A preparatiue for the new Passeouer very profitable to be perused and read of all those who are called to the holy table of our Lord / by Maister William Cowper ...

A PREPARATIVE for the new Passe∣ouer.

1. COR. 11.28.

Let a man therefore trie himselfe, and so let him eate of this bread, and drinke of this cup.

My helpe is in the name of the Lord.

TS the soule of a Christi••an longeth for nothing more, then to bee fully v∣nited with the Lord Ie∣sus; so doth he greatly ac∣count of euerie meane, wherby t••is V∣nion is aduanced. The Aposte S. Paul was so inflamed with the loue of christ,

that in comparison of him, he esteemed all other thinges to be but doung, and euerie thing an aduantage that might serue to conioyne him with Christ: for albeit the nature of man abhorreth no∣thing more then d••ath (yea euen the soule of the godly desires not to lay a∣side the body, if it might stand with the Lords dispensation, which the Apostle is not ashamed to protest of himselfe: We wold no•• (saith he) be vncloathed, but would be cloathed vppon, that mortalitie might bee swallowed vp of life) Yet did the loue of Christ so farre ouercome him, that he was content through the valley of death to followe his Lord, yea moste desirous to be dissolued by death, in so much as he knew it to be a meane to cō∣ioyne him neerer with Christ.

And herin he stands vp to witnesse vnto vs, that vnlesse we haue a most fer∣uent desire to participate of this ho∣ly Sacrament, which the Lord hath in∣stituted to seale vp, & increase our spi∣rituall Communion with him; wee are manifestly conuinced to b••e such, as in whom there is no loue of the Lord Ie∣sus: If we will not goe with him to eate

and drink in his Parlour at Ierusalem, it is not likely that we will follow him out of the Cittie▪ bearing his reproach to be crucified with him on mount Caluerie. The Apostle is desirous to goe through death, that he might come to Christ: & it was the notable worde of that auncient Ignatius, the scholler of Christs best be∣loued Disciple Saint Iohn. Nihil visibi∣lium moror, nihil inuisibilium modo Chri∣stum acquiram. I stande (said hee) vpon nothing visible, nor inuisible: I care not what torments come vpon me, so that I enioy Christ Iesus: and will not we then (casting away all impediments) come ioyfully forwarde to this holy Table, wherein our blessed Sauiour communi∣cates himselfe vnto vs, and wherevnto this day so louingly he inuites vs? Now he standes at the doore, an•• hee knocks, offering to come in, and suppe with them w••o will open vnto him. Now the maister shall say to his Disciples: Take yee and eate, this is my bodie. Now saies the bride∣groome to his friends: Eate, O my friends, and m••ke you merrie my welbeloued. Now doth the Angell intimate that procla∣mation, which hereafter will be resoun∣ded

with greater ioy from heauen: Let vs be glad and reioyce, for the marriage of the Lambe is come. And now the Saui∣our calles vppon sinners with outstret∣ched armes: Come to me all yee who are wearie, and laden, and I will refr••sh you.

These diseased creatures who lay at the poole of Bethesda, wayted diligently on the occasion, when they should step downe into the water: for he that first stepped in, after the Angel had troubled the water, was made whole, whatsoeuer his disease was: Praysed be God, though we haue not now these waters of Siloam, wherein with that blind man wee may cure our bodily diseases; wee haue the waters of that Shiloh, of the which, who soeuer drinks shall not thirst any more: these are the waters of life, that are able to cure all our spirituall infirmities, the benefit is not restrained to one, that first sits downe at his Table, but is extended to all those who make themselues rea∣die to come vnto him. Let vs not there∣fore neglect so faire an occasion of grace, but let vs vp and arise, let the Bride make herselfe readie, and goe foorth to meete the Bride-groome. Let

vs begin in this Wildernesse to eate the fruits of our promised Canaan, which is aboue: Let vs open to the King of glory that knocks: let vs goe to our Sauiour that cries Come, and ioyfully commu∣nicate with our Lord, who commaunds Take and eat••, This is my bodie. For here is giuen the greatest gift, and that in the most excellent manner, that God hath to giue on earth vnto the sons of men: for here he giueth it, as it were with both his hands, that is, not only by his word, but also by his Sacrament onelie; take heede to this warning, Let a man trie himselfe, and so let him eate

There is danger in hearing of the worde, and therefore our Sauiour fore∣warnes vs: Take heede howe you heare. There is danger also in cōmunicating: in the preceding verse the Apostle forewarned vs of it; Hee that eates of this bread, and drinks of this cup of the Lord vn∣worthily, is guiltie of the bodie and blood of the Lord. In the subsequent verse hee forewarnes vs also of the danger. He that eates and drinkes vnworthily, eateth and drinketh his own damnation. And in this interiected verse, which now by the

grace of God wee haue to handle, hee sheweth vs the way how to eschew them both, and therefore let vs hearken the more attentiuely vnto it.

This precept hath two partes: in the first we are commaunded to trie before we eate; in the second we are commaun∣ded to eate after triall. Before we com∣municate, he requires triall; and after tri∣all hee commaundes to communicate: and so he encounters with two sorts of men, whereof the one eats of this bread, and tries not; and these faile against the first: the other tries themselues, but eats not of this bread, and these faile against the second; both of them are here cor∣rected by the Apostles precept. In hand∣ling whereof, wee begin first at the last part, that such as are resolued to bide a∣way, if it please God, may bee made wil∣ling to come; and then by God his grace, we shall returne to the first, that such as are willing to come, may bee instructed how they should communicate.

And so let h••m eate. It is not then as ye may perceiue, left free vnto men to com∣municate or abstaine from the commu∣nion, as they please; but wee are bound

by a commaundement to eate and drink at this Table. Do this (said our Sauiour) in remembrance of me. Our first father Adam failed in eating of that tree of knowledge of good and euill, whereof God forbade him to eate; but many of his sonnesfailes in refusing to eat of that tree oflife, whereof God commaundes them to eate. In their worde they con∣demne the fact of their fathers, because they were, Sicut omnium parentes, ita om∣nium peremtores, & prius peremptores quam parentes: perishers of their posteritie ere euer they were parents; and in their deed they are dayly imitators of their folly. It was a punishment vnto Adam to bee debarred from the tree of life, and it is but a pastime to many of his foolish po∣steritie to debarre themselues from it.

Thus stands the corrupt nature of man still in contrarie termes with the Lord, And the children fulfilles the mea∣sure of their fathers iniquitie: where God forbids man to eate, there will hee eate, and where the Lord commaunds him to eate there will he not eate. The Serpent spake from the earth: alb••it yee eate of that tree (which God hath forbidden) ye

shall not dye, and man harkned vnto it. The Lord Iesus speakes from heauen, come and eate of the tree of life, and yee shall liue; bu•• man will not heare him. O sillye and feareful Rebellion, the se∣ducer is beleeued and the Sauiour is not beleeued. This day wisdom hath prepa∣red his Table, hee calls vppon you all: Come and eate of my meate, and drinke of the wine that I haue drawne: hee that fin∣deth me findeth life, and shall obteine the fa∣uour of the Lord; but he that sinneth against me, hurteth his owne soule, and all that hate me loue death. Thus are wee louinglye called, and fairely forewarned, and all these are made inexcusable that will none of his counsell, they will not eate of this bread, but shall eate of a worse: For they shall eate the fruite of their owne way, and be•• filled with their owne deuises, their pathes shall tend vnto death, because they refuse to lay hold on the tree of life.

What euer be the pretended excuse of these Recusants, ignorance is the moth∣er of their sinne, and therefore may I say that vnto them, which the Lord Ie∣sus said vnto that Samaritane Woman: If thou knewe the gift of God, and who it is

that saies to thee, giue mee a drinke, thou wouldest haue asked of him, and hee woulde haue giuen thee the water of life. This sweete gradation of our Sauiour his words: If ••hou knew thou wouldest aske, if thou asked I would giue, euidently points out the sinne of these men to b••e (as I haue saide) the Daughter of ignorance; whereas out of doubt, if they knewe the gift that is giuen them here by god, they would answere with those Iewes, Lord euermore giue vs this bread, & with that Samaritane woman, when shee was better informed, Lord euermore giue mee of that water to drinke, that I thirst no more.

But that we may deale particularlye with such as refuse, wee are to knowe, that albeit, this their rebellion pro∣ceedes of ignorance; yet they who re∣fuse, are ofsundrie rancks, some knowes not the vtilitye and excellencie of this Sacrament: these thinke they may bee Christians good enough, although no Communicants: they looke to this table with naturall eyes, they iudge of it by thinges which they see, and so despise it, because after their recko∣ning,

they haue better replenished tables at home. These are like Naaman the Sy∣rian, who came to Elisha to bee cured of his leprosie; he was commaunded to goe & wash himselfe seauen times in Iordan, which at the first he disdayned to do: are not (said he) Aabanah and Pharpar ri∣uers of Damascus better then all the wa∣ters of Israel? ••e contemned the meanes commaunded by the Prophet; hee went away in displeasure, and his leprosie went with him: but after ward, when hee reuerently vsed the meanes prescribed vnto him: hee was made cleane of his le∣prosie. Wherin we are taught, not to de∣spise the ordinance of God, although it seeme neuer so base vnto naturall iudgement: It pleaseth God by the foolishnesse of preaching, to saue them who beleeue, and he hath in like manner appointed this Sacrament for communication of his Christ to them who are his.

