go out of the world unto his Father, forasmuch as he loved his own, unto the end he loved them: therefore did he institute this sacrament, that therein he might communicate himself to them. O wonderful love, stronger than the love of jonathan to David! When jonathan and David behoved to part company because of Saules tyranny, 
stronger than the love of jonathan to David. 1. sam. ●0  jonathan gave David his Garment, his Girdle, and his Armour: he had no better, and could give no better, & so with many tears and mutual embracings, departed from him: but our blessed Saviour, before he removed his corporal presence from us, gave his life to redeem our life from the death: he sent out bloody sweat abundantly, as the witnesses of his burning love towards us, he prowred out an everlasting prayer to his father for us, he hath left behind him, 
john. 17  in his last will, his peace for our portion▪ he hath given us his spirit for a comforter, his word for a warner, and this sacrament for a spiritual food, until his second coming again. 
Cant. 5.9 Or the love of a mother to her children.  No marvel his spouse in the Canticle praised his love to be far above the love of women: for though in some of them the strength natural of affection be so great, that it makes them endure the painful bearing & bringing up of their children with the milk of their breasts; yet what is that comparable to this? nothing indeed. Such a love as here our Saviour hath discovered towards us, is not to be found again in the world: for whereas Mothers (saith C●risostome) either commit their children to Nurses, 
Chrisost. ser. de corpore christ  or else brings them up upon the milk of their own breasts: jesus Christ feeds us not with the milk of another, but with his own flesh, and his own blood. Necessity sometime hath compelled the Mother to eat her own Children, but we never read that compassion hath moved the Mother to give her own flesh to preserve her Children, that they should not die in famine. But our Lord jesus is that kind Pelican, that sendeth out his own blood to nourish his young; and all this hath our Lord jesus done not grudgingly, but willingly, provoked hereunto, by that fervent love he bore to the glory of God his Father, and to our salvation.  

Sect. 58 A proof of Christ's wonderful love towards us. Luke. 22  Which shall yet appear more evidently out of his own comfortable saying to his Disciples: I have greatly desired to eat this Passou●● with you. O word full of consolation! sundry Passovers had he eaten before with them, but he protesteth this was his desired Passeover: See ye not here his unquenchable love? he knew it was the last he was to eat upon the earth; he knew he was to drink no more with them of the fruit of the vine, till it was fulfilled in his Father's kingdom. He knew that the same night they would betray him, and that after Supper a bitter cup of passion was abiding for him; yet his love overcame all these impediments, and made him think long to eat of this Passeover: And which is much more; before ever he gave himself to be crucified for us on the Cross, he provided this Sacrament as a means of the communication of himself unto us, thereby assuring us, that his subsequent passion should not defraud us, but rather afford unto us, and make ready for us that righteousness and life by Christ purchased on the Cross, and communicate in his holy table to them who are his. In the one he was prepared, & made ready as the only food of our souls to eternal life, in the other he is applied, communicated & given unto us; both of these necessarily behoved to be done for the work of our salvation. 
Cyp. lib. 2. epist 3.  Sicut enim ad potandum vinum venire ne●● potest, nisi botrus calcetur ante, et prematur: sic nos sanguinem Christi bibere non potuimus, nisi Christus prius fuisset calcatus et pr●ssus. It was a great love which made our Saviour, content that his blood should be shed out on the cross, & so should be made both a ransom, & a convenient food for us, 
Ber. in Epiph. ser. 1  for the father sent him. Quasi saccumplenun misericordia, in passione conscindendum ut effundatur quod in eo latet pretium nostrum. So is this also a new declaration of his love, that before his body was broken & his blood was shed, he first ordained the means whereby it should be communicated unto us.  

sect. 59  These and many more spiritual meditations, should be unto us as the breathe of the mouth of God, 
What a notable comfort we have here, that this banquet begun in earth, & shall be fulfilled in heaven.  to kindle in our souls that little spark of the love of God, which alas, for fault of entertainment, is almost over-gone & extinguished with the ashes of our corruption: for seeing our Saviour longed to eat with us, shall not we long to eat with him? he greatly desired to give himselfto us in this table, & for us on the cross; & shall not we earnestly desire to receive him? he knew it was the last he should eat upon earth, & that after it, heavy sufferings abode him: we know that our banqueting here, is the banquet that shall be accomplished in heaven; it is begun here, it shall not end here. Comfortable is the word of our saviour: 
Luke. 22.16.  it shall be fulfilled in my kingdō●; & will not we then joyfully begin this banquet? shall we be so foolish as to wait upon lying vanities, & forsake our own mercies? 
