A FIt Guest for the Lords Table.  
Or, A Treatise declaring the true use of the Lords Supper.  
Profitable for all Communicants, as a preservative against all profaneness and sundry novel opinions.  Macarius. Homill. 27. Offerrur in Ecelesia panis et vinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnem eius et sanguinis, et sumentes de visibili pane spiritualiter carnem Domini manducant. 
LONDON Printed by Edw: Allde, and are to be sold by H. Rockit, at his shop in the Poultry, under the Dial. 1609.   

TO THE RIGHT Noble and Honourable Gentleman, HENRY CAREY, Son & Heir to the right Honourable john Lord Hunsdon.  
SIR,  
THere are (you know) three different opinions▪ (wherew●th the Christian World is much distracted) concernng the presen●● of our Lor● in the holy ●●charill; one orthodox and ancient, the other novel and unwarrantable.  
The first teacheth that Ch●●st is in his Ro●y ●●d Blout there present▪ 〈◊〉 an● really▪ in respect both of the Signs and of the Communicants. In respect of the 〈◊〉 he is present, 〈◊〉; that is, not in regard of place and Coextstence, but atione sacram●n●●li, by a sacramental reason or relation. In respect of the Communicants, his presence is not 〈◊〉 or local, but spiritual, ●eally presenting himself unto all prepared persons, who by faith, receive and apply him to themselves: Nam fide tangitur Christus, non corpore. 
Ambros.   
The second is of Italian Alchemists, that imagine a corporal presence (though not visible & pe●m●dum quant●) by reason of a substantial trans●uration of the ●●emense into the very holy & blood of Christ, after the recitation of the words of consecration. But this opinion was first forged upon the Anuil of their own breines, & at length determined of innocenc●us the third, by name of Transubstantiation in the Lateran Council 215 years after Christ. Neither is it so new as ●augh●, being directly contrary both to Philosophy and Theo●●gie. Po● first ●ne and the 〈◊〉 body cannot occupy many distinct places at ●n● and the selfsame instant. One man cannot be circum●●●stible and incircum script●t ●in one Articl●●●time. And (as Damascene truly speaketh 〈◊〉 nature is not capable of concomitant essential differences. As for Miracles, they be not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Against nature but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Above nature. Neither doth God always that which he can do. re●ue potest 〈…〉 Secondly, the heavens 
Act. 3. 21  do contain him ●the scriptures name no other place: neither can there be dissipable of holy writ, with a genuine construction produced to confirm their conceit. The word (●st) whereat they st●ble be tokens only a sacramental Esse, & is as much as Ret●●t, Re●●asent●t, si●mficat, as will be cleared by the due di●e●●ssion of many texts of Scripture. In tranoen legis ●●cit, que salves 〈◊〉 le●●● sen●entiam eius circumue●●● Thirdly, by this opinion a very Reprobate may receive the Body of Christ. But S. Augustine truly saith Nullos comede●e corpus Christs n●sicos, qui sunt in corpore Christ's. Besides that which entereth in at the mouth, goeth down into the belly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the body 
Mark. 7. 18. 19  and blood of our Lord are no belly cheer, they enter not into the Belly, but into the Heart. therefore the Apostle saith that Christ doth devil in our hearts by faith. And albeit the Fathers called, 
Ephe. 3. 17  the Bread and Wine the Body and Blood of Christ, yet did they not mean that they were so proper●y by transubstantiation. But analogically by divine ordination, through which they do become the seals, and symbols of them. And to conclude, if this must needs be held for truth, what shall we think of Greg●ry the seventh, who thr●w the Eucharist, (that is by their doctrine Christ's body) in a rage into the fire, because it did not answer to his questions? And what will they say to the death of Pope Victor, and of 
* 1154.  William Archbishop of York, and of Henry of Lucemburgh the Emperor, all which were poisoned, the two former with that, which was in the Cha●●ce, and the third with the Host. which a Monk had poisoned. Hear, against all reason we see the Body and Blood of our Lord, made Venen● Vehicu●●, and subject to cruel entertainment. But our faith doth teach us that he liveth in the heavens in all honour, happiness, majesty, and glory.  
The third opinion is theirs, that think the Body and Blood of Christ, is In, With, Under, or about the bread and wine. But our Saviour saith not, My body is in, with, under or about this bread: but he saith expressly This (that is, this bread) is my body. And if there were such a bodily presence, as is imagined, why should this holy feast be celebrated as a memorial of him? Finally, this opinion gives him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodiless body overturning the characteristical and essential properties of a body, which are as inseparable from it, as heat from fire, moisture from water, and light from the sun. True it is that the faithful receive Christ in the bread and wine, as a thing signified in the sign. (non 〈◊〉 cō●entum ●n continence) but not as gold in a bag, or as water in a pot. Thus a possession may be said to be given a man in a Deed or Writing, because the Deed doth assign it to him, and not because the Possession doth exist in, With, or About the Deed.  
Now the ready way for a man to discern the truth in this warfare and diversity of opinions, is to seek to God by prayer, to walk in humility and sincerity with fear and trembling, and not to be perverse, turbulent & contentious for The seccret of the Lord is revealed to them, that 
Psal. 25. 24  fear him, and his covenant to give them understanding. The froward is an ab●ominationto him, 
Prover. 3. 32  but his secret is with the righteous.  
To this end, but especially that we might be furthered and furnished to the lawful and audable use of this blessed Sacrament, and so may safely ●aile betwixt the arroneous doctrines of some, and the profane practice of others, as between two dangerous and almost inevitable Rocks, I have been bold to publish this little book, where in the nature and right use thereof is succinctly and with perspicuity described. The success whereof I commend unto the Lord, humbly desiring his Majesty to honour you with all noble virtues in this life, and to crown you with eternal glory in the life to come. And thus notdoubting of your kind acceptance of this my boldness, I take my leave, remaining ever,  
At your honourable command In Christ, THOMAS TOOK.   


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N. T.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Graij ad Authorem.  
Edatur; Momi cur namque Verebere dentes?  
Hic liber, a cambus, nil quod edatur, habet.   

Eiusdem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Lectores.  
Quaeritis a Domino qualis conviva prob●tur?  
En vobis qualem finxerit iste liber.  
Lotus cas, etlaetus edas, g●atusque recedas;  
Scilicet hos mores caelica mensa petit.   

Ad Lectorem.  
Christi Christi-colis conuluià lauta parantur,  
Hic recte ut comedant pagina quaeque docet.   
Georgius Taylerus.   

Errata.  
Page 7. line 21. read him.  
Page 18. line 21, read destroy.  
Page 19 line 1● read by.  
Page 24. line 3. read to a. line 7. read Fifh.  
P. 91. l. 21. read fift. p. 136. 5. read commended   
1. Cor. 11. 28. Let a man therefore examine himself, and so let him eat of this bread, and drink of this drink. 

CHAP. 1.  
THe holy Apostle Saint Paul having reprehended the Corinthians for sundry misdemeanours amongst them; one whereof was their disorderly receiving of the Lords Supper; he doth in these words prescribe a remedy for the same. For correction is not enough without direction, and reprehension is defective without instruction. A kind Chiruigian will not only discover the wound, but apply the salve. A faithful friend will not only show his friend his fault, or error, but he will also give his best advise unto him, that he might see to correct and prevent it for the time to come. The office of a true teacher is as well to teach the truth, as to confute and refel falsehoods: & as he must reprove and condemn evil manners, so should he also be careful to show what is good & how the evil may be prevented, & amended. We count him a bad Guide, that only tells the travelers of their wandering, and not of their way: and we judge it the duty of a Maister-Mariner, to show his followers in the Art of Navigation, not only syrts, & sands, & rocks, and the danger of them, but also the course to escape them: so a good Minister ought not only to show his people their sins, and the danger of them, but also the means to mend, & the way to perform their duties, as GOD requireth. This Paul hath done.  
The Doctrines follow,  
THat it is our duty to search and Doct: 1 to prove ourselves before we come to the Lords Table,  
I will here show first, the reasons why we should make this trial: secondly, by what we ought to make it: thirdly, whereof it must be made: four, how it ought to be done. The reasons that should move us to make this trial are many.  
First, it is the express commandment of God, Let a man examine himself. Now the will of GOD must be the rule of our works. What God biddeth, that must we bend ourselves to do: And in his service wants no solace. For as Paul saith (1. Cor. 7. 19) Circumcision is nothing, nor uncircumcision is nothing, but the keeping of God's commandments. And the Scripture further saith (Revel. 22. 14.) Blessed are they that do his commandments, that their right may be in the tree of life, & may enter in through the gates into the City: Now one of his Commandments is, that we do examine ourselves before we come to the Lords Table.  
Secondly, another argument may be borrowed from the verse next before going, and next ensuing, and may be thus framed.  
If he, that shall receive this sacrament unworthily, be guilty of the body and blood of Christ, & shall eat and drink his own damnation, than it behoveth every man to search and examine how he stands, and in what manner he cometh: this will all men grant. But he that receiveth this sacrament unworthily, is guilty of the body and blood of Christ (a heinous sin) and eats & drinks his own damnation (a fearful punishment.) Therefore it behoveth all men to try their standing, and to examine in what plight they come.  
Thirdly, a wise man will not come to the banquet of an earthly Prince without some competent preparation; why then should any man presume to present himself in the presence of God and his Angels, and to come to the banquet of the great Prince of all the world, there to eat the flesh and drink the blood of his only Son, without due preparation, and fitting of himself, which cannot be without this search and examination.  
Fourthly, as preparatives are necessary before physic for the body: so this examination prepares a way by God's blessing for ou● right receiving of those sacred elements, as the physic of our souls. For by it we shall know our estates, & discern our hearts: by it we shall know how to discern the Lords body: and we shall perceive the love of God in Christ unto us, who ordained this Sacrament for the confirmation of our faith; & the most entire affection of Christ unto us, in that he gave himself to a shameful and cursed death to redeem us, being in bondage to sin and Satan, as the Israelites were to the Egyptians, and to Pharaoh their King.  
Fiftly, this examination will occasion in us both thankfulness, & greater heed and watchfulness. Thankfulness I say; for after examination, if a man perceive his estate to be good, & that he cometh fitted and furnished in some competent measure, he is stirred up to magnify the Lord, who hath vouchsafed them this grace. If on the contrary he find himself wretched or unfit, he hath occasion to praise the Lord, that gave him grace to search and see his condition, and that he hath winked (as it were) at his wickedness and unpreparednes, and hath not dealt with him, as he hath deserved. And will it not also be an occasion of greater heed and vigilancy for the time to come? For even as a man viewing and considering well by day, how dangerous a Bridge over some very deep water, he had safely passed in the dark, willbe strucken with amazement, and willbe made more careful thenceforward of his way; so when a man after examination of himself, shall perceive what infinite danger by reason of his sins, he hath escaped through the mercy of the Lord, he shallbe provoked to admire the goodness of God and to become more circumspect in the time to come.  
Sixtly, we are bound to search and examine ourselves at other times: & in truth we ought to do it daily; for we sin daily, and Satan siftes and shakes us daily, and with the Sun we do still either ascend or descend, and with the salt waters continually either ebb or flow. Now if we ought to prove ourselves at other times, how much more at this, when we are to converse and deal, not with mortal man but with God, and that more nearly, and in a most special and weighty business? Men should make the weightiness of their affairs the rule of their care and labour.  
Lastly, a man will not build an house, but he will examine and search his ground to see whether it be firm or false, sound or sandy.  
There is no good husband but will survey his grounds, & search their nature: a faithful Shepherd will duly observe and search his sheep: an honest Lawyer will truly examine his Client's cause: and a skilful and careful Surgeon will thoroughly search his patient's wound: wherefore then should not we exactly & curiously search and examine ourselves, that we rush not without reason, upon these holy mysteries? He that comes without this examination, may partake of the type, but not of the truth: he may meet with the shadow, but he misseth the substance: Christ will not be eaten of those that come with foul hands, and filthy hearts: He will not give himself to them, that give themselves from him to serve sin, & Satan, and their sinful lusts. To conclude this first point; The wicked proceed from one degree of wickedness to another, Cain (Gen. 45. 8. 9) was offended that God accepted not his offering: then he grew in dislike with his brother: after that he show him: after that he told God a lie, in saying that he knew not where his brother was: thence he fell to saucy language with the Lord, Am I my brother's keeper? And after all this to despair, My sin is greater than can be forgiven. So likewise Herod (Act. 12.) killed james, and clapped Peter up in close prison, & after this approved the wicked and atheistical acclamation and applause of the people, to Gods great dishonour. Now if it be the mark of the wicked, thus to add sin unto sin, ought not Gods chosen to add grace unto grace, one good motion, & one good work unto another? To desire to come to the Lords Table is good in itself, and will be also good in and unto thee, if this thy good motion & intent, thou second with another work as good; by examining thyself, & searching thy state, and so preparing thyself unto it. In a word, as no wise man will undertake any business, unless he perceive himself fit to go through with it; so let no man here assembled be so bold as to meddle in these matters, unless he find and feel himself in some good sort prepared, which no man can be without serious search & examination of himself: For as Merchants cannot without searching of their books, know nor make a just account of their debts and loans, of their receipts & expenses, of what they have sold and bought; so is it impossible for us without search and examination of ourselves to know our estates. Our memory is weak, & our eyesight bad: our debts are many, our receipts are many, our accounts are great. We have to answer for many cogitations & many counsels, for many works, & for many more words. But when we come to this. Trial, we shall find it like salomon's 
1. King. 3 24. 27.  sword, which found out the true mother of the child. It may be God lays claim to thee, it may be Satan also doth the same: perhaps the Church challengeth thee for hers, it may be the world doth so too: Thou canst not be both theirs: they are not both thy father (at one time) nor both thy mother. But search thine heart, and thou shalt perceive by the spirit and grace of God whose thou art, and to whom thou dost belong. By trial men find out the nature of metals: so by trying thyself, thou mayest know the metal whereof thou art made, the founder that hath molten thee, & the mould wherein thou wast cast: The husbandman by searching his ground may come to know what is in it, and for what it is fit: so we, by proving & searching the ground & garden of our souls, may know their quality, & what grows in them most, whether the sweet & pleasant flowers of God's graces, or the stinking weeds of sin. Fron these similitudes these two points are illustrated; first that without examination of ourselves we cannot know our estates: now where this knowledge faileth, there can be no due preparation for the coming to the Lords Table: and where due preparation is wanting, it were better to stay, than there to be. Secondly, hence appeareth, that by this examination we may come to know our selves, which is an excellent benefit, and a preparative to much good. A Captain cannot be said to have prepared himself to encounter with a stout and puissant Prince, unless (besides other duties) he have first tried his own strength: so no man can be said to have fitted himself for this holy business, till he have first examined himself. And as every sick person that is discreet, perceiving the danger of 
Ad medicam dubius confugit aeger opem. Ovid.  his disease, will seek abroad for a remedy: so every man of understanding, perceiving by his examination the corruption and crazines of his condition, will stir up himself to seek a cure, that his state may be bettered and himself amended.  
Pharaoh no sooner perceived a 
Exod. 8. 8, 28. & 9, 28 & 10, 17  plague, but he was by and by upon Moses, that he would be a suitor unto God for the removing of it. When Elymas was smitten blind, that he could not see the Sun, he went about seeking some to lead him by the hand (Act. 13. 11.) and no doubt but desired his eyesight with all his hearts; and shall not we when by this examination of our selves we find the wretchedness of our states, as that spirits of uncleanness, like those Frogs of Egypt, (Ex. 8. 3. 9) have crept into the chambers of our hearts, and that we are pestered with whole swarms of sins, as the Egyptians were with swarms of Flies & Grasshoppers; that our souls are polluted with the botches & blisters of iniquity, as their bodies were with scabs (Ex. 9 10.) And that worse than Elymas his blindness, we are destitute of the eyes of our minds, unable to behold the Sun of righteousness, and to look upon & let in the light of God's love: and finally that we are as blind of mind, & ignorant (as concerning true light, and saving knowledge) as Egypt was black, when it was covered with darkness, which might be felt, (Exo. 10. 21.) I say, shall we not, nay can we but seek about for comfort, for counsel, for cure, and for recovery? Have we not good cause to go to Christ our Moses: & to fly to God by earnest supplication, that he would remove these plagues, eject those spirits, disperse those Frogs, dispel those swarms, salve those sores, and restore our eyesight? As he permitted that strong man Satan to work these works within us, so he is able to unarm and bind him, to cast him out, and to cast down his works.  
Thus we see the benefit of this examination, and the reasons, which should persuade us to make it.   