Let a man therfore be content to take saluation out of the hand of God, by such meanes as hee in his wisdom hath concluded to giue it: No worldling wil refuse treasure of golde, although it

were giuen him in a Boxe of Wood; nor a pre••ious Pearle propined to him in a purse of Leather: and wee see that noble personages dis∣daine not to take infeftments of stately buildings, and faire inheritances, by ac∣ceptation of a contemptible little peece of earth and stone: and shall a Christian refuse so excellent a gift, be∣cause it is giuen by so small a meane? far be it from vs, that we should examin the ordinance of God, but rather that wee prepare our selues in faith and feare to obey it: let vs not looke to the meanes, but to the blessing by Gods promise an∣nexed to the meanes; to the gift more then to the manner of giuing. In this banquet we must learne to exercise our faith, not to satisfie our sences, it is no banquet for our bodie: if so the Lord had intended it, he could haue furnished his Table with delicate things, & made thee a banquet farre exceeding that which Ahasuerus made to the Princes and gouernours of his prouinces: For al the Foules of the ayre and beastes that feede on mountaines and f••eldes are hi••. Hee may commaund as his owne, all the creatures

of his three store houses, the Ayre, the Earth and the Sea, but herethe lesse wee see, the more we are bound to beleeue. Say with vnbeleeuing Naaman, what better is this Bread and Wine then o∣ther Breade and Wine? such blas∣phemies somtime hath fallen out of the mouthes of ignorants, whose darkenes we shal (God willing) discouer by the light ofGods word hereafter: for the present, my conclusion to the Recusant is, that if as thou pretend, thou bee a Louer ofChrist; then wilt thou esteeme euerie new token of his loue, a newe be∣nefit vnto thee; and what euer he puts in thine hand as a pledge of himselfe, in that respect it shall be deerer vnto thee, then all the world beside.

Others againe there are, who knowes both the vtilitie, and excellencie of this Sacrament, and yet refuse to communi∣cate (but as they thinke) with a reason, pretending that it is not contempt but reuerence of the Sacrament, which makes them to absteine. To whome I answere, that there is no excuse in the world can warrant a man to bide backe from Christ Iesus, when he calles vppon

him: for what art thou able to alleadge? want of preparation? the fault is thine owne: for since the mariage of the Lamb is come, and thou art warned therevnto, why dost thou not make thy selfe rea∣die, and remoue the impediments? And yet if thou alledge that common excuse of the ignorant multitude, that thou art at variance with thy neighbour, by reason of some iniuries done to thee, not as yet repaired by him, nor to be borne withall and disgested by thee; what doest thou, but by a singular subtiltie of Sathan, excuse one sinne by another, as who would teach thee to wash away the spottes of thy face with puddle water: were not that in steade of cleansing, to make thy selfe more vncleane, and thou while as thou wilt iustifie thy contempt ofGod his calling, by alledging thy vn∣sanctified affection and heart that can∣not forgiue; doest no other thing, but make thy selfe guiltie ofa double rebel∣lion, as one that will not discharge thy Christiā duety, neither to God nor mā.

Consider I pray thee, the excuses pre∣tended by these who were bidden to the marriage of the greate King, and com••pare

them with thine: one of them said, I haue bought a farme and will goe see it; Another said, I haue bought fiue yoake of Oxen, and must goe prooue them: And the third said, I haue maried a wife, and may not come. The worst of their excuses is better thē thine, and yet were they all repelled: the vse ofhusbandrie and marchandice and the dutie that a man oweth vnto his wife, are sometime lawfull, albeit not to be preferred vnto that duetie wee owe vnto Iesus Christ: but that thou should liue at variāce with thy neighbor, & car∣rie within thee a hart that cānot forgiue, is neuer lawfull. If that which somtime is lawfull, cannot excuse thy delaying to come vnto Christ when he calles vp∣on thee, what mockerie of God is it to alleage that which neuer is lawfull?

And here also beside the offence done against thy God, consider what pre∣iudice thou doest vnto thy selfe; what folly is this, that because thy neighbour hath sinned against thee, thou wilt also sinne against thine own soule? I suppose as thou hast said, he hath wounded thee and hurt thee in thy bodie, goods, or

name, is that a reason why thou sholdest contemne the calling of Christ, who offers to cure thy woundes, and heale al the infirmities of thy soule: yea to paci∣fie all those passions and perturbations of minde, wherwith thy impacience dis∣quiets thee? hee forewarned his owne, that in the world, they shold finde trou∣ble, but in him they should haue peace: Ifthou finde (as he forespake) trouble in the world, why wilt thou not goe and seeke that peace in him, which hee hath promised? As to thy right, I require not thou shouldest lose it; neither yet forbid I, that by ordinarie meanes ••hou sholdst seeke a redresse of these wrongs, which against order are done vnto thee: for the lawe is the stay of confusion, & the Synewe of the Common-wealth; without which, no fellowship can bee entertained amongst men▪ & God hath appointed the Magistrate, that vnto good men he should be like the Rain vn∣to Fields new mowen, vnder whome they may flourish; but should bee to the wicked like that Westerly winde, which draue those Locusts into the red Sea, that troubled the land: but as to g••udge,

rancour, hatred, malice, & such like. What haue they to doe in the heart of the child of God? Since we are commanded to forgiue one another, euen as God for Christs sake forgaue vs: & plainly foretold, that if we do not forgiue mē their trespasses, no more will our father forgiue vs our trespasses. A fearfull re∣cōpence that we should possesse our own sins, because we wil not forgiue the sins of o∣thers: Certainly thou that dost so, giuest out a hard sentence against thy self: for in steed of mercy thou criest for iudgement, as oft as thou praiest, forgiue me my sins as I forgiue them that haue sinned aga••nst me: for that is, Lord forgiue me not at all

It was a horrible sin of the Iewes that they preferred Barrabas a wicked malefactor to the Lord; but I pray thee cōsider, how nere thy sin draws to theirs, if thou iudge right∣ly of it: for when thou refusest to come to this holy table, vnles thou haue amends of such wrongs as are don vnto thee, thou saist in effect, rather thē Ile renoūcemy wil, I wil renoūce my part of christ, & cōmuniō with him; for heere is the very question: whe∣ther wilt thou forsake thy cōmunion with christ or thine own corrupted wil•• say not now to me these are hard speches, God for∣bid

that euerye one who is no partaker of this sacrament, shold in so doing, forfet his part of cōmunion with Christ. I grant in∣deed they are hard speeches, but true spee∣ches, & no harder thē thy sin deserueth: for I pray thee, to what end did our Sauiour in∣stitute this sacramēt? was it not that in it he might cōmunicat himself to thee? how cāst thou then excuse thy selfe, & say thou hast not reiected him, seeing thou reiects the meanes wherby he is giuē to thee? Whē E∣li••zer the seruāt of Abra. sought Rebecca in mariage vnto Isaac, what way did she testi∣fie her cōsent? surely not only by word, but by acceptatiō of those iewels of siluer and golde, which he gaue her as loue tokens in the name of Isaac. Now we are sent foorth to you as the Ambassadors of the liuing God to win you in mariage vnto his son & to prepare you, that yee may be presented a chast spouse vnto him: & we are cōmanded to minister vnto you this holye sacrament as a pledge of his loue towards you. I•• yee agree to the marriage, and bee content to forsake your fathers house, and goe with vs to the house of Abraham: then testifie your consent by receiuing these h••lye to∣kens of his loue, which in his name we ex∣h bit

vnto you: but if yee will not, then shall we stand vp as witnesses against you, that we haue called you, and ye re∣fused to come.

O man! what wilt thou doe for thy Christ, that wilt not come and banquet with him at his Table? how canst thou say thou louest him, when so small an impediment keep••s thee back from go∣ing vnto him? hast thou not cause to hang downe thy head for shame, when thou art conuinced to haue lesse loue to thy Sauiour then Esau had to Iacobs pot∣tage; for loue of them he solde his birth-right, which hee should haue kept: but thou for loue of Christ, wilt not forsake thy corrupted will, which thou art boūd to abandon. Abraham for the loue of God, was content with his own hands to slay his onely lawful Son; and thou for the loue of God, wilt not slay thy vn∣lawful bastard affections, nor do the ho∣ly wil of God, except thy wicked will be first fulfilled. This euidently proues that ••hou hast not Abrahā for thy father, but art of the race of wicked Cain, that hated his Brother vnto the death Assu∣redly, except thou repent, that merciles

iudgement abides thee, presignified in that mercilesse seruāt, who hauing got∣ten mercie from his King, could shew none to his Companion: Oughtest not thou to haue had pittie on thy fellow, as I had pittie on thee? Thy former sins shall bee imputed vnto thee, and thou shalt be de∣liuered to the Iaylor, til thou pay all that is due vnto thy Lord, which thou shalt neuer be able to doe.