jona. 2.8 jere. 2.13  shall we turn our back upon the fountain of living waters▪ and dig to ourselves Cisterns that can hold no water? crtain●ly our darken; is grosser than the darkness of Egypt, and our hearts harder than the Adamant, except this burning love of the Lord jesus ravish upward our hearts after him. The spouse in the Canticle, 
Cant. 5.8  professeth she was sick of the love of her glorious husband the Lord jesus, but alas we are not touched with the like love, we feel not the smell of his ointments, and therefore with the rest of the Virgins we run not after him. 
cant. 1.  Eliah touched Elisha with his Mantle, and therewithal the Lord joined his inward calling, 
1. Kin. 19 19  & suddenly Elisha left his plough of Oxen, & of a husbandman became a prophet. Now the lord calls upon us by his word & sacrament, Let us also pray, 
Rom. 5.  that the Lord would shed abroad in our hearts by his holy spirit the sense of that love of God; then should we neglecting all things run after the Lord, seeking only to enjoy him.  

Sect. 60  The men of this world marvel to behold the sudden change of life, which is made in the children of God by his effectual calling; 
Worldlings, who tarry from christ, if they were touched with the sense of this love, would forsake all & follow him.  they marvel to see them running so fervently after Christ, seeking him by continuance in prayer, by hearing of his word, by participation of his Sacrament, and that with such an insatiable desire, that in this life they can never be satisfied with hearing, reading, praying, and communicating: but if the Lord should in like manner touch their hearts, and let them feel the power of an inward calling then would they marvel no more, far less disdain, yea, they would make haste, and join themselves to the company of the godly: And Saul also should become amongst the Prophets. The woman, 
1. sam. 19 ●4 Sinful women would be changed like Marie Magdalen Luk●. 7  who had lived before a licentious life, would now change it with Marie Magdalen: she had been a great sinner in the City, but became an example of repentance to all the sinners in the City: she prostrates no more her body to her carnal Lovers, but falls down at the feet of Christ, to crave his mercy; in steed of her wanton looks, her eyes pour out tears, & her beautiful hair, which before she set out as a proclaimer of her lust, now she pulleth down to wash the feet of Christ. Thus all the former means of her sin, she maketh new witnesses of her repentance; the man in like manner, 
And sinful men should be changed like M●thew the Publican.  who had sat all his days with Matthew at the receipt of custom, that is, who had lived in the sinful trade of unlawful gain, would now in like manner forsake it: but where the Lord by effectual calling works not in the heart an earnest love of God; no marvel they lie still in the grave of their sins, & rise not to walk after the Lord. We are therefore so much the more to use all the ordinary means, which may entertain in us y ● little spark of the love of god, till it grow up unto a great flame, for the farther union & conjunction of our souls with jesus Christ; and this for our disposition towards God.  
As concerning our Christian disposition to our neighbour, 
sect. 61. The second part of our new christian disposition is that towards our neighbour we be loving  it is usual to the spirit of God, to comprise it under love. Our Saviour saith that love is the cognisance of his Disciples, & the Apostle calleth it the band of perfection and fulfilling of the law; & no marvel, for love speaketh with the tongue of every virtue. All the sundry precepts, we are commanded to do unto our neighbour, are summarily comprehended under this one, Love one another, As this sacrament sealeth up the communion of the members with the head, so it seals up the communion of the members amongst themselves: for this bread whereof we eat, is of many grains of wheat made up into one bread; & the wine is the juice of many berries collected & united into one, to teach us that all the communicants at this holy table, how many soever they be, aught to agree together in one, like members of one body, as having one Father, one faith, one Baptism, one inheritance, as Brethren quickened all by one & the self same spirit, (which is not to be found again in all the world, except in this excellent brotherhood:) as we cannot be joined to the head without faith, 
Without love we cannot be of the communion of saints.  so can we not be knit to the member without love. Stones and timber cannot make up a building till they be joined, and sundry pieces of metal cannot be melted in one work without fire; no more can Christians be united in one mystical body without love, and therefore our Saviour at the celebration of this Sacrament, recommended lou● to his Disciples by a new commandment, 
john. 13, 3●.  which he so called, because it should never wax old: yea, so much doth he account of it, that he will accept no service we owe to himself, without that duty of love we owe to our brethren. 
Math. 5.  If thou bring thy gift to the Altar, & there remember'st that thy brother hath aught against thee, leave thy offering, go thy way, and ●●rst be reconciled to thy Brother, then come and offer thy gift: of this it is evident, that without love to our brethren, we can do no acceptable service to the Lord.  