CHAP. 2.  
THe second point to be considered, is the thing, by which we must examine ourselves. For if the Mason build by a wrong line, or the Carpenter cut by a wrong squire, their labour is but lost, and their time consumed: so if we try ourselves by a false Touchstone, and examine our estates by partial or unfit judges, we shall delude ourselves, & deceive our souls: we shall wrong our cause, and shall not see our case. Therefore especially take heed of these three that follow: try not yourselves by them, neither in their sentence, nor example.  
The first is within thee, but not of thee, neither over thee, if thou be Christ's, and if Christ be in thee: and that is thy Flesh, thy Concupiscence, thy Corruption.  
This seeks for shelter in thy soul, and for harbour in thine heart, and therefore cannot endure that thou shouldest search thyself, least finding of her out, and perceiving her noy somnes, thou shouldest either turn her out, as a saucy guest: or seek to kill her as a secret foe.  
Secondly, Paul saith (Rom. 8. 1.) that those which are in Christ jesus (as we all profess ourselves to be) do not walk after the flesh, but after the spirit: like men that are absolved by the judge, and have discharged what the law requireth, who do now no more walk in the prison, but in the open air, and are no longer ruled by the jailor, but live at liberty; yet perhaps savouring of the Dungeon, and carrying the prints of their Bolts and fetters, and not wholly stripped of their prison garments.  
Now, if we be in Christ, as we say, and if we either do or (at least) ought to walk after the spirit, and not after the flesh or corruption of our hearts, what reason have we to make her our judge in the trial of our states?  
Thirdly, we promised God in our Baptism that we would forsake and detest the flesh: but if we make her our judge, we show that we do not forsake her, but favour her, and that we do not hate her but rather harbour and hearten her.  
Fourthly, the wisdom (even the best part) of the flesh is death, Ro. 8. 6. and therefore her sentence can in no wise be just and good. Who would meddle with that which is the cause of death, and make it his judge? and if the wisdom of the flesh be folly with the Lord, as sure it is, then is the flesh a very fool, and makes those foolish, that are ruled by her; therefore wicked men are termed fools in the Scripture.  
Now, who would be judged or examined by a fool, whose wisdom is folly, yea and death; working death and destruction, to those that subscribe unto it and will not renounce it?  
Fiftly, Saint Paul saith, Rom. 8. 5 That they that are after the flesh, do savour the things of the flesh, but they that are after the spirit, the things of the spirit. But if we will needs be tried by the flesh, and willbe content with her determination, we plainly demonstrate that we savour not the things of the spirit, but that we are bewitched with the flesh, and therefore that we are not guided by the holy Ghost but governed of the flesh.  
Sixtly, the very wisdom of the flesh, is not only an enemy, but enmity against God, Rom. 8. 7. wherefore doubtless if the flesh be our judge, her sentence will be against God, not for him, but most odious in his sight.  
Furthermore it is no childlike affection, nor property of a gracious son, to rest in her, who is a flat, fierce, and irreconciliable eenemie to his father But such is our flesh to God: yea, and he also, that in will and work doth with a full resolution subscribe unto it, cannot but be an enemy unto him.  
seven: the wisdom of the flesh is not subject to the law of God, neither indeed can it be, Rom. 8. 7. Now such is the tree as are the fruits: the wisdom of the flesh is an utter and most desperate rebel against the law, therefore also the flesh itself. For, for what any thing is thus or thus, that thing for which the thing is so, is itself much more so. Now if the flesh rebel against the law, and cannot be ruled by it, we must needs confess that it is an uncompetent judge for us; for it will not condemn itself, nor speak well for the law: it will not discover her own works, which are bastard plants set by sathan in the seminary of our souls, and fructifiing in our lives: no nor let us see the works of God within us (if any be) nor commend them to our love.  
Eightly, they that are in the flesh cannot please God, Rom. 8. 8. But he that makes his flesh his judge, or the Touchstone to try himself withal, and doth with full consent of heart, subscribe unto her judgement, and live according unto her lust, this man is in the flesh, therefore he cannot please God. Now what true pleasure can any man take, when God the fountain of all true pleasures, is not, nay can not be pleased? what pleasure can Man take to live in that estate, wherein God the Lord of life cannot be pleased? what peace can please, or what joy can any man enjoy, while he hath no peace with God, & while the wellspring of all constant joys is grieved & displeased with him? If thou wouldst not be in the rank and roll of those, that can not please God, and do not serve him, then make not thy flesh thy judge, subscribe not to her sentence, and live not as she lusteth.  
Ninthly, the flesh makes us do that we would not, & leave undone that we neither would nor should omit. Paul calleth it a body of death, and crieth out, O wretched man that I am I who shall deliver me 
Ro. 7, 24  from the body of this death? It is the bane of the soul, and the poison of the sinner. It is like the worm that eats the wood, wherein it was bred. Pliny writeth that the Leontophone breedeth in no country but where there be Lions, & 
Plin. Naet. Hist. 8. & 38.  sin among all corporal creatures is engendered in none but in man. And as that little creature is so venomous, that the Lion (king of beasts) dieth presently, if he taste never so little of his venom: so our flesh (the corruption of our natures) is so corrupt and deadly, that as so one as man (the chiefest of creatures) is polluted with it, he becomes obnoxious unto death, both temporal and aeternal.  
Therefore as the Lion doth abhor that beast, and crusheth him with his paws, so soon as he doth espy him: so ought we to detest and hate this Sin, abhor this Flesh, accurse this corruption, and labour to crush and kil● it; so far we ought to be from electing her to be our judge▪ This were not to hate the flesh▪ but to honour it, and not to fight against it, but to foster it. Moreover, Paul accounted himself wretched, because he was turmoiled with his flesh; as with a yoke about his neck, a chain about his leg, and a burden upon his back, & wished to be delivered from it; as the tired Ox doth from his yoke, the prisoner from his fetters, and as men wearied do from their burdens which they bear.  
It is therefore against reason, right, & all religion, for any man to give consent unto his flesh, or to try his state and to prove himself by her.  
Nay, rather as Christ scourged those out of the Temple, which did profane it: so we 
joh. 2, 15.  should scourge this Sin, and also scour out this corruption out of the temple of our hearts, which ought to be (as they were by creation) Houses for the Lord to dwell in, and not Holes for this Thief to lurk in, this deceitful and double-harted Delilah, which beguileth and abuseth us, as she did Samson. 
Iu. 16. 18   
It is true that Paul saith, Ephesians 5. Chapter, 29. verse. No man ever yet hated his own flesh: but yet we may, yea, we must hate and detest this flesh, for it is the Seed of that old serpent Satan, whereof he doth engender children like unto himself. If the jews iniustlye stirred up sundry of the chiefest Citizens in Antiochia against 
Acts. 13 15  Paul and Barnabas, for preaching of the Gospel, and expelled them out of their coasts; with good reason may we by prayer made in the name of christ incense the Lord against this sin, and strive ourselves by our spiritual armour to subdue & drive it out of our hearts. If the king of Ammon did disgrace the Messengers that David did in courtesy send unto him. 2. Sam. 10. 2. 4. Well may we both disgrace and deface our flesh, (this original corruption) the messenger & minister of Satan, an utter enemy to the glory of God, a rebel against his law, a burden to the soul of a true Christian, and that which worketh the death and destruction of all men by desert, but of the reprobates indeed and truth.  
Tenthly, The flesh lucteth against the spirit, or the illumined and regenerate part of man: and the spirit against the flesh: and these are contrary one to another. Gal. 5. 17. First, it is said to lust or strive against the spiritul part of a man regenerated by the holy spirit; like two mortal and implacable enemies, and this conflict is without limitation of time: so long as they live together, so long they do one lust against another, only death doth end the combat, making a full and final destruction of the flesh.  
Now shall we take part with our flesh against our spirit? with the work of Satan against the work of God? This we shall do if we choose her for our judge, and listen to her voice, who like a Gnat gins with singing, and ends with stinging, soothing us up with her Syrenian songs, but seeking indeed to destroy our souls, and to quell the Graces of God within us: yea, rather as the Lord promised his people (Exodus 23. 30) to drive their enemies out of their land by little & little, so we ought to desire his Majesty to consume and to drive out this evemy out of our hearts.  
And as the Israelites were in express terms forbidden to make any covenant with those their enemies (verse 32.) so we must make no covenant with our flesh, no contract; no peace at all, neither of amity nor of concord, if I may thus speak; which we cannot avoid, if we try ourselves by her, and rest in her determination.  
Secondly, Paul saith that these are contrary one to another, as fire to water, and light to darkness: and yet mixed together in one man, as heat and cold in lukewarm water.  
If now the corruption of our hearts (the flesh) be flat contrary to the work of grace, within us, created in us by the holy Ghost, it were great impiety for us to show the least favour unto it, how much more wicked were it to set it on the Bench, and to lend our ears unto it? Doth Paul count it a fault in the Corinth's to try their 
1. Cor. 6. 6  causes under heathen judges, and shall not we condmn it as a capital and grievous sin to try our states, and prove ourselves by our flesh, which makes men heathen, Athists, & aliens from the Commonwealth of Israel? Have we none to be our judge but her, that is an enemy to God, and to his grace within us? The flesh is contrary to the spirit, not in condition only, but in practice also: not so much in name, as she is in nature.  
eleventhly, Paul reckoneth up 
Gal. 5. 19  (not seven, but) seaventeen mortal sins, which flow from the flesh as from their Fountain. All which are Make-bates betwixt God and man, and are full of pestilent & pernicious effects; therefore it is unfit to make the flesh our judge. For undoubtedly, she will not condemn her own works, neither can she endure to see them despised & forsaken. Besides, considering that her fruits are very poison to them that taste them, we ought rather to labour that she may be stubbed up, then to shade ourselves under her bows or to show her the least grace or smallest courtesy. Lastly, they that are Christ's, have crucified the 
Gal. 5. 24  flesh with the affections and the lusts. We do all profess ourselves to be Christ's: but if we make the flesh our judge and follow her desires, we shall not crucify the flesh, but rather indeed take her from the cross, and put life and spirit into her, yea and promote her highly. For to be a judge or Counsellor, is a state of dignity and honour: and if we follow her fancy, and do as she prescribeth, we plainly show that we are not Christ's, but hers: not his servants, but her slaves: Neither have we crucified her lusts: If we will needs be ruled by her, & set her up for a judge in the trial of our states. For it is her desire that we should so do, and it is her work, if we either will so, or work so.  
Thus we have heard many reasons why we should not try ourselves, and examine our estates by our flesh: against whom I have much contended, because very many are carried headlong by her into a gulf of security, flattering themselves, and accounting their conditions good enough, because the laws can take no hold upon them, being in the mean while most miserable, destitute of true faith, and the filial fear of God; yet crying out peace, peace, and being ready to say as AGAG said to SAMVEL, Truly the bitterness of death is passed, when they are in danger to be hewed in pieces with the sword of vengeance, as AGAG was indeed by SAMVEL, 1. Sam. 15. 32. 33. Thus much for the flesh.   