But that the pittiful ignorance of both these sortes of Recusants may the better appeare, and farther light may arise to such as are willing to communicate; wee are to consider what a banquet this is, and what are the delicates, vnto the par∣ticipation whereof, wee are here called. The Apostle saith not, let a man eate bread & drink wine, but let him eate of This bread & drink of this Cup. The par∣ticle (This) tels vs it is no cōmon bread & wine: no surely, the comfort is greate▪ that we are commaunded to eate of that bread, wherof our Sauiour saith, This is my body, and to drinke of that Cup which he calles His blood of the New Testament shed for the remission of the sinnes of many. He that eates of my bread, & drinks of

any cup vnwor••hily becomes guiltie of the abuse of Gods creatures: but he that eates of this Bread, and drinkes of this cup vnworthily, becomes guiltie of the bodye and blood of the Lord, and eates his own damna∣tiō▪ beca••se he discerneth not the lords body.

And therefore that wee fall not into this f••arfull sinne, wee are to know that this Sacrament is not a simple thing, but a compound, wherin are things of sundry kinds which must be distinguished; and so the word of discerning, imports that secret. There are here things o•• sund••ie sorts, we must discerne euery thing in the owne kinde: so our Sauiour taught vs, and after him his Apostles: and this truth from them the auncient Fa∣thers haue deliuered vnto vs: Eucharistia (said Irenaeus) ex ••uabus r••bu•• constat, ••erre∣n•• et caelesti The Eucharist cōsists of two kinde of thinges, the one earthly▪ the o∣ther heauenly; And Augustine, calleth it v••sibile st••num inu••fibilis gratiae: the visible signe of inuisible grace. And Macarius calleth this bread & wine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exem∣••l••r•••• figurae seut••p•• carnis et sauguinis Chri∣sts. Resemblances, figures & types of the body & blood of Christ Iesus. Now it

is ••u••e that a type, patterne, or figure must euer bee distinguished from that, wherof it is a figure. This sacrament then being a compound thing must bee considered, not as a simple, but as a com∣pound thing: If it bee asked whether a man be earthly or heauēnly, because hee is a compound creature? It must bee an∣swered by a distinction. If it bee asked how a Christian, being on the earth, the Apostle saieth, that hee hath his c••n∣conuersation in the Heauens? it must bee answered by a distinction; And if also it bee asked whether this Sacra∣ment be an earthlye or an heauenlye thing, how the signe is giuen, & how the thing signified: how Christ Iesus is in the heauen, & yet present in this Sacra∣mēt? All these I say must be answered by a distinction: Sursum est dominus (saide Augustin) sedetiam hic est veritas dominus: corpus enim domini in quo resurrexit vno lo∣co esse potest, veri••as eius vbi{que} diffusa est. Our Lord is aboue in heauen, yet heere also is our Lord, as he is the truth; for the body of our lord, in which he arose from death, can bee but in one place, but his truth is diffused into euerie place.

And againe, Ibat per id quod hom•• erat, & manebat per id quod deus: ibat per id quod vno loco erat, & manebat per id quod v∣bique erat: He went hence by that which was Man, hee stayed by that which was God: he went away by that which was but in one place, he stayed by that which was in al places. And againe: Ascendit su∣per omnes coelos corpore nō recessit maiestate: Hee ascended aboue all the heauens in his bodie, but he departed not hence in his Maiestie. And Cyrill in like maner: Non enim quia nunc non adest in carne ex eo outes, quo•• spiritu medio hic nō ad••it: Think not that with his spirit he is not here a∣mongest vs, because hee is not now a∣mongst vs with his bodie. Thus ye see we must vse a distinction.

And yet albeit we are forced here to acknowledge the sundrie natures of things compound, and consider them in their owne kinds: wee must for all that take heed to the wonderfull vnion, and s••cramentall coniunction that is be∣t••eene them, which is so strait, that vn∣to the right receiuer, they are insepara∣ble, for the which also the earthly thing receyues the name of the heauenly. And

this must also be considered, least on the other hande separating those thinges which God hath conioyned, we make this Bread, and this Wine, but naked and bare signes; and so iustly incurre that blame, which our aduersaries vniustly would lay vpon vs: and in like manner this punishment which here the Lorde threatens against them, who are euill discerners.

We are therefore to consider, that for the right discerning of the Lords body, these three rules are to be obserued: First, that in this Sacrament we take vp euery thing in the owne nature, & kind. Next that we vse euerie one of thē in the ma∣ner appointed by Christ, & with reue∣rence that is due vnto them. And thirdly, that this Sacramēt be celebrated vnto the right ends, for which our Saui∣our appointed it.

Against the first▪ failes both Papists and bastard professors: Papists are euill discerners, because they take the signe for the thing signified; the earthly thing for the heauenly: The men of Lystr•• were euill discerners, when they tooke Paul and Barnabas for Iupiter and Mer∣curius,

Gods in their account; and ther∣fore would haue worshipp••d them as Gods: but (in this light) farre blin∣derarethey, who will adore a crea∣ture in steede of the creator, and that with the same kinde of worshippe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which by their owne con∣fession is due to God onelye. They alleadge for their error the word of truth: Iesus Christ speaking (say they) of the bread, called it his bodye; wee say in like manner, that this bread is Christes bodye, but sacra∣mental••ye: but denye that the bread i•• transubstantiate into the verie na∣turall bodye of Christ, as they a∣gainst the principles of faith and na∣ture, falsely affirme. It is strange to see what backward peruerse handlers of ho∣ly scripture, these men bee: where they should sticke to the letter, they inforce an allegorie to serue their purpose. What plainer Historie then that which Moses hath: God made two great lights: the grea∣ter ••o rule the day, the lesser 〈◊〉〈◊〉 rule the night: yet is this place violently wre∣sted, when out of it they will gather, that the Papall digni••ie, which (as they say)

God hath appointed to rul•• ouer the spiritualtie, is greater then the regall; and that the Pope by as manye degrees excelleth the Emperour, as the Sunne excells the Moone. And againe, where the Spirit of God vseth a figure, there they sticke to the Leter, These wordes according to the Letter: M••n∣dant fla••••ium, commaund an impietie: And therefore by Augustines rule, should be esteemed figuratiue: Si pracep∣ti••a loquutio est, aut flagitium, aut faci∣nus vetans, aut vtilitatem & beneficentiam ••••bens, non est figurata loqu••tio: si aute•• flagitium vel facinus videtur i••bere, au▪ vtilitatem aut beneficentiam vetare, figu∣rata loquutio est (nisi manduca••eritis (in∣quit Christus) carnem filij hominis, faci∣nus iubere videtur) figura est ergo prae∣cipiens passion•• domini esse communican∣dum et suaniter & vt••liter reco••dendum in memoria, quod pro nobis car•• eius cru∣cifixa sit. If a speech of precept, either forbid some sinne, or heynous deede, or else commaund a profitable or good deede, then is it no figura∣tiue speech; but if it seeme to com∣maund a sinne or heynous deede, or

forbid a profitable & honest actiō, then it is a figuratiue speach: vnlesse thou eat of the flesh of the sonne of Man (saith Christ) here hee seemes to commaund a hainous ••ction and therfore ••t is a figure commanding vs to communicate with Christs passion, and sweetly & profita∣bly to lay this vp in our memory that his flesh was crucified for vs. And after this maner also the perpetuall phrase of the holy spirit doth teach vs to interpret them, when he calles Circumcision, the Couenant; the Lambe, the Passeouer; Baptisme, the Lauer of regeneration: the Wine, the cup of th•• new Testament: In al these they are forced to acknowledge a figure: Only here, This is my bodie, they will adhere to the letter. The learned & godly fathers, haue with vs also acknow¦ledged this for a Sacramentall speech: so Tertul. expoūds, Hoc est corpus meum, id est figura corporis mei: This is my body: that is, the figure of my body. And againe: Dominus pane corpus suū r••prae••••ntat: God represents or resembles his body by bread. And Augustine said in like maner: Non dubitauit dicere hoc est corpus meum, cum fignum daret corporis sui. He doubted

not to say. This is my body, whē he gaue onely a signe of his body. And again, Iu∣dam adhibuit ad conuiu••um, in quo corporis & sanguinis sui figuram cōmendauit discipu∣lis. Christ admitted Iudas to his supper, in which he cōm••nded to his disciples the figure of his body and blood. As Iesus Christis called a stone, and called bread: so is this bread called his bodie, & that saies Ber. is Per significationē non proprietatē by significatiō, not that properly it is so.