In this therefore, let us try and examine ourselves, 
Sect. 62. Of the effects by which our love should be tried.  what compassion find we in our hearts, toward our brethren: what willingness to do them the good we can, what love to bear one another's burden: what readiness to forgive when we are offended: what humbleness of mind to ask them forgiveness against whom we have sinned, practising these precepts: While ye have time to do good to all men: 
Gal. 6.10 Ephe. 4  And again, for bear one another, forgive one another, even as God for Christ's sake forgave you. The Majesty of God (suppose first offended) did firs● seek man to be reconciled with him; and shall man that hath offended think evil to seek his brother, 
Readiness to forgive rare ●o be foun●.  to be reconciled with him? but alas●e, are these fruits of godliness now to be found amongst men? it thou seek them thou shalt find th' 'em as the Summer gatherings, or as the grapes of a vintage cut down; 
Mich. 7.1  though thy soul desire to eat the frui● thereof, thou shalt not find it: for the good man is perished out of the earth, such as are Christians by name, 
Psal. 12 Christians live now like jews and Samaritans of old.  they live like jews and the Samaritans, of whom it is written, that they might not converse together: to forbear and forgive one another, to them are precepts of an uncouth language, which they understand not: as a sparkle of fire easily kindles a heap of powder, so a small offence removeth all their affections: they are not slow unto wrath like the Lord, and far less like him in readiness to forgive. As men (saith Lactantius) are mortal, 
As men are mortal, so should their anger be.  so should their anger be mortal: our Saviour saith, the sun should not go down upon our wrath: the Apostle commands us to be children concerning anger & maliciousness, who as they do not deeply conceive it, so they do not long retain it, but are shortly familiar with them, with whom they were a little before offended: but as it was doubted of Sylla, Syllane prio●, an Syllae iracundia sit extincta, so is it out of all doubt, that in many vipers of this age, anger dieth not, til● they die themselves.  
And as for doing of good to their neighbours and brethren, 
Sect. 63 Readiness to do good to others is as rare.  they live in the world like monsters, or like these Giants, The sons of Anak: they alone will be Lords of the earth, as ifthe world were made for them only, or they at the least were born for themselves, churchlish like Nabal: shall I take (said he) my bread and my flesh, & give unto David? all that they have, they account so to be theirs as ifthey had not received it, or were not the Lords stewards bound to distribute to the necessities of his saints; 
Professors lives like the sons of Anak, churlish Nabal, or the rich glutton.  the rich gluttons, they use it as a morsel for their own mouth: Now my soul thou hast enough for many days, let Lazarus find as he may: they think with Cain, they are no keepers of their Brethren; 
Zac. 11.9  That which dieth let it die. These and many more are the common and s●ene corruptions of this age: wherein we are to examine ourselves, how far the renewing grace of the Lord hath made us to depart from them, and what holy love we have put on: 
1. john. 4.8  For he that loveth not, knoweth not God, because God is love; and he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? hereby we know that we are translated from death to life, because we love the Brothers. And thus much we are content to have touched of our disposition toward our neighbour. 
Sect. 46 The third point of our christian new disposition is, that we be sober and little in our own eyes.   
Now last of all concerning our disposition in ourselves, let us be sober esteeming basely of ourselves, highly of the Lords mercy, hungering and thirsting for his salvation: and in very deed, the more we shall consider how God hath magnifie● his holy name by his maruelou●mercies towards us; the more shall we be compelled to cast down ourselves before him in all humility and submission of our spirits. When David promised to Mephiboseth, 
2. ●am. 9 With Mephibosheth.  that he would show him kindness for jenathan his father's sake; Meph●boshe●h humbled himself to the ground and said, what is thy servant that thou shouldest look to such a dog as I am? but here the Lord o●r God, not only promiseth unto us kindness for his Son Christ jesus sake, but presently performs it, & investeth us again with our Father's inheritance, which we forfeited in Adam: and where we were of our own nature▪ but dead dogs unclean creatures, dead in sin & trespasses▪ 
Ephe. 2. 1. joh. 3.1  Now behold what love the Father hath shown us: He hath made us partakers ofthis heavenly vocation, as to be his sons & his heirs; and shall not we then in our very hearts be humbled before him, acknowledge our great unworthiness and his excellent mercies. Let us confess with God lie jacob, I am not worthy (O Lord) of the least of all thy mercies, 
With jacob & the Centurion the woman of Canaan and Elizab●th.  and let every one of us say with the Centurion, I am not worthy Lord, that thou shouldest entre within my roof. Let us with the woman of Canaan, acknowledge our own room, if the Lord should give us but the benefit of whelps & dogs, that is, should suffer us to go under our masters Table, and eat of the crumbs that fall from it, yet were 〈◊〉 it more than any way we have deserved: & how then are we bound to have our hearts and our mouths filled continually with the praises of our God, who hath bestowed upon us his greatest mercies, when we were not worthy of the least; & hath set us down as Sons & daughters & heirs at the table of his children, that were not worthy as dogs and whelps to creep under it? have we not cause to cry out with David: O Lord what is man that this manner of wa● thou art mindful ●f him? 
Psal. ● Luke. 1  Elizabeth marveled that Mary came to vis●●e her, & in the humility of her heart cried out: W●ēc● cometh this that the mother of my Lord sh●ld come unto me? 