CHAP. 3.  
SEcondly, in the Examination of ourselves, we must take heed that we be not led by the counsel or custom of the world, and multitude of Professors. in those places wherein we live. For first, what is the world but a Labyrinth of error, a mirror of madness, an Ocean of iniquity, a shop of deceit, and a Theatre of wickedness? JOHN saith that this whole world lieth in 
1. john. 5 19  wickedness. Therefore the world is no fit touchstone for us to try ourselves by. Secondly, the multitude (as common experience teacheth) is usually most ignorant, profane and godless, having the form of godliness, but denying the force thereof, and making a profession, but yet hating reformation. They hear the word audible, and receive the word visible, without examination or preparation. Many cannot, their ignorance is so great: many can, but will not, their corruption is so violent: many can, and make show of will, but do not, their negligence is so rooted: many do examine themselves, but yet very superficially, & minsingly, as if they were to go over a quag-mire. And it may be well supposed that the most which do receive, come utterly unfit, unfurnished, and eat and drink to the dishonour of God, and increase of their sins. For Christ saith, 
Mat. 20. 16.  Many are called but few are chosen: if the elect be few in comparison of those that are called, then but a few in comparison can come prepared; for it is impossible for any of the reprobate to prepare himself aright, and to examine himself as God requireth, seeing he wanteth true faith and refined affections. Neither do all the elect come fit themselves; because some that are elected, are not as yet effectually called and converted: and yet no doubt many of these presume to come. And of those that do indeed believe, come some without meet preparation, now and then through negligence and oblivion of their duty, as some in the Church of CORINTH did. Therefore we must take heed that we do not as the most do. If the most be perverse or careless, I must not be so. If DAVID commit adultery, and though PETER deny his Master, yet I must not. For we are to live by 
Legibus vinitur ●on ex●m plis. Ex 23. 2.  laws and not by examples: neither may we follow a multitude in or unto that which is evil. Thus much for the multitude.   

CHAP. 4.  
THe third enemy to be avoided in this our examination, is the Church of Rome, and that for two weighty reasons; For first she is not the Church of God, but a Synagogue of Satan: not the Spouse of Christ, but the Minion of the Devil, out of whose brain she did proceed, as Minerva is feigned to have proceeded out of Iupiters.  
She hath bewitched the world a long time, with her sugared enchantments: she hath made drunken the inhabitants of the earth, with the wine of her fornication: she hath corrupted and adulterated the holy Scriptures with her partial, blasphemous and ridiculous interpretations. Her allurements are pleasant, her voice is sweet, her face is amiable: and as wisdom saith of the strange woman; Her lips drop as an honey 
Pro. 5. 3. 4. 5.  comb, and her mouth is softer than oil, but her end is bitter as wormwood, & sharp as a two edged sword: her feet go down to death, and her steps take hold on hell. Therefore as the holy ghost saith in the case of indiscreet suretyship, so let me speak concerning this Church; Deliver thyself from her as a Do 
Pro. 6. 5.  from the hand of a hunter, and as a bird from the hand of the fowler. Make her not thine umpire, thy judge, thy Touchstone. Suspect her voice, for she is long since divorced from the Lord, and hath long ago contracted, yea and wedded herself to the Devil. It is true indeed that she speaketh some truths; but therefore it doth not follow that all her words are true. For even the father of lies doth speak the truth sometimes: and if all her words were false, she could not have so many friends. Moreover, we do not believe an harlot or noted jyar, when they speak the truth, because they do speak it, but because we know it to be so: so we must not believe that scarlet harlot, when she speaks the truth, because she saith it, but because by God's word we know it so to be: we must therefore be wary & try before we trust.  
PLINY writeth of the Fox in Thracia, that he will not pass over any river that is frozen, before he try the thickness of the ice, by laying his ear close unto it, and so guessing how thick the water is frozen: so ought we never to approve the sentence of that Church, till we have examined it by the word of God, that so we may do with it as MOSES did 
Exo. 4. 3.  with his rod, which whilst it remained a rod, he used it familiarly, but when it was turned into a Serpent he fled from it.  
Secondly the Church of Rome is haererical and erroneous, in the chiefest of those points, whereof we are principally to make our examination: as may appear by the consideration of these her opinions following.  
First, concerning the sacrament itself, her chiefest champions teach. 1. that it doth not only seal and signify, but also properly confer holiness and righteousness (ex opere operato) even by the work wrought. 2. That the intention of the Priest is essential to the sacrament: so that if the Priest's intention be absent, when the words of consecration are read, there is no sacrament; so that the receivers worship they know not what, being ignorant of the Priest's intention, whose mind may wander from his work, though his tongue be on it. 3. That the bread and wine by virtue of the words of consecration, are truly turned into the very body and blood of Christ. 4. That the true and substantial body of Christ, is truly received and eaten of All the Communicants, though profane and unbelieved: Indeed they confess that they do themselves hurt thereby. 5. That this Sacrament is to be adored with divine worship, wheresoever it is seen. 6. That Christ in his own person doth offer up himself by the Priest, to God the Father, a true, real, and external sacrifice for our sins, truly and properly, and that under the forms of bread and wine, but yet after an unbloody manner.  
Secondly, concerning faith, she teacheth that it is no confidence in God's mercy, or special application of Christ's merits to a man's heart in particular, but a mere and pure assent unto the word of God. 2. That no man can in this life be certain of the remission of his sins, by the certainty of faith, but only by a conjectural persuasion. 3. That true iustifiing faith may be lost totally and for ever. 4. That it is proud presumption in a man to say that he is certain of present grace & future glory.  
Thirdly, as touching repentance, she teacheth, 1. That it is a sacrament of the new testament 2. That contrition is a meritorious cause of the pardon of sins. And for sin itself she teacheth. 1. That original sin after Baptism is so abolished, that it neither hath the nature, nor may properly have the name of sin; being now but as tinder, apt to receive the fire of sin, or as a punishment of sin. 2. That some sins (mortal indeed) are in their own nature venial, and being not properly against the law and love of God, & that they are not perfectly and simply sins.  
Lastly, concerning the works of obedience and love, she teacheth 1. That the works of righteous men do merit eternal life, in respect of their own dignity. 2. That works of men justified, do deserve increase of grace, and inhaerent righteousness. 3. That alms done without love have power to prepare us to our justification: but being done in faith and love, are truly satisfactory before God. In a word, her chiefest champion (and now a Cardinal) affirmeth that the confession of sins, made by the communicants in the Priest's ear, and the Priest's absolution, is their only lawful probation of themselves, or preparation which they ought to make, that they may be fit receivers. And wh●ch with the former I should have set and said before) he teacheth that the communion under both kinds, is not only not necessary for the laity, but also nowunlawful, seeing the church (of Rome) hath so decreed, Bellar. Tom. 3. P. 3. c. 18. 19 20.  
This is the Roman language: this is the tongue of Babel: these are the doctrines of the greatest Papists; most false, blasphemous, and abominable, as may by the word of God appear, to any that have not tasted of the Romish grape, and do not pin their faith upon that harlot's sleeve. Therefore as Solomon saith of the woman with whorish behaviour, Let not thy heart decline to her ways: wander thou not in her paths: So say I concerning this Church, decline not to her ways, listen not to her voice, attend not to her doctrines. She is another MEDEA, or GIRCE who by her sorceries & spiritual incantations, transformeth men into Monsters: therefore beware of her, and eschew her. CIRCE could not metamorphize Ulysses, as she did his companions, because he had about him the herb Moly. But surely if we do carry with us the word of God, and wear it about our hearts and heads (believing, remembering, and understanding of it) as an amulet or counterpoison, she shall not be able to transform or bewitch us, to pervert or change us. And although she tell us, that we can not choose but perish, unless we will subscribe unto her judgement, yet we are to respect her speech no more, than their opinion that said, men could not be saved except they were circumcised, Act. 15. 1. Thus now we see the things to be rejected and avoided in this our examination. In the discussing of which point, I have been something long: for as a captain seeing a town or Castle committed to his custody to be begirt of the enemy, doth spend most care and pains on that place which is most subject to invasion, and against which the adverse General hath pitched his fiercest and strongest soldiers: even so, considering Satan, the arch-enemy to man's felicity, doth endeavour to hinder men in the performance of this duty, by these his surest & strongest instruments, by the Flesh as by a Cananite and traitor within them, and by the example and custom of the multitude, the temptations of the world, and the damnable doctrines of the Romish synagogue, as by Philistines without; all being tied together by the tails like Sampsons' foxes, though lose in their heads; I have used the more labour to fortify ourselves, and to dissuade us from yielding to them, or any way to withhold ourselves through them from the performance of so weighty a work. These are all pleasing in appearance, like the fisherman's bait, but there is a hook enclosed in them, wherewith Satan seeks to take us. They are not much unlike a Fowlers Call, for as by it he draws the birds into his net, or to his bush: so by these the devil draweth us from our duty, and allures us to his nets, that he might destroy us. He that maketh any of these the Rule of his Examination, doth much abuse himself: he may sow in mirth, but he shall reap inmourning: plant he may, but his fruits shall set his teeth on edge: build he may, but it cannot stand: he may * receive 
Panen Christi, non panem Christum.  but no Christ, no comfort, no growth in grace: a shadow, but no body: bread but no strength: wine but no refreshment: corporal creatures but no spiritual nourishment. And so much for them.   

CHAP. 5.  
IT remaineth now to show by what we ought to examine and prove ourselves. A Shepherd must not only keep his sheep from briars and rotten grounds, and from other things which may annoy them: but he must also lead them into wholesome pastures, and hold them there. The thing then by which we must examine ourselves, is the word of God, contained in the sacred scriptures. The reasons are these. First, the word of God will afford us help to reform both the Head & the Heart. The former, because It is profitable to teach us the truth, and to convince, and to batter down (like a warlike engine) the walls of errors, and the muniments of all falsehoods. The latter, because it serveth to correct and amend 
Psa. 119. 9  the corruptions and sins of heart and life, as also to instruct in righteousness, and to teach us those 
2. Tim. 3. 16.  things which are pleasing unto God. It shows us what is virtue, 
Rom. 2. 18  and what vice: what we ought to love and what to leave: what we must respect, & what we must reject. The Philistines by DELILAH found out where SAMPSONS' strength did lve, judg. 16. 5. So we by God's word may know wherein consists the strength and sting of death: to wit, in sin, which will appear by proving of our 
1 co. 15. 56  selves; even as dross by melting metal. And as DAVID took out 
1 Sam. 17. 40. 50.  of a brook the stone where with he slew GOLIATH, so may we have stones in abundance out (of the brook) of God's book, wherewith we may smite down sin, and put to flight all those our enemies which would hinder us from the due performance of this present duty. Secondly, the word of God is sufficient to make the man of God absolute, and to furnish him for every good work. 2. Tim. 3. 17. Therefore it is fit to be our direction in this good work of trying our estates, and preparing us for the Lords table.  
Thirdly, Thy word (saith DAVID is a lantern unto my feet, and a light unto my paths: SALOMON saith, The Commandment is a lantern, and Instruction a light. But this examination is one of our paths, wherein we are to walk: and we stand in need of a light or lamp to guide us; therefore it is wisdom to choose the word, being a shining Light and a burning Lamp, flaming always maugre all adverse blasts of the Devil and all his Complices.  
Fourthly, this examination requireth wisdom & discretion, and we by nature are too too simple and ignorant; easy to be deceived, & to deceive ourselves in the performance of our duty. Now, the word of the Lord is sure, and giveth wisdom unto the simple. Psalm. 19 7.  
Fiftly, considering that we are corrupted in sin, we had need to prove ourselves by that which is void of all corruption, and which is no way partial: But the words of the Lord are pure, as the 
psa. 12. 6  silver, tried in a furnace of earth, fined seavenfold. The law of the Lord is 
Ps. 19 7. 8.  perfect: the statutes of the Lord are perfect. All thy commandments are 
Psa. 119. 86. verse 140.  true. Thy word is proved most pure. Gold had need to be fined, but God's word is without all dross. And therefore it is the fittest rule for all our actions.  
Sixtly, The word of God is lively, and mighty in operation, and sharper than any two-edged sword, & entereth through even unto the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and the intents of the heart. Heb. 4. 12. Therefore fit to be our judge, and the Touchstone of our trial. As in a 
* Non co●itationes solum, et me●tis tuae consilia, sed actiones etiam, et vi●aeinslituta, adeoque te ipsum tibi tanquam aliquod illustre specuium oftendet et demonstrbit.  Mirror or looking-glass, a man may discern his face, so by the word of God we may discern ourselves and see the faces of our souls. As the Goldsmith doth judge of gold by touching it with his stone, so by viewing ourselves by God's word, we may judge of our states: As the Corn-dresser may by his Fan discern the wheat from the chaff: so we by the word of God may distinguish betwixt vice and virtue, and see whether there be more wheat of grace or chaff of sin, in the heap of our heart: and whether the chaff of fin and dust of corruption, 
as ashes ●o the fire sometimes, & as chaff doth wheat.  doth * cover and over-lay the good corn of God's graces; and whether they be mixed together, as light and darkness in the twilight. When REBEKAH felt the twins struggling in her womb, she went to ask the Lord: so when thou art in conflict with thyself, when doubts arise within the womb of thy heart, not knowing what to do, or what to determine or think of thyself, ask counsel of the Lord in his word, and thou shalt in due time receive an answer, as by Oracle from heaven. David saith that the testimonies of the Lord were his counsellors, Ps. 119 24. To conclude; wouldst thou know whether thine examination and preparation be right and good? then consider the word of God, for it is the * mouth, the tongue 
Vox summi sensu●que Dei, quem fudit abalta ment Deus.  the voice, and sentence of the Lord: the line of our love, the rule of repentance, the squire of obeience, the touchstone of faith, the determiner of truth, and the surest judge both in and of our examination. The word of the Lord is 
* Pro. 30. 5 Ps. 59 8. Lex Ctristi est lux Christiani, et speculum humanae animae.  pure in itself, and giveth light unto the eyes of those that search, believe and obey it. It is as a bright shining torch, or candle, in a dark night, lending us light both to try ourselves, and to discern whether our trial be as it should be; right and good. And so much for the second general point; By what we ought to prove ourselves.   