And as for carnall professors, they are also euill discerners, because they esteem lesse of this Bread and Wine then they ought, putting no difference betweene it and comm••n bread and wine, whereas it is not so indeed; for in all the worlde there is not the like of This bread and this wine, except in the like action: it is changed by the ordinance of Christ, and vertue of his institution: not changed in the substance, but in the vse and end: Pa∣nis (enim) ••••rrenu•• percipiens vocationem de••, iam non communis panis est, sed Eucharistia: for that earthly receiuing Gods appoint¦ment, is now no common bread, but the Eucharist. The Lord who calleth things that are not, & maketh them to be, doth

here appoint this breade and this wine to a farre more ex••ellent vse, then that whereunto they serue by nature. As wax stamped with the seale of a King, in substance differs not from other wax; and yetfor value is much more excel∣lent, & may not b evnreuerently hand∣led, without contempt of the King; so this bread though in substance it differ not from other bread, yet concern••ng the vse, it is seper••te, and much more pretious then anye other Bread in the world: being now appointed by God to be a signe and a seale, and an exhibiting instrument of Christ his body, and there∣fore cannot bee profaned, nor abused without contempt of Christ Iesus.

Against the second condition requi∣red in the right discerning of the Lords bodye, Papists faile in like manner, be∣cause they peruert Christs institution, and vse not this sacrament as he com∣maunded: for, seeing our Saui∣our is the orde••n••r of this Sacrament (saies Cyprian) V••i{que} id nos face••e oportet quod Christus fecit, e•• quod faciendum man∣da••i••. Of ••ruth, wee ought to doe that which Christ did, & which he cōman∣ded

vs to do. And Ambrose writing vpon this same place, saith plainely: Indignum est domino, mysterium hoc aliter celebrare, quam ab cotraditum est. It is an indignity to our Lord, to celebrate this mystery o∣therwise then hee deliuered it. Christ or∣deyned it a sacrament for the communi∣cation of himselfe to the faithfull at the table; they haue turned it into a sacrifice for the oblation of Christ to his Father on an altar. Iesus brak the bread & gaue it: but they, if they break the bread, they giue it not, & if they giue it, they breake it not. In their dayly Masse, the priest breaks the bread, he abuses the words of Christ secretly; whispering thē, accip••te, comedite: he bids others take & eate, but giues thē nothing, & when he giues hee stoppes it whole in the mouthes of the people & breaks it not. Thus most sacri∣legiously they alter our Sauiour his sa∣cred institution, as though of purpose they had concluded to be cōtrary to him. Besides this▪ they withdraw frō the peo∣ple the vse of the cup, & so mutilate the holy s••crament: a horrible sacriledge in like maner, yet ratified by y^e decree of y^e haeretical coūcel of Trent. Si quis dixer••

ex dei praecepto, vel de necessitate salutis es∣se, omnes et singulos Christi fideles, viram∣{que} speciē Eucharistae, sumere debere Ana∣t••ema sit. If any man auouch that it is by Gods commaundement, or vppon ne∣ce••sitie of our Saluation, that all Christes faithfull people should re∣ceiue the Eucharist vnder both kindes, let him be accu••sed: To whome it con∣tents at vs this time to oppose the decree of their owne Pope: Gelasius: Comper••∣mus, quod quid••m sumpta tantūmodo cor∣••oris sacri portione, a calice sacrati cruoris ••bst meant: qui proculdubio, quoniam n••so••o qua superstitione docentur, astricti aut inte∣gra sacramenta percipi••nt, aut ab integris, ••reeantur; quod diuisio vnius eiusdem{que} mystery sine grandi non sit sacrilegio. Wee vnderstand, that certaine receiuing only the portion of Christes bodye, absteine from the cup of his sacred blood: which men (because vndoubtedlye they are trayned vp in some kinde of superstiti∣on) let them be inforced either to receiue the whole sacrament, or to bee restayned from the whole, because this diuiding of one and the same mysterie, cannot bee without great Sacriledge. In this con∣trarietie

among themselues, which way I pray you shall the poore people turne them? The coun••ell curses all them, who affirme this Sacrament should bee mini∣stred with bread and wine. The Pope sayes plainly it is superstition, and sa∣criledge, to giue the one without the o∣ther, and commaunds that either we ab∣staine from both, or retaine them both togither. If ye follow the counsell, the Pope shal condemne you; if you follow the Pope, the Councell shal accurse you: but, curse as they will, the Lord shall blesse them, who in faith communicate at his holy Table according to his insti∣tution; and the curse of God shal not faile to cleaue vnto th••, surer thē the leprosie of Naaman to G••••••sa▪ yea their part shall be taken out of the booke of life, who dare presume to change the ordinance of God. The Apostle hath deliuered vn∣to vs, that which he receyued from the Lord, how not only he tooke the bread, blessed it, and brake it, and gaue it: but that in like maner he tooke the cup, and gaue also to his Disciples: What bold∣nesse is it then to take from the people, that which Christ by his Apostles hath

deliuered vnto them? and thus while they boast of antiquitie, they are found fathers of Noueltie.

And against the third, they faile who vse not this sacrament to the right endes; which are especially two. The first is the commemoration of Christes death and passion, with thanksegiuing▪ f••r the which also the Grecians called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second is the communica∣tion of Chr••st to them who are his; And for this the Apostle calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The first I take out of our Sau••our his words, Do this in r••mem∣brance of me. And from the Apostle: So ••ft as ye eate of thi•• bread, and drinke of this cup, shew foo••th the Lords death, till his ••omming againe. And in verie deede, this holy Sacrament beeing v••ed accor∣ding to Christes institution, is a liuely representation of Christ crucified; while as the signes of his blessed bodye and blood, being sundred one of them from the other, the one is broken, the o∣ther poured out; rem••mbring vs how his blessed body was broken with the Crowne of Thornes, the Scourge, the Nailes, and the Sp••are; and his blood

shed for the remission of our sinnes; which should worke in vs, so oft as wee beholde it, an inward contri••i∣on, and godly sorrow for our sinnes, wherewith wee pierced and wounded our blessed Sauiour vnto the death; and inde••de, if wee bee of the number of those vpon whom God hath pow∣red out the spirit of grace and com∣passion, so often as wee looke vpon him, whom we haue pierced as (heere in this sacrament we may see him crucified before our eyes) as often shall wee la∣ment for this, as one mourneth for his onely Sonne, or is sorrowfull for his first borne: but of this we shall speake God willing hereafter.

Now here is also discouered the vanity of that error of concomitance, wherwith the aduersaries would excuse their dis∣mēbring of this holy Sacramēt: for (say they) by concomitance where the bodye of Christ is, there is his bl••od and therfore the breade which is his bo••die, being giuen: there is no neede ••o giue the cup. But as the Lord asked the King of Tyrus in derision. Art thou wiser then Daniell; So ••ay wee

aske of them, are yee wiser then Christ? will ye amend his institution? This assertion takes away one of the principall ends of this Sacrament, to wit, the commemoration of Christes death and passion: for to haue the blood with∣in the bodie▪ is no declaration of a cru∣cified man: nor a shewing foorth of the Lordes death: whereas our blessed Sa∣uiour ordeyned them to bee exhibited and receaued sundrie, that it might not onely be preached to our eares, but re∣presented also to our eyes, how his bles∣sed body and blood were sundred for our sinnes.

The second end for which this Sacra∣ment was ordeyned, is: that it might bee a mean of the communication of Christ to all them who are his; for the sealing vp of our spiritual vnion with him: ideo en••m Sacramentum il••ud hominibu•• datur, v•• Caput in terris corporicoadune••ur. And this (as I said) I take out of the words of the Apostle: The bread which we breake, is it not the Communion of the bodye of Christ? And in this respect, this holye bread and wine are not onely signes re∣presenting Christ crucified; nor seales

confirming our faith in him, but also ef∣fectuall instruments of exhibition, wher∣by the holy spirit makes an inward ap∣plycation of Christ crucified to all that are his.

And heerein standes our greatest comfort; for if wee had no more a doe in the celebration of this holye Sacra∣ment, but to remember Christes death and passion: then certainel ye looking to it onely were sufficient to put vs in re∣membrance therof; but when we heare and see, that this bread, which is his body is giuen vs, and we are commaunded to take and eate it▪ what shall wee thinke; but that we•• are called to this high mer∣cy, as to bee partakers of Christ and all the benefits that flowe from his death? The Lord doth neither deceiue vs with wordes, to bid vs take when he giues no∣thing: neither calleth he vs only to a cō∣munion of naked bread and wine: farre be it from vs to thinke so baselye of this holy Sacrament. Certainly, he that with any measure of light and grace, wil pon∣der these wordes of our Sauiour, Take and eate, this is my body: Shall perceiue that there is here a real and eff••ctual ex∣bition

made of the Lord Iesus, to the pe∣nitent and beleuing receauer.