Our humiliation necessarily required for effecting our union with God  but we have more cause to marvel at the marvelous mercies of the Lord: for what are we, that the fairest ●mong the Children of men should be delighted with our love, and our Lord should come to visit the base estate of his Servants, & communicate himself, his light and his life, and his grace unto us? Let no man think that I have multiplied these places of scripture without a cause. The beginning of the division between us & the Lord, flowed from the pride of our nature; & unless we humble ourselves, & be content in our mind to sit lower than dust & ashes, by reason of our sin, it is not possible, we can be united with the Lord. This is the council that in few words, 
Mich. 6.8  Michah giveth unto us, He hath showed thee O man what ●s good, and what ●he Lord requireth of thee; surely to do justly, and to love mercy, & to humble ●hy self to walk w●th thy G●d. The Lord is indeed a most high God, yet he is nearest unto them, & they go soonest up unto him, who are least in their own eyes, and tremble at his words.  
And beside this inward humiliation ●rising of the sense of our own unworthiness and weakness, 
Sect. 65. With this humiliation we should have also an hungering for the Lord's salvation▪ Luk▪ 1.53  let us come with a hunger and thirst of the Lord his righteousness and salvation: For he will satisfy the hungry, but the full he suddeth away empty: only they that have the spiritull appetite, hunger and thirst, are meet to be communicants ●t this holy table. As that oil multiplied by El●sha, ceased not so long as the widow had any vessel wherein to receive it: so shall never that oil of grace decay, but be multiplied and increased unto all, that with open & enlarged hearts are ready to receive it. Thou therefore, who art more ready to faint for spiritual hunger than was jonathan, come hither, put out the hand offaith, 
For the Lord filleth the hungry, and strengthens them, who are ready ●o faint.  eat of this honey and make thee full; and thou that art sick (with the Spouse in the Canticle) for the love of Ies●s, come either and the Lord shall stay thee with the flagons of his wine. Art thou almost dead like that Egyptian, the servant of an Amalekite whom David found in the fields, take and eat of this bread, and thy spirit shall return again unto thee. But alas, where is this spiritual appetite to be found amongst us? the deadness of our heart is lamentable: we see not our wants: we see not his beauty: we smell not his ointments: we taste little of his goodness, and therefore ●e make not▪ haste to run after him. 
●. sam. 3.33.  David mourned over the dead body of Ab●er, but alas (if we could) we have much more cause to mourn over our dead souls. Oh that there were in us the holy desire which David protesteth to have been was in him: 
Psal. 42  My soul fayn●eth for the salvation of God: A● the heart brayeth for the rivers of waters, & thirsty ground desireth rain, so my soul pasteth aft●r the living God; blessed are they who hunger and thirst for his righteousness; 
Math. 5.  for they shall be satisfied.  

sect. 66 None meet banketters at this holy Table, but they who are hungry. Exo. 34.35  These only are the guests & banketters that shall eat of the delicates which here he hath prepared, and whose soul shall be delighted with his fatness. These shall go from this Table, as Moses came down from Mount Sinai, and his countenance changed, they shall arise with Eliah, and walk on in the strength of this bread all the whole days of their pilgrimage; they shall go on in their way with S●mpson, 
The comfortable fruit arising to them, who after this prescribed preparation communicate▪ Luk. 18.4 2, Kin. 7.  eating of the honey which they have found. They shall depart from this Table, as the two Maries did from the Sepulchree with great joy. These shall go home to their own houses justified with the Publican; rejoicing because they have found a treasure, and hath felt the sweetness of this Manna: they shall shall not be able to conceal this great joy from Israel, but shall be forced to tell every Nathana●l whom they meet: We have found the Messiah. 
john. 1  And in all time to come, their souls shall cleave to the Lord without separation more straightly than the men of judah & jerusalem cleaved unto David their King: 
1. Cor. 7.35. 2. sam. 5.  they shall say to the Lord as Elizeus said to Eliah; 
2, King, 2 2.  as the Lord liveth, and as thy soul liveth, I will not leave thee, and with Peter whither O Lord, shall I go from thee, 
Ioh.▪ 6.68.  seeing thou hast the words of eternal life? The Lord work this spiritu all disposition in us for jesus Christ's sake, to whom with the Father & the holy spirit, be all honour, praise and glory for ever.  Psal. 36.7. 
How excellent is thy mercy O Lord? therefore the children of men trust under the shadow of thy wings: they shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the rivers of thy pleasures.  Psal. 6●. 4 
Blessed is the man whom thou choosest, and causest to come to thee; he shall dwell in thy courts, and shall be satisfied with the pleasures of thine house.  
Let glory be given to the Lord, and his blessing be upon his people.  
FINIS.