CHAP. 6.  
THe third point is, of what things we must examine ourselves. For it were absurd for a man to seek he knows not what, or to cast his angle into the water, not knowing why. A Magistrate cannot examine a man of nothing: neither can we make trial of ourselves of nothing. Examination presupposeth aswell the thing to be examined, as the person upon whom it is to be made. The things then whereof we ought to examine ourselves, that we may come well prepared to the Lords Table, are these especially, which I will propound in order, and do commend to your christian consideration. They are in number eight. First we must examine ourselves concerning our knowledge; for it is fit that every receiver should have a threefold knowledge. First of God: to wit, that there is a God, a jehovah, that there is but one God; that he is a spirit; that he is infinite for goodness, mercy, justice, wisdom, power, time and glory, that he is the Creator and Governor of the world; that he is distinguished into three people, the Father begetting, the Son begotten, the Holy ghost proceeding from them both: that these three are one in nature, and essence, and will, but three really distinguished in their manner of subsisting: the Father of himself, the Son of the Father, the holy ghost from both, and this from all eternity; finally, that all these are one in worship, & will have only that worship performed to them, which is prescribed in the holy scriptures, and that in spirit and truth.  
Secondly, it is meet that he should not be ignorant of the three fold estate of man; the state by creation, the state of the fall, the state of grace. As first that man was created righteous and good yet mutably: Secondly, that he fell 
Eccl. 7. 31.  voluntarily away at the suggestion of the Devil, and so lost his original purity, and withal plunged himself into a gulf of misery. First, in that he is become prone to all manner of wickedness: secondly in that he doth now daily transgress against God, both by omitting good and committing evil: Thirdly that he is now subject to the curse of the law, 
Gal. 4. 10.  both in this life, and in the end of it, and in the life to come. In this life, in the body to diseases, in his goods to losses, in his good name to ignominy; in the end of his life to death, which having cut asunder the thread of life, & made a divorce between the soul and body, doth immediately set open Hell gate for his soul to enter in. In the life to come, in a dying life and a living death, even to ever lasting confusion of soul and body from the presence of God, living always (like flesh) in the waters of God's wrath, and never drowned: living always in Hell fire (like a Salamander) and yet never consumed, always in dying & yet never dead, always alive and yet always dead. Thirdly, for the state of Grace, we must first know that we are redeemed from this misery only by Christ, who fulfilled the law for us, & by his death hath defaced death, and sin the sting of death, and satisfied for all our sins to the full.  
Secondly, we must know that we are regenerated by the Holy Ghost, who is therefore called the Spirit of sanctification or holiness. It is he that by the fire of his operation 
Rom. 1. 4.  eateth out the dross of sin, and purgeth our souls from wickedness. He is the water which washeth away the filth of our hearts: and as salt, he seasonethus throughout with saving graces. If we either will well, or work well, it is of the Lord only, who worketh in us both the will and deed 
Phil. 2. 13  of his own good pleasure, & not for any present, future, or foreseen merit of ours. If we conquer ourselves, or offer up any sacrifice acceptable unto God, we must give the praise to Christ, who hath made us Kings & Priests unto his Father. He is the Altar that sanctifieth all 
Re●. 1. 6.  our sacrifices: he with the vail of his most precious blood doth cover all their imperfections. And by his death he hath changed the nature of our death, so by the virtue of his death he doth conquer sin within us, the cause of death unto us.  
Thirdly, we must know, that those that are in this state of grace redeemed by Christ, and sanctified by the Holy Ghost, shall so continue (without final or total falling away, till they attain to the full fruition of the state of glory. For the gifts of God are given without repentance. Christ's 
Ro. 11. 29.  sheep shall never perish: for he giveth them everlasting life. Satan may batter us, but he cannot beat us down. Peccatem in est, non praeest, sin is in the regenerate, but 
Io. 20. 28.  not over them: Vivit, non vincit: it lives, but subdues not: Remanet● non regnat: it remains but rules not: Bellat non debellat, it wars but winneth not, For God upholds 
Psalm 37. 17. 24.  and defends them by his grace: his love is 
* jeri. 31. 3. & ●2 40  constant, & his covenant everlasting. The Sun shineth always, though it be not always seen: so the light of God's love 
john 13. 1  continueth constantly to all his children; though they do not always discern it.  
The graces of a man regenerated may be covered, as a Rock may be with water in a mighty tide, and yet remain as touching their habit or nature, aswell as the Rock doth remain a rock: A knife may scrape the adamant but not cut it: and Satan may vex him but he cannot vanquish, cut but not kill: because the Lord of 
Heb. 13. 5.  life will not forsake him.   

CHAP. 7.  
THe third part of knowledge, which becometh every communicant, concerneth the sacrament itself. And here it is requisite for every such person to know, 1. What a Sacrament is, 2. what this Sacrament is, & why it was ordained; otherwise he shall take in hand he knoweth not what, and come like an unbidden guest to a banquet before he be invited. And yet it is to be feared, that many do, coming and know not well about what, nor why; like that confused concourse of people at Ephesus, who for the greater part knew not wherefore they were come together, Act. 19 32. But to the point in hand: a sacrament is a visible sign of God's invisible & saving grace, or a corporal, a visible & outward sign & seal, instituted from above to represent and ratify God's grace unto us in jesus Christ.  
There be two 
* Sacrament is ●n a sacrando dicitur: quia per sacramenta deo quasicensecramur.  Sacraments of the new Testament, Baptism & the Supper of the Lord. It is called a Supper (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caena) first in respect of the time, when it was first instituted, which was the night before Christ was crucified: secondly because it is a sacred feast or banquet for the soul. Now in old time their feasts were usually at night. The Greek & Latin words above named, signify not only a bare supper, but also a solemn feast, or night-banquet. Furthermore, it is called the Lords supper: First, because it was instituted by the Lord. Secondly, because it was ordained for to be a memorial of our Lord's death. Thirdly, it may be also because it was wont to be celebrated on the Lord's day. Act. 20. 7. Now the Supper of the Lord is a Sacrament, whereby God doth signify unto, and assure every one that cometh aright prepared unto it, that as he receiveth, eateth and drinketh the bread and wine, so surely he shall be made partaker of the body and blood of Christ, yea of whole Christ with all his merits, for his preservation & spiritual sustentation and food unto eternal life.  
The Author, and principal efficient cause, of this Sacrament, is the Lord ●esus, the high priest and the king of his church. The ministrant Efficients, are only the Ministers of the word lawfully called, to whom the Keys of the Church are committed. The matter of this Sacrament, whereof it doth consist, is twofold, one earthly, outward and visible: the other is heavenly, inward and spiritual. That is commonly called the sign, and this the thing signified. By the sign we are to understand both the element or corporal substance seen with the eyes, & also the actions or rites used according to the divine institution.  
The Elementary signs in this sacrament are two, Bread and Wine, which two make but one sacrament: for they do declare but one action of Christ, to wit, our whole spiritual nourishment: and we know that in one feast there may divers dishes & variety of drinks be used. One man hath two parts; one body many members; & one tree sundry branches: moreover, that is not only said to be one, which is simple & indivisible, or continued, but that also which is perfect. Now this sacrament is one as touching perfection; in as much as by those two signs our perfect food or relief is signified and sealed to us. More signs need not, because these are sufficient to show perfect refection: and again if one were wanting, the sacrament of perfect nourishment were maimed & defaced. It is an hungry dinner where there is no meat, and a dry feast where there is no drink.  
The Actions used in the lawful administration of the Lords supper are of two sorts: some are of the Minister, some of the Receiver, and all significant and lively: The action of the Minister is fourfold: the first is his taking of the bread and wine into his own hands. The second is his blessing of them. The third is the breaking of the bread and pouring out of the wine. The fourth is destributing of them.  
The action of the Receiver is twofold. The first is his taking of the bread and wine of the Minister, the second is the eating of the bread and drinking of the wine: & thus much for the sign. The thing signified is that which is meant by the sign, and it is twofold: the former answering to the corporal and elementary signs: the latter answering to the foresaid actions. Of the first sort are the body and blood of Christ, signified by the bread and wine. Neither must we exclude his whole person, for neither the divinity without the humanity; nor the humanity without the divinity can perform the work of mediation. But because he suffered only in his human nature, therefore it is only expressly resembled; though whole Christ and all his merits must be understood and not excluded: For the merit and efficacy of his death floweth from his deity, & from the dignity of his person, as from their proper fountain. And the scriptures by the death of Christ do sometimes mean by a figure his whole obedience active and passive, and the benefits that arise from the same. The second kind of things signified, are those things which are resembled by those actions of the Minister, and communicants.  
According to the fourfold actions of the Minister, four other things are signified.  
First his taking the bread and wine into his hands, doth represent an action of God the father, by which he did from all eternity separate and elect his son to perform the office of a Mediator betwixt God and man.  
Secondly his blessing of the Elements, wherebe he doth prepare, destinate and sanctify them to be a sacrament of the body & blood of Christ, doth signify a second action of the father, by which he did in the fullness of time send his son to execute the office of a Mediator, unto which he was before ordained. Thirdly the breaking of the bread and pouring of the wine, doth signify the bitter passion of Christ, the piercing of his body, and the shedding● of his blood, and the rending (as it were) of his soul for our sins: for (as Esay speaketh he was wounded for our transgressions, and broken for our iniquities: he was plagued for our wickedness. Isai. 53. 5. 7.  
Fourthly, his destributing of the bread and wine unto the communicants signifieth an action of the Father, offering his Son to all, but giving him only to the faithful. To proceed; according to the twofold action of the communicants, two things are resembled. First the receiving of the bread and wine, signifieth a spiritual action of the receiver; to wit, his receiving of Christ by the hand of faith. Secondly their eating and drinking of them, signifieth and sealeth their application of Christ to their hearts by faith, or their inward and spiritual eating and drinking of his body and blood, and feeding upon him (as upon a most delicate and wholesome dish) for the nourishment of their souls: For as there are two parts of man, body and soul; so there are two sorts of feeding; the one outward or sacramental, the other inward or spiritual: the former is ordained of Christ to resemble and express this latter. So much of the material cause of this Sacrament.  
The internal and proper form thereof, is the relative & sacramental conjunction of the signs and things signified, whereby they are made one, in respect of resemblance, proportion, & a reciprocal relation and affinity one with another.  
The end of this sacrament is manifold. 1. That the death of Christ may be retained in remembrance, 1. Cor. 11. 24. 26. Luke 22. 19 Do this (saith Christ) in remembrance of me. By which appeareth first, Christ's love unto us; for the property of love is to make the lover desire to live in their memories whom he doth love: secondly his faithful foresight is hereby cleared, in providing that his benefit conferred might truly profit us: for as by forgetting, benefits are lost: so by remembering of them they are conserved.  
2. That God might visibly represent his invisible gifts to our outward senses, our sight, taste & touch, that the whole man being stirred up both in soul & body, might with great cheerfulness & joy celebrate this sacred and sumptuous banquet.  
3. That it might be a sign, seal and confirmation of our communion, conjunction and incorporation with Christ our head, and by him with the father and holy spirit. 1. Cor. 10: 16. joh. 6, 56.  
4. To signify and seal unto us our spiritual feeding upon, and food by Christ: provided that we come prepared. For as meat or medicines for the body are not only unprofitable but also hurtful, if they be not taken as they should: even so it is with the supper of the Lord, a meat or medicine for the soul; if it be not aright received, we harm ourselves.  
5. That it might be a token and seal of the new testament or covenant between God and us, wherein God doth testify that he doth receive us to favour, and remit our faults for the righteousness of Christ, and for the merit of his death, lively set forth and shadowed by this sacrament.  
6. To signify and seal unto us the resurrection of the soul from sin, & the body from the grave.  
7. That it might be a token and 
john. 6. 54  pledge of our communion one with another. We all eat of one bread, and drink, of one cup or drink; as fellows in one family, and servants of one Lord.  
8. That it might be a public testimony of our profession, and separation from pagans and Infidels.  
Thus we see the nature of this sacrament: these things we ought all to know: and we ought to prove ourselves before we do receive, whether we do know these things, or the substance of them yea or no. If not; we must use means to get this knowledge lest we come unprepared, and so provoke the Lord against us: thus much for the first thing whereof we must examine ourselves.   