And yet let no man thinke, that albeit the breaking and giuing of the bread be the cōmunication of Christs bodie, that therfore the bread is transubstantiate in∣to his body, or that euery one receiues the bodye of Christ who receiues the bread: for there is greate difference be∣tween communication & acceptation, on the part of God. In this sacrament, there is indeed a communication & exhibitiō of christ, but on y^e part of the vnbeleuing receiuer, it failes for fault of acceptatiō; because they haue no faith, whereby to receiue him, nor a purified heart, wherin to lodge him. It is therfore a vile error al∣so of the Papists, who affirme that the wicked in this Sacrament eate Christ, but to their damnation: It is contrarie to the word of God & reformed antiquitie: for whosoeuer (saith christ) eateth my flesh and drinketh my blood, hath eternall life: and I wil raise him vp at the last day. Sacra∣me••num quibusdam ad vitam, quibusdam ad exitium▪ ••es vero ipsa cuius est sacramen∣tum, omni homini ad vitam, nulli ad ex∣itium. Item, Qui non manet in Christo,

et in quo non manet Christus, proculdu∣b••o non manducat spiri••ualiter carnem, nec bibit sanguinem eius, licet visibili∣ter premat dentibus sacramentum sangu∣inis, et corporis e••us. The wicked who beleeues not, may with Iudas eate: Panem Dommini, non panem Dominum The breade of the Lorde, but not the bread which the Lorde himselfe is, to his worthy receauers.

Of all this, then it is euident, that this banquet is moste heauenlye and excellent, wherein as there is no lesse offered then▪ CHRIST IESVS, so no lesse is refused by them, who refuse to communicate: they proclaime by their deede (if they continue in it) that they haue No Portion in Dauid, nei∣ther inheritance in the sonne of Ishai.

But no•• wee leaue them, and re∣turne to speake as wee promised of that tryall, w••ich they whominde to communicate, are to take it of them∣selues.

Let a man therefore try himselfe. This Particle (therefore) is relatiue to that which went before: since there is a daunger (will hee say) and many ea••es

and drinkes vnworthily: therefore take yee heede how yee come: hee saith not simplie, let a man eat, but let a man trye himselfe, and so let him eat. This war∣ning then of the Apostle, stands in the ent••ie to t••is holy action, like that Che∣rubin armed a with sword in the entry of Paradice: yet not to hold out the Sonnes of Adam, but only to terrifie vs, that wee presume not to draw nere without san∣ctification. And herein doth our Lord Iesus discouer his wonderfull loue tow∣ards vs; who before he inuite vs to eate and drinke at his table, dooth first of all instruct vs how we shold doe it▪ Absalom c••lled his younger Brother Ammon to a banquet, onely of purpose to slay him: he prepared delicate meate and drinke aboundantly for him, but concealed the danger. It is not so with our elder Bro∣••••er, he calles vs here to a banquet▪ not of purpose to slay vs, but to saue vs; he is no way willing, we should make this Table a snare to trappe our selues to damanation, which he hath ordeined as a meane of our Saluation: and therefore before hand forewarnes vs of the dan∣ger, that we may eschew it.

It is pittie to see how the great mul∣titude runne to this holy Sacramēt with∣out tryall and examination of them∣selues, and all because they heare of a breade of life, which heere is exhibited to the Communicants at this holye Ta∣ble: it is verie true, that great thinges are exhibited heere indeede, but thou shouldest first of all enquire of thy selfe, who art thou? what interest thou hast in this Communion? and whether or no thou be one of those to whom these ho∣ly thinges do appertaine? for if thou in thy person be a profane and vnsanctifi∣ed creature, thy touching of these holye thinges may defile them, and make thee giltie of the contempt of them, but shall not benefit thee; yea a greater cursse then that which Elisha pronounced on the vnb••leeuing Samaritane Prince, shall light vppon thee: thou shalt see▪ the Ta∣ble of the Lord, & heare of the plentie of the breade of life therein communicate, but shalt not eate of it: let a man there∣fore trie himselfe, and so let him eate of this bread, and drinke of this cup.

For as this Sacrament is a holy and ex∣cellent thing, so should they who cele∣brate

it, bee holye, and seperate per∣sons. It should not bee receiued with common handes, that is, with e••rthlye hearts, and vnsanctified affections. The Pharises would not eate their com∣mon meate with vnwashed handes, and that was but superstition; but heere to wash before we•• eate, both our handes and our head with Peter, yea, to wash as Ieremy exhorts vs, Our hearts from our wickednesse, is deuotion, and good Religion both commended and commaunded by the word of God: Otherwise fearefull is that▪ warning of our Sauiour. If I wash thee not, thou shalt haue no part with me. To the vncleane all thinges are vncleane, for euen their con∣sciences are defiled. The Lorde hath neuer suffered vnpunished the vnre∣uerent looking to, or handling of the holy signes of his presence. Them of Bethshemeshe looked vnreuerently into the Ark, and the Lord slewe fifty thousand of them. Vzza touched vnre∣uerently the Arke, and the Lord in like manner strook him instantly to death; Ahim••l••ch would not giue to Da∣uid the hallowed bread of proposition,

but conditionallye, that the young men, who were with him, were sancti∣fyed. No vncircumcised man might eat of the pascall Lambe, vnder paine of death, and such as were circumcised, being vncleane, behooued to absteine till they were clensed, according to the lawe; yea, such of them, as were cleane, did not eate without foure daies preparation, for the Lord commaun∣ded them, to take the Lambe the tenth day, and not to slay it til the foureteenth day at night, that all the space be∣tweene, they might the better prepare themselues to that holy action. Nei∣ther will the Lord anye other way be familiar with vs▪ except we be sancti∣fied. Before the Lord came downe on Mount Sinai to giue his law to Isra∣el, hee appointed them three dayes of preparation, wherein ••o sanctifie thē∣selues. The Lord appeared to Moses in the fierie bush, but reuealed not his will vnto him, til he put off his shooes: I wil be sanctified (saith the Lord) in all that draw nere vnto me. The Lord will not take a wicked man by the hand, nor haue fellowship with the Throne

of iniquitie: his eye is so pure, that hee can behold no iniquitie, vnlesse wee put off our worldly thoughts and sinfull af∣fections, whereby we haue troad in the vncleane wayes of sin: it is not pos∣sible that the Lorde can be familiar with vs.

All these stand vp as examples, war∣ning vs to drawe neere to this holy action in assurance of faith, sprinckled in our hearts from an euill conscience: Here is a Sacrament more excellent thē the passeouer; here is bread more holye then that Shew-bread; heere are the to∣kens of Gods presence, more glorious thē the Arke; heere the Lord commeth downe, and saluation vnder his winges: not to sound by Angel•• the precepts of his lawe on Sin••i, but to seale vp by his Spirit the promises of his Gospell to the inhabitants of Sion; shall we then pre∣sume to come to this holye Table with∣out sanctification? Or if wee will, may we not looke assuredly for iudgement? The Corinthians were stricken with death and sundrie diseases, because they discerned not the Lordes bodye; and which is most fearfull of all, he that came

to the marriage, wanting his wedding Garment, was hee not taken from the banquet Table, and cast into the place of vtter darknes? and shall wee looke to e∣scape the like iudgement, if wee fall into the like contempt of God?

Prepare thy selfe, oh Israel, to meet thy God: let vs search and trye our waies: let vs lift vp our hands with our hearts vn∣to God in the heauens. If wee bee this day come to the Lord with all our heart, let vs put away our strange Gods (which are our sinnes) from among vs: let vs with Iosephs Brethren, make ready our presents, sith wee haue no better thing then our heart: le•• vs ••acrifice our hearts to the Lord, & that in the best estate that pos••ible we can get it; for the Lord our God is a greate King. Cursed is he that hath a male in his Flock ••nd voweth, and sacrificeth a corrupt thing to the Lord. Beware therefore, wee offer not that, which is lam•• and torne to the Lord•• a diuided heart, a ••alting heart betweene two an vnpenitent heart, is nei∣ther a meete Sacrifice to offer vnto the Lord, nor a meete vessell wherein to re∣ceiue th••t holye thing, which heere the Lord offers vnto thee.