CHAP. 8.  
THe second thing whereof we must examine ourselves, is true faith: which is a certain and particular knowledge of, & confidence in Gods special mercy: or a sure apprehension, and application of Christ and his merits unto ourselves in particular. Prove yourselves (saith Paul. 2. Cor. 13. 5) whether ye are in the faith. This duty is at no time unnecessary, but then very necessary, when we are to come to the Lords table. For faith is the eye whereby we look upon Christ hanging upon the cross, who is that brazen serpent, which cureth our souls, in ridding them of the stings of sin, & of the poison of the serpent Satan. Faith is the hand which apprehendeth Christ in the sacrament, the mouth which receives him, the tongue that tastes him, the teeth that chew him, the throat that swalloweth him, and the stomach which digests him. Therefore it must in no case be wanting in those, that intent to receive the Sacrament. Now as a tree may be known by her fruits, so may faith be discerned by the fruits and signs thereof. He that goeth up the river may in time come to the spring: and he, that followeth the heat, may soon perceive where the fire is. There are three infallible tokens of true faith, that I may not number many. The first is Love, which as Paul teacheth 1. Timot. 1. 5.) proceeds from faith unfeigned. The second is Fear: for if a man be persuaded that God doth love him, and that Christ was crucified for his sins, he willbe afraid to displease them by his sins, and will stand in a reverentawe. The third is a vehement and constant desire to have perfect fellowship with, and a full fruition and sight of God, Father, Son, and Holy Ghost. When a man shall understand that some great Prince did so affect him, as that he gave his only son to death, to save him from death, and that he continueth in his affection still unto him; he will long to see him, and will willingly bestow himself upon him that he might enjoy his presence, and have continual conversation and company with him; he doth so co●●et to see his face, and to have his fellowship. So if a man do truly believe and know that God the Prince of all Princes did give his own and only son to death, to preserve him from death eternal, and that this his son did die most willingly for him, and that the Holy Ghost doth regenerate and sanctify him, flinging the gates of Hell from off their hinges within him, and refining his soul from the dross of sin, and printing a fresh the image of God within him; he can not but sincerely and incessantly desire the society of this blessed Trinity: He cannot but earnestly covet to see God: He will wish with all his heart to see Christ, & to bemore familiarly acquainted with him. The consummation of the world and his coming to judgement would be most welcome to him, as being much wished of him.   

CHAP. 9  
THe third thing whereof this examination must be made, is our Repentance, which is a turning from all evil unto God. For aversion from sin and conversion unto God, are the two poles or hinges, whereon Repentance turneth. Now repentance is meet to be made at all times of sin: For sin engendereth death, buthe that repenteth of his sin shall not die, but live, Eze. 18. 21. But if a man repent not, God remits not. God giveth pardon only to the penitent. Pliny 
Hist nat. l. 16. c 34  saith, that ivy is good only to harbour serpents, and most comfortable for their cold constitutions: so the heart of man, before he do unfeignedly repent of his sins, is in a manner fit for nothing, but to make an harbour for the serpent Satan, and a lodge for unclean spirits. But especially must we repent or renew our repentance, when we come to the Lords Supper; For otherwise we shall come unprepared. He which cometh in his sins, cometh to his sorrow; He doth not rightly remember Christ's death, that dieth not to his sin, but liveth therein without repentance. He makes himself unworthy to receive Christ, that doth offend him without remorse, and sin without sorrow for sin. The paschal lamb, was commanded to be eaten with sour herbs, Exo. 12. 8. They that would feel the sweetness of Christ's blood, must the tartness of their own sins. David saith I will wash my hands in inno ency, o Lord & compass 
Psal. 26. 6  thine altar: so must we do before we come to the Lords Table. Men do not usually receive their bodily food without washing their hands from bodily filthiness: so we ought to wash our hands and hearts from the filth of sin, when we are about to receive Christ jesus, our true spiritual food and heavenly M●nna. No profane person is fit for this business: Proc●● hinc, pr●culite propham. Men provide not good meat and dainty dishes for Kites or Crows to feed upon; c●ryon is good enough for them. No uncircumcised 
Exo. 12. 4●  person might eat of the paschal lamb: so none that are of uncircumcised hearts, ought toreceive the Lords Supper. It is therefore requisite that before we receive we examine whether we repent or no whether we be dead to sin or dead in sin: whether we b● in sin or whether only sin be in us. This will appear, if we find in us these three works of the Spirit appropriated to the penitent. First, if we hate sin because it doth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hurt, being an utter enemy to God's glory and our own salvation: secondly, if we do hearty desire God to for give it, and to rid us from it, that it may neither condemn nor conquer us: thirdly, if we do strive against it, & labour to leave it, if we take heed of all occasions and causes thereof, being also grieved that we do forsake it no more. And in one word, if we 
Scel●rum si bene penite● Eradenda cu●idinu pravisunt a●imenta. Hor.  be careful to prevent and avoid falling into the same sins again, labouring against the custom of many men, who return like dogs to their vomit, and fall to their old trade and bias, resembling the Lizards called Stelliones, who 
Pli. 18. c 31  cast their old coats (as Theophrastus writeth) & after that eat them up again. He that hath performed, and as yet doth perform these things truly, may assure himself that he doth truly repent of his sins.   

CHAP. 10.  
THe fourth thing whereof a man must examine himself, is of his spiritual hunger and thirst. For it be hooueth every one that cometh to this banquet to come with a good stomach or appetite. The more hungry and thirsty a man is, the more welcome he is to the Lord. He that comes with a good appetite, shall not return empty. The way to get this good stomach is to pray to God for it: secondly, to labour to feel the want of grace & goodness: thirdly to consider what a danger it is to famish, or to pine away for lack of food to sustain or relieve the soul: four, to consider how virtuous and wholesome the body and blood of Christ are to feed and refresh it, how pleasant they are to the taste of the soul, and how comfortable & refectory to the heart. Lastly, as the emptying of the stomach of phlegm and bad humours procureth an appetite to meat, so if we would p●rge ourselves of our sins, & cleanse our stomachs of the phlegm of wickedness, we should have a great deal better appetite to the food of our souls.   

CHAP. 11.  
THe first thing whereof we must make our examination, is of our humility. For we must come in all lowliness of spirit. First, therefore we must humbly confess with Nehemiah, that we have 
Nehe. 1. 7.  grievously sinned, and with Dani●l that we have committed iniquity 
Dani●l. 9 5  and rebelled against God, and that we are by nature children of wrath, 
Ephe. 2. 3  as Paul affirmeth; nothing belonging to us but open shame & confusion of ●●ce, as Dani●l confesseth 
Dani. 9 7  of himself and his countrymen. Secondly, we must ascribe all good things in us (if any) to the grace of God, from whom they ●low as from their fountain. For we are naturally conceived in sin, (as David acknowledgeth) & borne 
Psal 51. 5  in iniquity, and are dead in trespasses, as Paul doth testify. Thirdly, 
Ephe. ●. 1  we must go out of ourselves & must strip ourselves of all supposed righteousness, and opinion of personal merits, and wholly rely upon God's mercy & Christ's merits. We must freely confess in all humility, that we are utterly unworthy of God's love, and of the benefits procured by the death and obedience of christ, & that we are unworthy to partake of those elements consecrated to such an holy use. I●co● ingeniously confesseth, that he is not worthy of the least of all God's mercies. Finally, 
Gen. 33. 10  we must humbly confess that our purest actions are puddled with sin, and that we do but our duty, if we examine and prepare our selves before we receive this sacrament: yea & that God (if he pleased) could find matter enough for his justice to work upon, for the final confusion of our souls out of our best preparation and strictest examination: and that it is his grace and not our goodness, his mercy and not our merit that his wrath doth not kindle against us, while those creatures are in our mouths, and consume us, as it did against some of the Israelites whiles the flesh they coveted w●s yet between their teeth unchewed, as 
Nom. 11. 35  Moses hath recorded: For our sins are great and grievous, and our worthiness is worthy of no better.   

CHAP. 12.  
THe sixth thing whereof we must examine ourselves, is thankfulness. For it is meet that we should thank God for ordaining his son to be the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) price of our redemption from sin, Satan, and hell-fire: Secondly, we ought to praise his name for proffering and offering his son unto us in the Sacrament, and inviting us to come and feed upon him for the preservation of our souls. T●irdly, we must give thanks to christ for giving himself voluntarily to death for us, and for being content to be eaten or received of us by faith for our spiritual relief: as also for instituting this sacrament for the manifestation of his love, the memorial of his death, and confirmation of our faith. Fourthly, we ought to thank the Lord for directing us in his word, how we may receive the Sacrament aright, and showing how great the danger is of unworthy receiving, thatso we may be terrified from offending in this business by unworthy receiving, and also provoked to prepare ourselves in some acceptable manner. Lastly, we must search 〈◊〉 selves whether we come with a purpose to be truly thankful unto God for his kindness, and unto christ for his love after we have received, and to manifest our thankfulness afterwards by the reforming of our lives, and conforming ourselves to the will of God, revealed in his word. Unthankfulness is 
* In●ra●●t● d●●s● m●●● ruin metropo●s et ●●●ou● fasciculus.  a mother of much evil. As the root conveyeth nourishment to the branches, so doth ingratitude afford food to many sins, which are as branches o bows thereof. He that is not thankful for the foresaid benefits is like the Hog that eats the mast, but looks not up to the Oak, & makes himself unworthy to receive christ, who hath done so much so many, and so great things for him.   

CHAP. 13.  
THe seventh thing whereof we must make our examination, is whether w● do seriously purpose to serve and obey God. This obedience must be sincere, not hypocritical; therefore David prayeth 
2. Chr●●121  (Psa. 119. 80.) Let my heart be up right in thy statutes, that ●be not a shamed: Secondly, it must be speedy, without delay: David saith I made baste and delayed not to keep thy commandments. Psa. 119. 60. Thirdly, it must be performed willingly and with delight. David commands 
2. Chro. 139.  his son Solomon to serve God with a perfect heart and a willing mind. Blessed is the man (saith the Psalmist) that delighteth greatly in 
Psa. 112. 1  God's commandments. David saith, I have had as great delight in the way of thy testimonies, as in all riches. 
Ps● 119. 14  Fourthly when it is once begun, it must be performed with all diligence. David saith, thou hast commanded to keep thy precepts 
Psa● 119. 4  diligently. Fiftly, it must be universal and absolute, to all the 
Luke 1. 6  commandments of God: walk ye in all the ways which I have commanded you, jer. 7. 23. David saith Psam. 119. 6. Then should I not be confounded, when I have respect unto All thy commandments. Lastly, it must be constant, continuing the whole course of our lives. Blessed are they that do righteousness at all times, Ps. 106. 3 God's love is constant towards us therefore our obedience ought to be constant unto him. It is a shame to begin in the spirit and to end in the flesh: disobedience doth deserve death at all times, and rebellion is always as the sin 
1. Sam. 15 23  of witchcraft. The obedience of children to their earthly parents, (so far as it is in the Lord) must be constant, therefore much more ought our obedience to be to God our heavenly father.   

CHAP. 14.  
THe eight and last duty whereof we ought to examine ourselves, is our love. We must prove ourselves whether we be in love with all men yea or nay. For, he is unworthy to receive the head, that hateth any of his members. If a man be out of love with his neighbour, his love is crazed towards God himself: do we think that he loveth Christ, that contemneth his servants, that derideth, maligneth, or hateth them? doth not the Sacrament pictture out the death of Christ? doth not his death declare his love? and doth not his love unto us deserve that we should love one another, yea and all, for whom he died, and whom he loveth? Are not those then forgetful of his love, & unmindful of his death, & therefore unworthy of the sacrament, that are not in love with their brethren? We must therefore repent of this sin, and turn our hatred or non-louè into true love, if we mean to keep in God's love, or if we desire to be guests for the Lords Table. It is the only debt which God would have 
Rom. 13. 8  us owe one to another; therefore we ought to be continually paying it, as we must continually owe it. Moreover our Saviour Christ saith, (Mat. 5. 23. 44.) If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee, leave there thy offering before the Altar & go thy way: first be reconciled to thy brother, & then come & offer thy gift. The like we must perform before we offer up our spiritual sacrifices of prayer and thanksgiving unto God, which we use to make at the receiving of the Lords supper. With what face can we desire God to forgive us our sins, while we lie in any known sin and will not leave it? How darest thou sue to God for his love to thee, whilst thou art out of love with thy neighbour? How dare any come to this banquet of love, and there present himself before God, who is Love itself, carrying a cankered and rancorous heart towards his brother, the image of God, the work of God, and the redeemed of Christ? How dare we pray, forgive us our trespasses, as we forgive them that trespass against us, if we shall with a spiteful spirit seek to be revenged of those have injured us, and will not forgive them? Let every man therefore before he cometh to the Lords Table there to pray to God & to praise him, and to receive the signs & seals of God's grace, and Christ's love, and the benefits proceeding from the same, leave & lay down all hatred, spleen and malice, & take up the spirit of meekness, mercy, gentleness & love. Obi. Then it seems a man may not receive the sacrament, if he be at law with his neighbour. Ans. Yes if he go to law as he ought to do; without hatred of his neighbour's person, and only to defend his just cause, to try the truth, or to maintain it, neither suing his neighbour for trifles and toys, nor using the law when a remedy may be had without it, nor intending to beggar his poor neighbour by holding him in suit. Obi. If I may not come to the Lords Table unless I forgive and forget injuries, and purpose to let pass all revenge, I will abstain from coming. Ans. If thou dost not come because thou wilt not leave thy grudge, thou offendest God: for thou must rather forsake thy malice then forbear to come, because thou wouldst be malicious. And secondly, the longer thou reteinest thy malice, the more unfit thou makest thyself to repent of it and to forsake it; the longer it tarrieth, the deeper root it taketh. Thirdly, so long as it lasteth Saith á leapeth, thy flesh rejoiceth, thy grace is foiled, and thou makest thyself unfit to perform any duty in any acceptable manner. Lastly death is 
* Nilcertius morte, h●● a mortis nil incertius. Barnard  certain, the coming of death is uncertain: now judge what a dangerous thing it were to be taken away by death in thy malice. How canst thou expect God's mercy, that wouldst not forsake thine own malice? How canst thou look for pardon of him, who wouldst not pardon thy brother? How canst thou hope that he will forget thy manifold and grievous offences, committed against him, if thou wilt not forget one, (it may be) & a small offence admitted against thee? Or how darest thou desire him, that he would not bear the least ill will to thee, or withdraw the light of his countenance from thee, though but for a moment, if thou wilt not strive with all thy strength against thy venomous & revengeful spirit, but wilt retain and foster it? Let all men therefore as they tender God's glory, or as they respect either his grace or their own peace & welfare, relinquish & with speed abandon all hatred, malice and spite, and withal, embrace and cherish the spirit of concord, love, patience, and humanity. This shall suffice for the third general point, to wit, for the things whereof we ought to examine ourselves.   

CHAP. 15.  
THe fourth, concerneth the manner how this examination should be made. For the manner of working doth help much to the making or the marring of the work. God requires that all our work should be both good and 
Bonae. Baenc.  well wrought. An action good in itself may be evil in the agent, & indeed is, unless it be well acted. A good work ill wrought, a good deed ill done, a good word ill uttered, a good speech ill spoken, is no better at the bestthen (Splendidum peccatum) a beautiful sin; like a tree without pith, like a bone without marrow, a body without a soul. First therefore, this examination must be made in faith, for whatsoever is not of faith is sin. 
Ro. 14. 23  But we have warrant sufficient out of the word for this examination so that in performing of it, we contain ourselves within the compass of the word, and take direction from thence for right performance of it. Moreover we ought to believe assuredly that God will for the sake of Christ accept of our examination, and will wink at the imperfection of it, Or at least we ought to believe that God can pardon our weakness in the doing of it, and to desire with all our hearts that the weakness may be pardoned and the work approved. Secondly we ought to examine ourselves in conscience of God's commandment, even because God would have us to do it. Obedience is better than Sacrifice, and to 
1. Sam. 15 22  hearken is better than the fat of Rams. Now the best obedience is, when the person that obeys, performs the work commanded in the way of obedience, that is with an intent and purpose to obey the person that doth command it.  
Thirdly our examination must be made in truth; truly, not feignedly, or in show only. Our mind must be upon it, we should have a heart to examine our selves. Sincerity is as Salt to season an action, and to make it savoury: it is the ax-tree whereon it turneth, and the wheel whereon it runneth. A work wrought without sincerity is like a skull without brains, or to a painted Sepulchre, fair without but foul within. There is none more wild than an hypocrite, his heart is false, his punishment horrible, and his hypocrisy most abominable. His conscience accuseth him, God doth accurse him, and man doth abhor him. Let us therefore in all our actions beware of hypocrisy. Peter would have all the faithful to lay down all deceit 
1. Pete. 2. 1  and hypocrisies.  
Fourthly, our examination must be made in love to God, and in fear of his dreadful name. The child worketh upon his father's commandment, because he loveth his father and feareth to displease him. So we, that profess ourselves to be the children of God, must do this duty here enjoined, because we love God, and because he showeth his love to us, and because we are afraid to offend him by our disobedience herein; as being unwilling to lose his love or love-tokens, or to venture his displeasure, and so to kindle the coals of his wrath against us.  
Fiftly, we must prove ourselves thoroughly: our trial must be strict and our search narrow: we must so prove, as that we may approve ourselves, which cannot be by partial and superficial examination. The heart is deceitful and wicked abóue 
jeri. 17. 9  all things, who can know it? Sin is so smooth, our flesh is so false, Satan is so subtle, and we so simple and so silly, that unless we search ourselves to the quick & examine narrowly, we shall never truly discern our estates. Metal lieth in the bowels of the earth, & sin in the bowels of the soul; a man must dig deep that means to find it out. We must be wise as 
Mat. 10. 16  Serpents: but it is a main point of wisdom to try thoroughly before we trust, to prove well and warily before we do approve: we must turn thoroughly from all our sins, we must turn out of all our sinful ways; it is therefore necessary that we should examine ourselves thoroughly: we must keep 
Prou. 4. 23  our hearts with all diligence, so we must examine them with all diligence. job saith, that when he knew not the cause he sought it out diligently. job 29. 16, So, that we may see our case and know ourselves, let us examine ourselves diligently with all care and conscience. When a Magistrate examines any matter or any man loosely and but superficially, it is by reason of ignorance, negligence, or partiality: so we shall bewray one of those evils in us, if we do not diligently and thoroughly try our estates, and examine ourselves. Thus we see how we ought to examine ourselves. As Christ saith Take heed how ye hear: so I say take heed how ye examine. There is 
Luke 8. 18  an ill manner of hearing, and an ill manner of examining: he that will examine and try himself aright, must not only try by the right touchstone, but in the right fashion. It will not be here amiss to declare also the end why we must prove ourselves. The end is twofold, principal & inferior. The principal end is the glory of God, which ought above all things to be sought for of all men in all their actions, therefore Paul saith (1. Cor. 10. 31) Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. The inferior end is twofold: First that we might know ourselves and the case we are in, that so we might prepare ourselves for the receiving of the Lords supper. Secondly, that we might confirm the good assurance or persuasion that we have of our good estate before God, For true & new obedience unto the commandments of God, doth plainly demonstrate that the obeier is the child of God, the member of Christ, within the kingdom of grace, and an heir apparent of the kingdom of glory. But obedience performed to this one commandment of examination in the right manner, which I have before declared, is true and new obedience, & is in him only that is careful to observe all other commandments, which he knoweth to be Gods. Therefore he that obeyeth this one precept as he ought to do, may assure himself that his state is good before God in this world, and shallbe glorious with God in the world to come. And so much for the fourth general point & for the doctrine itself. The uses thereof come now to be delivered.   

CHAP. 16.  
FIrst we are taught to take heed that we do not come to the Lords table without serious & sound examination of ourselves. How can we know that we go prepared if we do not prove ourselves? And how can we know the depth of our hearts unless we sound them to the bottom? A man shall receive very little heat from the fire, if he stay not at it, but pass hastily by the hearth: So we shall but ill discern & understand our hearts, if we do but glance at them, as by the way, and search them only superficially, and not narrowly. Who can know the nature and course of the sun without serious search and study? Even so no man can rightly know the nature and course of his soul, and the disposition and motions of his heart, except he do very diligently, seriously, & laboriously, search & examine them. For man's heart is a mine of wickedness, and a gulf of deceit. It is full of secret corners and winding stairs, and will appear often more glorious than indeed it is. All is not current money which hath the King's picture upon it: neither are our hearts always good metal when they seem good: therefore if we will not be deceived let us search them truly, and touch them thoroughly, and never cease proving them, till we may with good warrant approve them. For as wind and fire gather strength in proceeding: so the further we proceed in the diligent performance of this duery, we shall be made more able to go throughstitch with it. And as natural bodies, the nearer they come to their places, do move so much the more swiftly: so shall we in the course of this examination, to our great comfort and commodity. And thus by our careful & constant trial of ourselves, we shall manifest our obedience unto God, we shall declare the care we have of our own welfare and welldoing, and the more eager we shall make ourselves upon this duty, and procure such an appetite & affection to it, as that we shall be more swift and nimble in performing of it; and not easily driven from it, till we have finished it in some honest and laudable manner.  
Secondly, as we must in examining ourselves beware of the common custom of many, which slubber over this and all other christian duties, or else pass by it without any regard thereof at all: so also we must take heed of the wily stratagems & pleasant enchantments of Satan and our own Flesh, which are false hearted and full fraught with fraud and subtlety. Lastly we must beware that we do not conceive of this sacrament, and of those other things (whereof we must examine ourselves) according to the sentence & determination of the Romish Synagogue, which is the chair of pestilence, & the throne of Antichrist. Beware of the leaven of the pharisees: take heed of her particoloured & linsi-wolsi doctrines, and because the Light (o● word) of the 
Pro. 20. ●7  Lord is the breath of man, & searcheth the bowels of the belly, & is a discerner 
Heb. 4. 12  of the thoughts & intents of the heart and therefore the fittest touchstone 
Occultum nil esse sinit latebra●e; per ov●nes intrat, & obstrus●● explorat qu●sque●●e●ssus.  to try ourselves withal; it is meet that we should acquaint our selves with it. The more we are ignorant in God's word, the more unfit we are, and unable to perform this duty. For it is the only true rule of our examination: And as the Marigold or Daisy doth open and shut with the daylight, so should our examination begin and end with and in the word. The love of ignorance, is the life of ignorance, and the life of ignorance is the death of the ignorant: for the wages of every sin is death, yea an ●uer-liuing and an everlasting death. For 
Eze. 18. 31 Rom 6. 23 Is 66. 34  this death is life, and that life is death, a life of horror, and an horrible death, a death of terror & a terrible life. Now what wise man would endanger his soul, & expose both soul and body to such infinite & such inextricable misery by taking delight in ignorance in God's word? Men are careful to shun small and momentary dangers, were it any wisdom then to thrust themselves upon this, that is so great, as it can neither be described with pen, nor uttered with tongue, no nor yet conceived of the mind? Many men bend their thoughts upon the search of natural things, and many spend much time in labouring to know the states and fashions of countries and kingdoms, and to have understanding in liberal & illiberal, sordid yea and impious arts & sciences; and shall not we study to understand the sacred scriptures, which are the Oracles of God and his Lawbook, by which we may see and sift ourselves, and learn to direct our feet, to govern our very thoughts, and to prepare & dispose ourselves for every good work whatsoever, whether it concern God immediately, or our neighbour, or ourselves in special?  
Those which affect the knowledge of things natural, and politic or civil, and neglect or respect not the knowledge of God's word, are not unlike those foolish children, which busy themselves in turning over the leaves of their books to look for fine letters and painted babies, nothing regarding the  & substantial matter, which is contained in their books: and not much unlike Martha, who was busied 
Luk. 10. 41  about many things but not about the best: or the Pharisees, who tithed Mint and Commin, but omitted the weightiest matters, 
M●t. 23. 23  which the law required. Let us therefore search the scriptures, as our Saviour commandeth, and labour to understand the will of 
john. 5. 39  God revealed in them, and so we shall be able to unmask our sins, and discover our souls, and fit ourselves for the Lord's Table. David saith, I will meditateon thy precepts, 
Psalm. 1 ●9 ●5 54  and consider thy ways: thy statutes have been my songs in the house of my pilgrimage. And prayeth, Blessed 
12  art thou o Lord, teach me thy statutes: open mine eyes that I my see the wonders of thy law: and make me to understand the way of thy precepts. And the Holy ghost describing a blessed man, saith, that his delight is in the law of God, & that he doth meditate therein day and night: As 
Psalm. 1. 2  we therefore respect the commandment of Christ, and the practice and resolution of David, and as we desire to be in the roll of the blessed, & assured that we are out of the rank of reprobates, & of unprepared communicants, let us acquaint ourselves with the word of God, and make it alone the Touchstone of our trial, and the line to measure all our actions, and the judge to determine of all our ways and of our whole estates.  
Thirdly, forsomuch as we are commanded to use this examination, as a means to make us fit for the Lords table, we are all taught, to take heed that we make not God's decree a means to make us negligent and secure.  
For there are some desperate and prodigious wretches, who make conscience of no duty nor of any religious action, because (they say) it is to no purpose, seeing God hath set all things down in an unchangeable, unresistible, & irrevocable decree. It is true indeed that God's decree is eternal, constant, and immutable, and yet nevertheless, we may, yea we must use all honest & lawful means, for the effecting of that which is convenient and good. Because as God hath ordained the end, so he hath also subordained the means, whereby it shall be brought to pass. Because God hath decreed either the victory or the overthrow unto an army, must the captains therefore be negligent, supine, and lazy? Must the Soldiers therefore cast away or not use their weapons? Must they therefore abstain from prayer & from fight? God hath decreed the destruction and desolation of the whore of Babylon: so he hath also ordained the means to effect it. Ten Kings shall hate her, and make her desolate and naked, Reu. 17. 16. In like manner as the Lord hath decreed that a man shall receive the Lords supper aright, so he hath also to that end decreed that the same man shall prove and prepare himself. Paul was not ignorant of God's decree, yet we see that he requireth the performance of this duty, which he would never have done, if he had judged it needless and of no use. And indeed we must not make God's decree or secret will the squire and rule of our actions, but his revealed wil Whatsoever God commandeth us in his word to do, that we must do with all lowliness of spirit, without grumbling & disputing. His word is our warrant: and his precepts must be our practice. Abraham must go when God bids him go, though he know not whether: even so we must prove ourselves, seeing God commands us, though 
* But we know● hy● a● be●ore w●s 〈◊〉  we knew not why. For God is our supreme & absolute Lord, his commandments are not idle or unreasonable: and as Pliny writeth of the Pi. 
Rom. 13. 8  ralis or Fire-fly, that it liveth so so long as it abideth in the fire, & dieth if it leap out, and fly any thing far into the air; so it may be said of us, that by desert we die so soon as we do transgress any of God's commandments, and either break down or leap over the pales of his precepts. 
Reue 22. 14  But blessed are they that keepethem, for they shall live: they do live the life of grace, and shall live the life of glory, Ezek. 18. 22.  
Fourthly, all those communicants 
verse. 4  are in fault, who receive the Sacrament without due trial before they come. They neither respect the thing they take in hand, nor regard the Apostles exhortation: and therefore they bewray their disobedience and disloyal hearts, and show themselves negligent and careless of their own peace & welfare. For what peace is there, or what comfort can there be in sinning against God, and leaving those things undone which he willeth to be done? Those which know their masters will, and 
jame. 4. 17  will not do it, shall be beaten with many stripes, Luke 12. 47. And to him that knoweth how to do well, & doth it not, to him it is a sin.  
Fiftly, seeing that examination 
Verse 5.  of a man's self is commanded to be made before this sacrament be received, we see plainly that those ought not to be admitted unto it, which are not able to examine themselves; as mad men, and children, and all such as have either no knowledge of Christ at all, or not sufficient, albeit they do profess Christian religion. 
Ebrius infamis, erroneus, atq, furentes; ●u●● pueris domini no● debent, sumery corpus.  For not only Drunkards, thieves, Madmen, Heretics, & such as are infamous for some notorious vice, but children also and ignorant persons (though for conversation civil) must not be permitted to receive this Sacrament. For first, examination is required of every receiver: secondly, 
1 Cor. 11. 25  meditation and remembrance of Christ's death: thirdly the rites or actions used in this sacrament are not fitting to infants; as receiving, eating, drinking. Lastly, circumcision was under the old testament appointed for children, (& so accordingly we baptise children) but the Pasover belonged to those only that were of age at least to ask what it meant. It is true indeed that the Sacrament or sign & seal belongeth to those to whom Christ (the thing signified) doth appertain, but yet only according to God's determination and appointment proper to each Sacrament, to wit, so as that the sacrament of initiation, admission, or entrance into the church be given both to children, and men of years, but to the male only in the old testament, and that also not before the eight day, but in the new testament (that is now) both to male and female, without limitation of time, and that the sacrament of Nutrition and continuance in the Church be given to those only, that are of years and discretion, and that by reason of one peculiar end (to wit, the annunciation of Christ's dcath) and of the different circumstance of the action. And albeit our Saviour saith that none shall have life in them, unless they eat his flesh and drink his 
john 6. 53  blood, yet it doth not follow that the sacrament of his body and blood should be given unto infants: for he speaketh not of sacramental eating and drinking, but of that which is merely spiritual or by faith. Neither doth he there mean infants at all, seeing they are utterly destitute of actual faith, which none have, none can have, but those that have discretion, knowledge and understanding. This shall suffice for the first Doctrine: a second followeth.   