The Apostle saieth, that the breaking of this breade is the Communion of the bodye of Iesus; Sith Christ is that holy thing which heere is com∣municated, take heede how we make readye the heart, wherein to receaue him: Ioseph of Arim••thea, and the rest of those goly ones, who tooke downe Ie∣sus from the Crosse, wrapped his deade bodye in pure and fine linnen; what shall wee then doe with the liuing bodye of Iesus? shall not wee receiue it into pure, fine, and well pre∣pared hearts? No man (sayes our Sa∣uiour) puts new Wine into old V••s∣sels, far lesse wil any man put the ordi∣n••r•• food of his body into vnclean vn∣seasoned, and vnsauerie vessels; but least •• of all should men presume with vnholy hearts and handes, to meddle with things saccred and h••auenly: Here is new wine indeede, let vs not put it in∣to old vessels; Heere is heauenly Man∣na, let vs not receaue it with earthlye hearts: Any man that is in Christ should become a new creature: If we be these bles∣sed ones, who are called to the partici∣pation of the Lambes supper, then shall

it be graunted to vs, to bee arayed with pure, fine linnen, and shining; which is the righteousnesse of the Saints. The Lord vouchsafe this grace vpon vs, that sith hee hath made vs partakers of the heauenly vocation, and ca••led vs to the marriage of his Sonne, that wee receiue not so excellent a grace in vaine, but it may be vnto vs his seruants, according to his word.

And now before wee enter to speake of this tryall, least the tender conscien∣ces of the Godlye, by reason of that which I haue spoken should be discou∣raged, and cast downe with the sence of their owne vnworthinesse; which at all times is great in their eyes, but greatest when by tryal▪ they looke most narrow∣lie vnto themselues: We haue therefore to consider, that there bee two sortes of tryals; One whereby a thing perfect is tryed in such sort, that it is not made better, but found to bee that which it is▪ and with this kinde of try••ll man is saide to trie the Lord and his word, so speakes the Lord by Malachie: Proue me & try me now, if I will not poure you ou•• •• blessing without measure. By this tryall▪

if a man fall too, to trye the Lord, hee shall finde him such as hee is; true, con∣stant and faithfull to performe that which he hath spoken; or if againe man will enter, and trie the word of the Lord; hee shall finde that the lawe of the Lord is perfect, no drosse in it, but like siluer fined seauen times in the fire. There is againe another tryall, whereby thinges imperfect are so tried, that they are made better▪ and at the length perfected; and hereby God tries man, for so hee speakes by the same Malachie: The Lord wil fine the sonnes of Leui, and purifie them as gold and siluer that they bring offe∣rings to him in righteousnesse: And with this triall also man tries himselfe, sear∣ching out his iniquities that he may for∣sake them: and this triall tendes indeed to a perfection at the last, but stands ra∣ther, in a finding out, and forsaking of our imperfections, then in any pre∣sent perfection: And of this tryall the Apostle meanes heere; so that this precept dooth commaund vs to search out our iniquities, & to depart frō them, but doth no way import that we should not communicate at this Table, because

that new tryall discouers to vs new transgressions; for we come not he••e as men without sin, but as poore▪ and mi∣serable sinners, seeking the Sauiour of the world, knowing that hee came not to call the righteous, but sinners vnto repentance.

Thou then, who after examination, shalt finde the selfe a miserable, and yet a penitent sinner; say not with Peter, Lord depart from me, for I am a sinfull man: but so much the rather goe to him and crie with Dauid, Haue mercy on mee O God, and according to the multitude of thy cōpassions, put away mine iniqu••ti••s: for it is a true saying: Christ came into the world to saue sinners. Stay not thou ther∣fore backe from him, because ••hou art sinfull; onelye trie if thou bee wearie of thy sinnes; for we are sure, that a sin dis∣couered by tryall, and cast out by re∣pentance, will neuer condemne vs: Wash you (saith the Lord) make you c••••an, take away the euil•• of your workes from be∣fore my eies: and then though your sinn••s were as crimson, they shall be made whi••e as snowe, though they were red lik•• Sva••••••, they shall be as VVool. Omne quod ipse mi∣mihi

non imputare aecr••uerit, S••c est quasi ••on fuerit; euerie sin saieth the ancient, which God hath concluded not to im∣pute vnto me, is as if it had neuer beene: If therefore in thy conscience thou feele thy sins an hea••y burden vnto thee, vnder the which thou sigh••st & gronest, and wherof thou earnestly desir••st to be rele••ued, crying with that holy Apostle: O miserable man, who shall deliuer me from ••his bo••••e of sinne? then goe thou to the Lord Iesus, for surely thou art one of those whome hee is seeking; he•• came into the worlde to saue thee, and the like of thee: lay thy burden vppon the backe of CHRIST, and hee shall be••re it, and take thou vp his yoake which is ••asie, and his bu••den which is light: So sh lt thou finde r••st to thy soule. O happy exchange▪ when we are taken from the se••uitude of sin, & entred into the seruice of Christ, whē the burden of sin that presse••h vs downe is taken from our backe, and the sweete yoake of Christ that lifteth vs vp, is laid vpon vs: for albeit it be called a burdē▪ yet is it such a burden as easeth vs, & maketh vs ligh∣ter like the wings of a Bird: Q••••d ••∣nim

leu•••••• eo onere, quod non solum o••erat, sed port a•• ••mnem c••i portandum ••mpo••i ur.

Where for our farther comfort, let vs con••ider what manner of Guestes these were, whome the greate▪ King commaunded to bring into his ban∣quetting house, euen the poore, the maymed, the halt and the blinde. Take h••ede vnto this, O thou that arte disquieted in minde, and wounded in spiri••••, with the sence of thy infir∣mities; the Lord is gratious and ready to shew mercie: Hee will not breake the b••used reed••, ••••r qu••nch the smoaking Flax, hee will not despise thee, be∣cause thou art weake, but bids thee come to him, that hee may heale all thy infirmi••ie••, Art thou then poore & des∣titute of spirituall grace in thy feeling? turne thee to Christ, who being rich, be∣came poor for thy sake, that thou in him mights be made rich. Art thou weak & d••seas••d? remember, they who a••e whole need no phisi••••an, but the sick: & that it is the glorie ofthis excellent phisitian, to cure diseases, otherwise incurable: quid e••••m tam ad mortem quod Christi morte non sanetur. Art thou lame, and

complainest that thou cāst not, with Da∣uid runne the way of the commaunde∣ments of God: yet indeuour to halt for∣ward with Iaacob vnto Canaan, and to creep to the Lord Iesus, As one of his little Babes praying vnto h••m: O Lord that rai∣sest-vp the crooked, I beseech thee to order my goings aright, and to staye my steps in thy pathes, that I slide not anye more, as I haue done. And thou who laments thy blind∣nesse, & the weak measure of thy know∣ledge, now in this time of light (alas) as wee haue all more then cause to com∣plaine, that by our own default, the eyes of our vnderstanding are not lightned, and wee haue so little insight into the ritches of that glorious inheritance, and rich mercies manifested to vs by the gos∣pel, in comparison of that we might haue had, If wi••h the Angels wee had be••ne de∣sirous to behold them: surely in regarde of time, we should haue beene teachers, yea, the meanest inhabitant of Ierusalem should haue beene as Dauid, and Dauid as the Angel of God. But wee are become such▪ as haue neede that the principles of God should bee taught againe vnto vs, yet must we not dispaire, but goe to Ie∣sus,

who gi••eth sight to the blinde, and pray to him; Lord open ou•• eies that wee may see the wonders of thy law. Let vs goe to this Table, stand and ••rie with th ••e two blinde men: Iesus the Sonne of Da∣uid haue mercie on me, O Lord enli••hten mine eies ••hat I sleepe not in death: Com∣fortable ••hē is that message sent by the Lord Iesus to the Church of Laodicea, I knowe tho•• art miserable and poore, & blinde, and naked, ••et I councel thee come to mee: I haue the fi••e go••de tha•• will mak•• thee rich; I haue the white rayment to couer thy filthy nakednes; I haue the eie salue, that wil opē thy ••ies; let vs no•• ther∣fore he••rkē to the voice of our infidelitie against so cleere testimonies of the word of God; neither so looke on our miseries, that we turne our backe vpō Gods mer∣cies, but rather let our ••iseries chase vs to him, who of his aboundant mercie, is a••le to fulf••ll all our nenecess••ties, aboue all that wee can aske or thinke.