CHAP 17.  
SEcondly, forsomuch as the Apostle commandeth a man to examine himself, I conclude that a man's principal and chiefest care must be to prepare and prove himself in porticular. The reasons of this conclusion are many. First, the Scriptures both here & else where do prove it by express precepts. David saith, Examine your own heart. HAGGAI saith, 
Psalm 4. 4 Hag. 1. 5.  Consider your own ways in your hearts. PAUL saith, Let every man prove his 
Galat. 6. 4  own work. And again, Prove yourselves, examine yourselves, know ye 
2 Cor. 13. 5  not your own selves? Now the holy scriptures a●e Gods own oracles, given by inspiration of God. For these 
2 Ti. 3. 16  and all the other holy men of God 
2. Pet 1. 21  ourselves in special, & that by our Use. 1 selves. The lord will have men diligent to know the state of their flocks, and biddeth them take heed to their herds; 
Pre. 27▪ 23  therefore good cause have we to be diligent to know the state of our hearts, & to take heed to ourselves Shall men prove their oxen, & try their horses, & shall not we prove & try ourselves? shall an honest & painful shepherd observe & attend upon his sheep? shall he prove and view them diligently, that he might have a sound and fruitful flock, & shall not we observe and attend upon ourselves, that we might have sound souls? shall not we ponder & prove our hearts thoroughly that we might be fit to receive Christ, & that we might approve ourselves unto God, and present ourselves unto him (as we use to do at the Sacrament in the way of thankfulness) as an holy and lively sacrifice acceptable unto him by jesus Christ? Shall men fit their cattle for fairs and markets? and shall we dress up ourselves, when we go to feasts and public meetings? And shall we not prepare and fit ourselves, and trim up our souls, when we come to this spiritual banquet and market, in which we set ourselves before the great God and grand Commander of all the world; and wherein Christ jesus and his invaluable and all-sufficient merits are set before our eyes, and offered to us: which we may buy without gold, without money, without merchandise: and which we may touch, we may taste, we may eat and drink faith, freely without surfeiting, without fullness, and yet to the full: We can never be so full of them, but we may well desire to feel them more, & to feed and fill on them still; They are so swee●e in the mouth, and so plea●ant in the maw, so good of taste, and so easy of digestion. Finally, shall we dress up our houses, shall we in our own persons see all things set in order, when we are to receive and entertain some great man; as the King, some noble person, or our Landlord? And shall we not ourselves labour to deck and dress up our hearts and to order all things aright within us, when we mean to receive the Sacrament, yea, to welcome and entertain the King of glory, the Lord of life, on whom we do depend, and by whom we have and hold our lives natural, spiritual and aeternal, and the true title unto, and the right use of all our lands and goods: who is also our King to govern us, our Intercessor to sue for us, our Shield to protect us, our frieud to counsel us, our food to relieve us, and our God to save us. Yea, we desire to be fitly dressed and prepared: therefore let us ransack & prove ourselves, And let us do it ourselves. For we can best do it: and it will be best done, when we do it ourselves. The heart is best acquainted with itself: and either is, or should be most faithful to itself, and more studious of her own good than another either is or can be. Thus much for the first use.  
Secondly, this Doctrine serves to correct the curiosity of many men, who spend much pains in examining & judging of others, but never call themselves to a reckoning. There are some as quick sighted a● Eagle's, to discern and spy out the sins of other men but as blind as Beetles, when they have to do with themselves. But if it would please them to look upon themselves, to turn their eyes into their own breasts, & to examine and weigh themselves, they would not have so much leisure to censure and search others. If they would take due & true notice of themselves, they would have work enough within doors, and might well spare their curious inquisition, and unnecessary prying into o their men. We have irons enough of our own in the fire: we need not curiously and overbusily meddle with other men's, lest our own should be burnt in the mean time. I do not task those, that are called to examine others, & do contain themselves within the lists and limits of their callings: but those only, that are curiously & without any calling occupied in this work, or which are wholly taken up with examining and preparing of others, never thinking seriously of themselves, or seldom, and not so often as they should. He which examineth others, or counsel them to examine themselves, & showeth them how to do it, and in the mean while forgets, or let's pass himself, is like the man, that directeth an other, and erreth himself▪ he may be a means of good unto others, as those were, that built the Ark, and yet perish himself (if he take not heed) as they did. Thus much for this second Doctrine. A third followeth.   

CHAP. 18.  
ANd so let him eat. In that the Apostle having exhorted us to examine ourselves before we come to the Lords Supper, doth immediately add a new Commandment, or exhortation saying; And so let him eat, etc. I gather these three Doctrines.  
First; that it is not sufficient for Doct. 3 a man to examine himself, and so to rest: but that he ought also to allow of himself, to approve himself to God and to his own conscience, and to be persuaded in his heart that he may come. For whatsoever is not of f●ith is sin: but no man hath any sure warrant out of God's word to come, unless he do approve himself before.  
Pro●ation without Approbation will stand us in little stead: yea, it will bereave us of all excuse. For if we will not labour that we may approve ourselves, and that we may be approved of God, when by proving of ourselves we find our hearts amiss, and our states but evil and unorderly, we show ourselves, desperately negligent and secure, we tempt the patience and long suffering of God, we make our selves more guilty of our own destruction, we sin the more grievously if we come to the Lords Table, and we leave ourselves without excuse before God, if he judge us for coming so. We knew our duty: we saw the danger: we were privy to our defect and unpreparedness: We neglected our duty: we weighed not the danger: we sought not to prepare and approve ourselves: we yet went, we would go: and so we wittingly ran, and rushed upon the sword of vengeance, even the pike of our own destruction.  
Moreover, the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated examine or prove, doth also signify, to approve or allow, and is so taken and translated, Rom. 14. 22. and 1. Cor. 16. 3. A man may prove himself and yet not approve. But surely Paul's meaning was that a man should approve himself before he came to the Sacrament. Therefore I see not but that the word in this place may be taken in both senses, to prove and approve ourselves; and so it may be understood in Gal. 6. 4. Now that we we may approve ourselves rightly, we must labour that all our works be according to Gods will, performed with an honest heart in the name of Christ unto the glory of God. And that we may do thus, we must labour to be bathed in the blood of Christ, and to be partaker of his Spirit, who may inform our judgements, and reform our hearts, and make us conformable to the will of God, and for to strive to please him in doing that which is good, and abandoning that which is evil.  
Let us therefore (brethren) not only prove, but also approve ourselves. For one end of our proving, is that we might labour to approve ourselves, and that we might be approved of God, and accounted meet to receive the Sacrament of his son. And further, we shall reap great comfort to our souls, gathering assurance that we are in God's favour, in the state of grace, & out of the state of damnation, out of the rank & rabble of reprobates, and in the number of Gods elect.  
Secondly, I gather that it is not Doct. 4 enough for us to have proved, and approved ourselves before we come: but that we ought also in the very act of receiving, or in the very time thereof to approve ourselves. Paul saith; So let him eat: that is approving himself, and finding himself meet, and prepared to receive. For a man may examine, and approve himself also, and yet receive unworthily, if after his examination and approbation he should fall into some capital and grievous sin, and so receive before he have renewed his faith and repentance, by apprehending & applying the blood of Christ for the remission of it, and by the desiring pardon of it, and by sobbing and sorrowing for it, and accursing it to the pit of hell from whence it came. Therefore Paul's meaning is, that we must not only prove and approve ourselves before we do receive, but also we should approve ourselves when we do receive, allow of ourselves as of prepared Guests in the act and article of receiving.  
Thirdly, I gather that, when a Doct. 5 They that contemn or neglect this holy banquet, contemn and neglect, first the commandment of God: Secondly the memorial of Christ's death. Thirdly, the communication of the body and blood of Christ: F●urthly a mean to strengthen th●ir faith. Fiftly, they a●● not to be reputed good disciples. man hath once proved and approved himself, and opportunity serveth, that it is not at his choice and liberty, either to receive or not to receive, to go or to tarry. He must go, he must receive. Let him eat, saith Paul. It is a Precept, and not a bare permssion. He doth not say, Let him eat and drink if he so please. The former words are a commandment wherefore then should not these be so likewise? The Greek words are of one person, and of one mood: they are of the commanding or imperative mood: and they are used in one verse, about one matter, and one in the neck of another. It followeth;   

CHAP. 19  
Eat of this bread and drink of this cup. The word bread, hath divers significations in the Scriptures.  
First, it is taken for bread properly, as in Gen. 14. 18. And Melchizedech brought forth bread and wine.  
Secondly, by it is sometimes meant bread corn, or corn whereof bread is made, job 28. 5. Out of the same earth cometh bread, and under it there is as it were fire turned up.  
Thirdly, it is put for Manna, Ex. 16. 12. And in the morning ye shallbe filled with bread, that is, with Manna, as Moses doth expound it in the fifteen verse.  
Fourthly it signifieth sacrifices, as in Mal. 1. 7. Ye offer unclean bread upon mine Altar.  
Fifthly, it is taken generally for all things necessary for the maintenance of this present natural life. And so it is used in the Lord's prayer, and in Gen. 3. 19 In the sweat of thy face shalt thou eat thy bread; that is, thou shalt get thy living.  
In this place it is used in his proper and natural signification. Now our saviour ordained bread to be the Sacrament of his body, by reason of the analogy and similitude of the properties and effects of the sign, and the thing signified. For;  
First, as corporal bread is made of corn, so spiritual bread is made of the body of Christ.  
Secondly, as bread is baked in the oven with the heat of the fire: even so the body of Christ was (as it were) baked with the fire of the Cross, and prepared to be the food of the soul.  
Thirdly, as bread assuageth hunger, and strengtheneth the heart, and preserveth the life of the body: so the merits of Christ's body stayeth the hunger of the soul, and strengtheneth it to eternal life.  
Fourthly, as bread profiteth the hungry, and not those that are full: so the merit of Christ's body doth benefit those only, that hunger after righteousness, but those never a whit, which swell with the opinion of their own righteousness and perfect purity.  
Fiftly, as bread distributed amongst many is a token of concord: so also the body of Christ sacrificed for the sins of many, is a token and pledge of his good will towards us, and of mutual good amongst ourselves.  
Sixtly, as one & the same bread is made of many grains: so we many, who partake of one bread, (one in a common notion of the Sacrament, and received to one end, but not one in number) are one mystical body of Christ.  
And it pleased him to make choice of bread rather than of flesh, because he did not respect the colour or external form (in which regard flesh is likest to flesh) but the strength or virtue to relieve and nourish, which is greater in bread (the staff of life) then in the flesh of any creature whatsoever.  
By Cup, the Apostle understandeth the wine in the cup. Now Christ instituted wine to be the sign of his blood for the resemblance, that is between the properties and effects of wine and his blood. For;  
First, as wine is a most sweet liquor coming out of the vine: so the blood of Christ is a most delicate drink for the soul: he is the Vine from whence it came, 
john 15. 1.  and the Grape ou● of which it was squized.  
Secondly, as wine slaketh the thirst of the body: so the merit of Christ's blood quencheth the thirst of the soul.  
Thirdly, as wine maketh the 
Psal. 104. 15.  heart merry, so the blood of Christ received by faith doth comfort the soul, and maketh the heart joyful.  
Fourthly, as wine warmeth the body and driveth away cold: so the blood of Christ expelleth the coldness of charity, and heateth our hearts with zeal and love.  
Fiftly, as Wine causeth the countenance to shine, & removeth paleness: so the merit of Christ's blood taketh away the paleness of the soul, and makes it look fresh and fair as a rose. It layeth the stormy winds of the conscience, and makes us seem comely and amiable in God's sight. Whatsoever a man seethe through red glass, will appear red, ●o whatsoever God beholdeth through CHRIST'S blood seems lovely, fair and beautiful.  
Sixtly, as wine makes a man cheerful, stirring and active: so the blood of Christ received by faith, stirreth up the soul and makes it cheerful, quick and nimble, about good works.  
Seventhly, as wine procureth speech, and causeth the heart to break out into Songs: so the blood of Christ makes us eloquent and musical in the confession, and commemoration of his benefits conferred freely to us.  
Lastly, as wine stirreth up the spirits, and maketh men bold and hardy: so the blood of Christ applied by faith to the heart, will make men stout, valorours', and constant, and fill them with spiritual fortitude and magnanimity.  
By this Bread and this Cup, the Apostle meaneth sacramental bread and wine: that bread and wine, which is appointed and set apart to be the sacrament, the sign and seal of the body and blood of Christ, and to be received of the Church, in memorial of his bloody death, for the redemption of the Church. This shall suffice for the explication of these words.  
The Doctrines, which remain to be collected from them, and to be propounded, are especially two.   

CHAP. 20.  
FIrst, I conclude out of these words of PAUL, that they, Doct. 6 which eat the bread, ought also to drink of the cup in the Supper of the Lord; be they what they may be, Ministers or others, men or women, of what state, place, or country soever, without exception of any; provided always, that they be baptised, and do prepare, prove and approve themselves as hath been heretofore delivered. The Apostle expressly saith; let him eat of this bread, and drink of this cup. He will have them to drink as well as to eat. Secondly, the Greek word, which in the beginning of the verse, is translated Man, is commune to both Sexes, signifying women as well as men. Thirdly, the Apostles writeth to all Christians in Corinth, and reproveth the unworthy receiving of many, and prescribeth a remedy to them all. But the greater number were of the Laity or people, and not ministers: it was not a church consisting wholly of Pastors, or prelates and Ministers. Therefore not only Ministers, but others also, whether men or women, may receive the wine as well as the bread, and the bread as well as the wine. Yea, when they do receive the one, they must receive the other: not one only, but both. For so they are commanded. Christ saith. Take, eat, 
Mat. 26. 27  drink ye all of it. And according to his commandment, They All 
Mar. 14. 23.  drank of it. Fourthly, Christ instituted an entire Sacrament consisting of two signs, kinds, or parts; to wit, bread and wine: and according to Christ's Institution, our Apostle prescribeth the receiving thereof under both kinds. But it is horrible rebellion to repeal & impugn the ordinances of Christ, & no small sin not to follow so great an Apostle in that wherein he followeth his Lord; but to disobey his prescript and precept, given unto us by God's special inspiration. Fiftly, the new Testament, remission of sins, and the commemoration of Christ's death, doth belong not only to Ministers, but to Say men, and women also: why then should they not be partakers of the cup, or the wine in the cup, seeing it is a sign and pledge of the new 
Luk. 22. 20 Matth. 26. 28.  Testament, & of his blood which was shed for the remission of the sins of many and doth notably resemble the effusion thereof upon the Cross? Sixtly, it was the 
* Communicating under both kinds, was in the Church 1300. years The Cup was first (by public decree) taken from the people in the counsel of Constance, 1484  custom of the ancient Church to minister and receive both the elements. chrysostom saith; Non est apud nos ut in lege veteri, ubi aliae partes ex 
b Hom. 8. ●ri. Cor. 11.  victimis dabantur Sacerdotibus, aliae vero cedebant offerentibus: sed nobis Omnibus idem Christi corpus proponitur atque idem poculum: Unto us All is proposed the same body of Christ, and the same Cup. Ignatius, saith to the Philadelphians; One bread is broken to All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & one cup was distributed to All. Gelasius saith, that the Division of one and the same mystery cannot be made (sine grandi sacrilegio) without great sacrilege. 
Licet Christus suis d●scip●lis administ raver it sub ●traqu● panis & ●in● specie etc.  And the Council of Constance, (though it took the Cup away) confesseth plainly that the Communion under one kind, was neither instituted by Christ, nor used in the Primitive Church. Therefore the Church of Rome committeth sacrilege in robbing the people of the cup, and showeth herself to be of a rebellious, arrogant, & refractory spirit (ill beseeming a loyal and obeent wife) in overth warting and crossing the holy ordinance of Christ and the practice of the ancient Church. Therefore ●et us herein give care to him that saith; Come out of her my people, reu. 18. 4 Her arguments are very feeble and ridiculous, and cannot abide the touchstone of sound reason, and the sun-light of the Lord. False Wares are not for light shops: and a true Touchstone will descry copper.   

CHAP. 21.  
SEcondly, in that the Apostle saith, let him ●ate of this bread, and drink of this Cup, I conclude Doct. 7 that the Bread and Wine in the Sacrament, are not turned into the very body and blood of Christ, but do still remain, as they were before, as touching their nature and substance; being changed only in respect of their use, for so much as they are now consecrated to signify and seal unto us the body and blood of Christ, yea, whole Christ with all his benefits. For the confirmation of this conclusion, we have first (besides this) other express phrases of Scripture: secondly, other arguments grounded upon the word, and upon good reason: thirdly, the judgement of the Primitive Church for many hundred years together after Christ.  
For the first, Paul saith; The cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? For we that are many, are one bread and one body, because we are all partakers of one bread, 1. Cor. 10. 16. 17. And again, As often as ye shall eat this Bread and drink of this Cup, ye show the lords death till he come. Wherefore, whosoever shall eat this Bread, and drink the Cup of the Lord unworthily, shall he guilty of the body and blood of the Lord. 1. Cor. 17. 26, 27. Here is not a word of any transubstantiating, or turning the bread and wine, into the substantial and true body and blood of our Lord, but a plain distinction made betwixt the signs and the things signified without annihilation or corporal alteration. And Christ himself, saith at his last Supper, after that he had blessed the cup; I will not drink henceforth 
Matth. 26. 29.  of this fruit of the vine, etc. By which it is evident, that he and his disciples drank true wine. It is true (I confess) that Christ saith expressly, This is my body: but 
Matth. 26. 26. Christ's body is threefold: natural, mystical, and Sacramental.  without doubt his meaning was not, that the bread was truly turned into his body. For first, it were very absurd to imagine, that Christ did eat his own body: and therefore also as absurd to say that the disciples did eat it. 
Now the bread is his sacramental body, that is, the Sacrament, the sign and seal this body: and the word (I●) is as much as signifieth as in Luke 8. 21.  For he and they did eat of one thing. Secondly, there are other places of the Scripture like unto this, which show that his speech was not proper, but figurative: and it is strange that they, which stand so much upon figures, could perceive none here. Gen. 17. 10. Circumcision is the Covenant, that is, a sign of the covenant. Ex. 12. 11. The Lamb is the Lords Passeover, that is, a sign and pledge thereof. 1. Cor. 10. 4. The rock was Christ, that is, a sign of Christ. Thirdly, we must needs understand a figure in the word Cup: and a figure is granted of all, even of the Adversaries of this doctrine; wherefore then should it sound against reason to hold that speech to be understood by a figure?  
For the second: It is against common sense, that Christ's body, which is finite and circumscriptible, should be in so many places together so far distant one from an other: and that accidents should remain without a subject, as if the whiteness of the snow should continue, when the snow itself is melted. It is true indeed that the power of God is great: but yet he neither doth, nor will do, whatsoever he is able by his power for to do. He can of stones make children unto Abraham: he can consume the world at one instant, but he doth not, neither will do. And again: there are some things which God cannot do. He cannot lie, he cannot deny himself. he cannot break his promise, and go against his word. He hath said that the heaven must contain 
Act. 3. 27.  Christ, till the time that all thngs be restored: therefore he shall be there above, & is not here below. Yea further, God cannot make one thing to be, & not to be at one instant. He cannot make the air to be wholly both fire and water at one moment. God cannot make the body of Christ to be both a true body, and not a true body, circumscribed & not circumscribed to have dimensions, and to be without dimensions: to be in heaven, and upon the earth also in a thousand distinct places at one and the same Article of time, and to be as long, as broad, and as thick in a piece of bread as it was, when it hanged upon the Cross.  
Secondly, we believe that Christ's body was conceived in the womb of the Virgin Marie, therefore sure it is not made of Baker's bread.  
Thirdly, the nature of a Sacrament requireth that there should be an outward, visible, and corporal sign, as well as an inward, and spiritual thing signified: but the doctrine of Transubstantiation doth overthrow the sign.  
Fourthly, if we allow of transubstantiation, we shall not receive the body, that was delivered to death for us: but some other thing, which an hour before was not a body, but plain bread.  
Fifthly, when a Mouse eateth hallowed bread, what eats she? doth she eat the shadow, the shape and likeness of bread? For those Alchemists hold, that the substance of the bread is gone. Now it were absurd to say, that a mouse could feed upon naked accidents or mere colours. What then doth she eat? the body of Christ? How absurd and impious were it to imagine? It remaineth therefore that the substance of the bread doth still continue. If the bread after Consecration be burnt to ashes, and the wine cast into the fire, whence come the ashes? And whence is the smoke & hizzing? Surely they cannot come of mere accidents, as shape, colour, dimensions, etc. Therefore it is safest to hold the continuance of the Elements, as touching their substance. For the third, we have herein also the consent of the ancient Church. Ambrose saith, that the signs are the same (Quaeerant) which they were▪ De sacra. l. 4. c. 4.  
Theodoret saith, that those mystical signs do not go from their nature after consecration: Post sanctificationem non recedunt a natura s●a. Di●. 2.  
Gelasius saith, that the signs remain in the property of their own nature, Gelas-contra-Eutye.  
Augustine saith, we cannot with the hand touch Christ sitting in the heavens but by faith we can touch and apprehend him. In joh. Tract. 1.  
Irenaeus saith, that a Sacrament requireth two things: the one earthly and the other heavenly.  
Walefridus saith, that Christ delivered the Sacraments (or signs and seals) of his body and blood to his disciples (In panis & vini substantia) in the substance of bread & wine. cap. 16.  
And because many stand upon the bare words of Christ, saying; This is my body, & will admit no exposition but the literal, acknowledging no figure in them, let us observe the judgement of two or three ancient Doctors.  
Augustine saith, that the Lord stuck not to say, This is my body, in so much as he did give the sign of his body Contra Adimant. c. 12.  
Cyprian saith, that the Sacraments have the names of those things, which they signify Epist. 102. ad Euod.  
chrysostom saith, that the bread after consecration is counted worthy of the name of the Lords body, Etiamsi natura panis in ipso permansit, although it have the nature of bread still remaining in it. Epist. ad. Caesar. Monach.  
Theodoretus saith, that the Lord hath honoured those visible signs with the name of his body and blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not altering their nature, but adiecting grace unto nature. Now that grace, which is added to their nature, is in that those outward elements are made Sacraments, or outward means and instruments of God's spirit, for the confirmation conservation & augmentation of the Communion of Christ in us, & signs and seals of the love of God unto us in Christ. And whereas the ancient and orthodoxal Fathers do use the words of Conversion, mutation & transfusion, when they speak of the sacrament, we must know that they understand a change or alteration in respect of use, and not of substance. And albeit, Cyprian say, that the bread is natura mutatus changed as touching the nature of it, yet he meaneth only that it is changed in the Sacrament, in regard of the natural and common use thereof (being set apart and sanctified to signify the body of our Lord) and not in respect of the natural substance a●d essence: and therefore in the same place he saith it is not effigy mutatus changed in shape and likeness. Now Cyprian never was acquainted with that learning, which maketh accidents to subsist without their subject. For the old learning, which was in his time and long before, was (that Accidentisesse est in esse, & that Subblato subiecto tollitur ●ccidens) that no accident, no shape or fashion could continued without the thing wherein it doth subsist, and on which it doth depend. For to say otherwise, were as if a man should say, that the redness of the face can continue, when the face is quite defaced and consumed: or that the colours of the rainbow may remain, when the cloud is vanished & dissolved. It may be then demanded, why christ should rather say, This is my body, than this (that is, this bread) signifieth my body? I answer, that he used that speech, because it was his pleasure to declare more expressly, that the breàd is not set before us to be considered as it is in itself; that is, as it is bread, but that we ought to behold and lay hold upon that with the eye & hand of a lively faith, which is represented & signified by the bread, as if the bread were not the sign thereof, but the thing itself, which is signified by it.  
And albeit we deny both transubstantiation, that is to say, that the bread & wine are turned into the body and blood of Christ, & that he is bodily present in, with, under, or about the elements, yet we hold & teach, that he is truly & really present, and not absent from h●s Supper: but mark how. Not bodily, for his body is in heaven, & there shall continue till he come unto judgement. How then? I answer. Christ is present in respect of his grace, powe●●aiestie and operation, communicating himself & all his merits to us truly, but spiritually, and lifting up our hearts unto himself into the very heavens, that there we might behold him (that was our sacrifice of reconciliation) in his celestial sanctuary, and feed upon him with a lively faith. In one word, he is present in respect of our faith, which joineth things that are far distant in place one from another. We do not therefore deny the real and true presence of Christ, but we do only deny that he is present in a bodily manner.  
The consideration of these things, serveth to condemn the doctrine of the Church of Rome, which teacheth that the elements after the words of consecration are truly turned into the body and blood of Christ: so, as that nothing remaineth of the Elements at all, saving naked and mere accidents, which are perceived by seeing, tasting, and touching. And according to this her doctrine she squareth out her practice; persecuting with fire and faggot, with sword and word, those that will not subscribe unto it: and yet there is no footing for it in the word of God; not one sentence nor syllable, which upholds or favours it.  
Let us therefore detest and accurse it, and let us desire the Lord of his mercy to open their eyes that hold it, daily increasing the number of true Christians, and weakening the kingdom of Antichrist, that the Gospel may flourish, and that the Kingdom of Christ may be enlarged to the consolation of the faithful; and glory of God; unto whom, Father, Son, and Holy Ghost, be rendered all honour, laud and power, for ever and ever. Amen.  
Trinuni Deo gloria.