But now to returne, and speake of the tryall here required▪ wee must consider that as this acti••n is not a daily action, so i•• requir••s a tryal abo••e our dayl•• tri∣al: a•• to our daily and ordina••ie tryall,

in it, we are bound to examine all our actions in the court of conscience, that we may cal our selues to accoūt: Not cō∣cealing the iniquitie of our bosome, as Adam did, but iudging our s••lues ••hat we may not be iudged of the Lord. And this tryal with∣out a daily los••e cannot be neglected; for since we are subiect to so many chāges, that euen the iust man falleth••••euen times in the day, and no man knoweth the errors of his life; we haue great need by daily conside••ati••n to view the state of our c••nscienc••s, and to looke into the course of our life, whither or not, it bee such as will lead vs vnto that end, wher∣at we would be. Such profit found god∣ly Dauid by the ex••mination of his waies, that he•• praised the Lord. Who gaue ••im counsell, and made h•••• reyn••s to ••e••ch h••m in the night. And he acknow∣ledgeth it a specia•• meane, wherby ma∣ny times he was reduced into the way of life, when hee had wandred from it. I haue considere•• (saieth he) my w••ies, and ••urned m•• feet vn••o thy ••estimon••es. As Da∣uid learned this from God, so doth hee recommend it vnto vs, that morning and eueni••g wee should examine our

selues, as a moste profitable meane, to nourish that holy feare in vs, where by wee keepe ou•• sinne, when wee are tempted to it, or caste ou•• sinne, when we haue once conceiued it: for this holy feare is Innocen••iae c••st••s: Tremble there∣fore (saieth he) and sinne not, examine your hearts vpon your b••ds, and be yee still: A∣gaine, he protests that eueri•• day he was punished, and chastised ••uerie morning: that he daily cleansed hi•• heart, & wash∣ed his hands in innocencie. Euerie day of our life we cōtract some new debt of sinne▪ & wisdom ••rau••••, that euerie day we should seeke a discharge thereof. As we cannot liue without daily foode, far lesse can we liue without daily mer∣cy; & therfore our Sauiour who in the one Petitiō taught vs to pray▪ giue vs this day our daily bread; in the next he taught vs also to pray, and forgiue vs our sins, that no day should goe by vs, without examinination of our selues, & crying of God mercie for our sinnes.

But he••re commeth to bee lamented the sencelesse s••upidity of this generati∣on: in all their affai••es, they vse conside∣ration & b••••ng to accoūt & re••koning

their whole businesse with men; but as touching their conuersation towards God, and the state of their consciences, & whether or not, they be translated frō nature into grace: there are they so car∣ryed away by presumption, that they lea••e no place to the examination of themselues, but proclaime peace to thē∣selues, though there be no peace; bles∣sing th••mselues in their hearts, albeit, God (in their hearing) pronounce them, and their actions accursed in his word. They are wise like Achitophel: hee put his house in order, but not his soule in order, w••se in things perishing, concer∣ning this life: there they ouersee no∣thing; wise enough in the••r generati∣on, but fooles concerning things pertei∣ning to li••e eternal for they suffer a dai∣ly debt run on vpō their soules, which at length shall ouer-charge them. A count that is long ouerpassed, in the end be∣comes difficult to be finished; & he who long hath liued in darkenes, if ye bring him to the light, cannot holde vp his eies to looke vppon it, but is forced to cast them downe toward the ground: euen so shal it be with him, who suffers his debt

of sin to multiplie, and the reckoning of his transgressions to runne on; in the end, His own wickednesse shal reprooue him, The Lord shall drawe him out of his lurking holes, and bring him out of the dark chambers of his imagination: & as now, his secret sinnes are set in the light of Gods countenance, so then shall the Lord set them in order before him, that did them. He shall manifest his inward thoughts to the light, and present him naked vn∣to iudgement: and then, with what con∣fusion and astonishment, with what trembling and blacknesse of face, shall hee that was prodigall of the time of grace, liuing in his sinnes a contemner of God▪ come forward vnto iudgemēt? And this to awake vs to the daily try∣all and ordinarie examination of our hearts.

As to this action, it is not ordinarie, and therefore requires a singular and extra∣ordinarye tryall, farre aboue that which euerie day wee are to take of our selues: for if (as I said) the Ie••es had assigned to them the space of foure daies for pre∣paration, before they eate their Passeo∣uer, wha•• shall wee doe that ha••e to ce∣lebrate

a more excellent misterie? they searched diligently euery corner of their house, to see that no leauen were in it; but more diligentlie should wee search euerie corner of our hearts, that no knowne leauen of wickednesse and maliciousnesse bee left in it, which wee haue not purged and cast out by repen∣tance: Then shall we finde that eue∣ri•• new sight of our selues shall discouer a new corruption; for the heart of man is a great deepe, and deceitfull aboue all things; manie Chambers of cor∣ruption are in it. If we haue entred into one, and seene the abhominations which are there, thinke not for that we haue entred in all. No doubt the pro∣phet Esay, knewe before that hee was a sinfull man, but a new vision of the Maiestie of God brought him to a deeper insight of his owne vncleane∣nesse, and made him to crie out, woe is me, for I am vndone: Bec••use I am a man of p••lluted lipp••s, and mine eyes ha••e seene the King, the Lord of Hostes: I haue seene (saith Iob) The Lord, therfore doe I now ab••o••re m•• s••lfe. And this I marke, that none of vs think a new trial vnnecessa∣ry,

but that euenye, who through grace haue beene accustomed euerie morning to chastice your selues, and euerie eue∣ning to examine your hearts in your beds, may bee warned: to you al∣so belongeth this precept, let a man trye himselfe, and so let him eate.

Which shall appeare more euidently, if thou ponder this precept, Try thy selfe: it is a r••stlesse and laborious worke, that heer is inioyned to thee, tho•• art set to a taske which may holde thee exercised all the daies of thy life. The Lord by this precept will haue euerie thing that is in man, brough•• vnder examination; Man as he is the workmanship of God, is eue∣rie way so maruailous, that no maruaile the Philosophers called him a little world! Augustine in his Estima••ion, ac••counted man a greater miracle then all the miracles that euer were wrought a∣mōgst men but as he is peru r••ed by sin, & become the workmāship of s••than, he is so fraughted with iniquit••, y^e S. Iames cals one member of his body, A world of wickednes•• & if in the toung only, which is but a small mēber of the body, there is so much wickedn••sse, that the Spirit of

God, who giueth names to thinges as they are, calleth it a world of wickednes what shall we thinke of the rest? what bottomles depth of iniquitie must there bee in the fountaire, when there is so much in the streame: and therefore I say ••e hath n••ede to be full of eies, within and without, that will practise this pre∣cept of the Apostle, let a man trie him selfe.

For if ye shall begin to take a view of your minde, and consider how farre it is inlightned, and what naturall darknesse yet remaineth in it▪ how many bands of strange cogitations at s••uerall times so∣iourne in it? s••me flowing fr••m the loue of the world and her deceitfull plea∣sures, intending to steale our hearts af∣ter them; some from the ro••te of concu∣pisence, and her inordinate lusts, that of••entimes violently oppresse vs: and some from the roote of bitt••rnesse, ray∣sing wonderfull c••mmotions, and per∣turbations within vs, reeling too & fro by courses, in our swelling and restlesse mindes, raging like waues of the Sea, carried with furious windes, besides infinit armies of other vaine, and ydle

cogitations, wherof we cannot tell frō whence they come nor whither they go: and if from the minde they proceede to the heart, which is the seate of the affe∣ctions: and take a particular view of them, how our loue and our hatred, our feare and our confidence, our ioy and our griefe, our care and our contentment are renewed, and framed, according to that word, which is the rule of righte∣ousnes. And if againe, ye goe to try the affections, and see how the members of your bodies are imployed as weapōs of righteousnes in the seruice of God, if ye haue made a couenant with your eyes or not, that they regard not vanitie, or if negligently ye let them stand open as windowes, at the which death enters e∣uerie moment into your soules; and if ye haue learned to take heede to your lippes, that ye sinne no•• with your tongue; if ye shal also take a time to consid••r the ignoran∣ces of your youth▪ and sinnes of your old age: if I say yee looke vnto all these▪ which yet are fewe in regarde of manie moe we haue to looke vnto; what shall appeare, but a new found world of wic∣kednes discouered vnto thee? which

mo••te iustlie may make th••e ashamed, and compell thee to crie out with Da∣uid; O Lord, who knoweth the errors of his life: Lord cleanse me from my secret sinn••s, and k epe me from presumptuous sinnes, that so I may bee made cleane from much wickednesse: yea, thou shalt wish with Ieremie; O that my head were full of water, and m ne eyes fountaines of teares, that all the whole day long I might with Ezekiah recount my sinnes, i•• the bit∣ternesse of my heart; and all the night cause my bed to swim, and water my Couch with ••eares, for the manifolde transgressions, wherewith I haue offended the Lord my God.

And now because this tryall of our selues is so necess••rie, let vs heere re∣member that there are two things, with∣out which we cannot profit in this work•• of tryall. The one is t••e spirit of God, the other is the word of God. As to the first, man by nature is so blinded with selfe-loue, that he accounts his owne deformitie, beautie, and his bon∣dag•• libertie: what vyler bondage then the seruitude of Sinne? O quam mul∣tos domi••os hab••t qui v••um non habet (said Ambrose?) and yet man (vnregenerate)

cou••teth it his liberty to liue vncontrol∣led in the seruice of his lustes, to doe what he will: what libertie againe so ••x∣cellent as to be the freeman of God; Ser∣u••re deo est regnare: and yet foolish man, accounts the obedience of Gods lawe (which is the law of liberty) a seruitude, and the commaundements of God, he e∣steemes as bonds, wherewith he will not be boūd, walking the footsteps of other Rebels before him: he cries out; Let vs breake their bonds and cast their cords from vs. It was not the disease of the Laodice∣ans onely to account themselues happy, when indeed they were miserable; it is the natural disease of al the Sonnes of A∣dam: for euery mans way seemeth good in his own eyes. A pitifull blindnesse that death should reigne ouer man, and man not feele it; y^t strāge Lords who can claime no right vnto him, shold tiranise ouer him, and he not endeuour to with∣stand it; & that sathan shold lead him a∣way in captiuity, boūd with cheines, e∣uen the cords of his own sin, blinder thē Zedekiah, hauing his eyes pulled out, & man should not lament for it: But where the spirit of the Lord is, there is liberty and

freedome, there is a knowledge and de∣testation of sinne, and a sighing to God for deliuerance from the bondage. The Prophet Ezechiel could not see the ab∣ominable idalitries of the house of Is∣rael, till the Lord taught him to digge through the wall: but we shal be farre lesse able to see the vile abominations that are in our owne hearts, vntill the spirite of the Lord digge through and demolish that thicke and hard wall of induration, that naturallie hideth vs from the sight of our sins, and keepeth vs in blindnes vnder Sathans bondage.

The other thing wherby wee are to proceede in this tryall, is the word of God; for euerie thing that is imperfect, must betryed by another not by it self: golde is tryed by the fire & touchstone; the weight of a thing is tryed by the ballance, and the spots of the face are tryed by the glasse. Thus euerie imper∣fect thing that is tryed, is tryed by ano∣ther not by it self. As to the law of God, it is a moste perfect rule, by which God will haue men and their actions tryed; but it is to bee tryed by no other then it selfe. If any man will trie scripture, hee

must with the Nobles of Beraea, trie it by the scripture so then the word ser∣ueth vnto vs as a touchstone for our try∣all, as a glasse for discouery of our spots; and as the ballance of the sanctuarie, wherein wee must bee weighed in the last day the secrets of all hearts wil be iudged by the Gospel, and therefore it were good that in time wee did iudge our selues by it; some trie themselues by it; some trye themselues by themselues, supposing they are such indeede, as they haue con∣ceiued themselues to bee: some againe measure thēselues by others, speciallie with such as in their opinion, are behind them, not with such as in light and grace doe farre excell them; like that Pharisie; who when he came to examine himself before God, thought hee was good e∣nough, because he was not like the Pub∣lican wherein hee was also miserablie deceiued; for suppose he spake the truth, yet spake it ignorantlie, as Caiaphas saide, that one behooued to die for the people: he was not like the Publican▪ indeede the Publican was much better then he: for he came to the temple, hum∣ble, and penitent, and went home to his

house iustified, whereas the Pharisee puft vp with a conceit of his owne righ∣teousnesse, and iustifying himselfe, went away out of the Temple▪ more 〈◊〉〈◊〉 then he came. In the tryall there∣fore of thy selfe make not thy neigh∣bours disposition thy rule, least thou in like maner be deceiued.

And yet if thou would proffit by the example of others, remember it is a great follie to thinke that thou art reli∣gious enough, because in religion some are behinde thee, and not rather to bee displeased with thy wants, when thou seest so many before thee, enriched a∣boue thee in all spirituall grace, and haue profited more th n thou in the mo••tification of their sinfull lustes: ha∣uing out runne thee farther in the way of Gods commaundements, then that o∣ther Disciple ouer-ran Peter vnto Christs Sepulchre, to learne his resur∣rection. It is pitie that the Sonnes of men in worldlie things can looke to those who are aboue thē, thinking they haue little, because they haue not so∣much as others, yet in spirituall things▪ they should looke to others, that are in∣ferior

to them, & so easily stand content with the little beginning of religiō they haue, because there be many, who in their iudgemēt haue not so much; wheras cer∣tainly if we could try our selues by the right rule, we shold finde that as yet we are far frō that which we should bee, and therfore haue more need then that holy Apostle: To forget that which is behinde, & indeuour our selus to that which is before: following hard toward the mark for the prise of the hie calling of Go•• in Christ I••sus.

We haue therfore heere, yet farther to obserue, that seeing the Apostle com∣maunds vs to try our selues, we thinke it not enough that others try vs, & giue vs their approbation; we must also try our selues. The Pastors may try thy know∣ledge, & thinke it good enough, thy su∣periors may trie thy cōuersatiō, & find it vnreprouable of mā: But thou must ••ry thy own cōsciēce, for no mā knowes the thing•• of a man saue the spirit of man; the minde of a man will shew him more sometime then se∣uen watchmen that are in a tower. When this sacrament was first instituted, there were twelue who communicated with the Lord Iesus, and one of them

was a Deuil and a traiterous hypocrite: the remnant knew him not, and there∣fore could not reproue him, but that made not Iudas the better man; yet the fault w••ich man could not finde out, the Lord discouered it: one of you (said he) will betray me. Thinke it not therefore enough, albeit vnchallenged of man, thou maiest sit down at the Lords table. Remember the king wil come, and take a view of the Guests, euen he who is the God of the Spirits of all flesh, and to whom the secrets of the heart are manifest. Io∣sapha••s garment cannot hide Achab from him, hee is not blinde like Isaac, that he should be deceiued to take one for another; therefore try thou thy self, how thou comest to this holy table, whether Iohn louing Iesus, & beloued of him, or as a Iudas betraying Christ, and accursed of him▪ for as Christ fore∣tolde th••m, that one of them was a deuil, so the Apostle hath foretold vs, that ma∣ny will eate and drinke vnworthilie at this holy table; who they are, wee know not, yet are they knowne to the Lord; let euerie one of vs striue to purge one; euerie man trie himselfe, and wash his

heart from his wickednes, and so shal we bee all cleane; let euerie man aske for himselfe with the Disciples, Is it I Lord, is it I? am I one of them that comes to be∣tray thee? to crucifie thee againe, and to tread the blood of the new Testament vnder my feete? let vs neuer rest till wee haue gotten the Lords certificate in our consciences, and tha•• after due tryall of our selues, we come not as Hypocrites, vnpenitent and vnbeleeuing Atheists, but as diseased and poore sinners, to seeke the Lord Iesus, the Sauiour of the world: for, if we doe so, then shall we get that answer, which the Angel gaue to the two Maries; feare not yee, because ye seek Iesus, who was crucified: we shal eate at this Table and bee satisfied, and shall goe away, not without feareindeed, but hauing our feare tempered with great ioy, because we found the Lord.

And lastly, let vs take heede that the Apostle commaundeth vs to trie our selues, and not to trie other men. It is a corrupt custome of men at those times ofholy communion, to fift the conuer∣sation of their neighbour; and brethren more narrowly, then euer Laban searched

the stuffe of Iacob, to see ifhe could find any thing wherewith to charge him; and this they doe not of a heart to forgiue, which were commendable, but of pur∣pose to seeke the vttermost recompence and satisfaction for smallest offences done against them, and so where they should cast open the dore of their hearts, to the King of glory, and prepare in the de∣sert a path for our God, by making lowe that which is high within thē, & making streight that which is crooked, and plaine that which is rough, by the contrarie they stoppe all the passages and waies of God his accesse vnto them: for now their af∣fections are exalted so high by pride a∣gainst God, that they dispise the coun∣cell of his word: crooked were they be∣fore, but more crooked now; they liued without loue before, and dissembled it, but now are not ashamed: when God calleth them to the table ofloue, plaine∣ly to professe with rough & fierce spee∣ches, the hatred of their hearts, they put off that which the Apostle commaunds thē to put on; as the elect of God, name∣ly tender mercy, humblenesse of minde, meekenesse and long suffering: they

insist to search out the sinnes done a∣against them by men; and ouerpasse the sinnes by themselues done against God; Louers of themselus more th••n l••uers of God.

I graunt indeed it is a point of christi∣an duetie to admonish our brethren of their sins, if it be done in loue: for so we are commaunded, Thou shalt no•• hate thy Brother in thy heart, but shalt re∣prooue him. It is hatred and not loue, for the father to spare correction, or the bro∣ther to spare admonition of his Brother in his sinnes. I conf••sse in like manner that he who hath offended is bound to reconcile himselfe with thee before ••e•• offer his Sacrifice to the Lord; but in case that he neglect to doe it, yet standest thou bound and obliged to forgiue him, and to take heed that thou despis•• not so great a saluation offered by the Lord, because an other dischargeth not that brotherly duetie, which hee ought vnto thee. As another mans faith will not iustifie thee, so another mans sinne will not condemne thee; And th••rfore▪ mourning for that which we cannot amend in others, let vs chiefly attend to our selues, as we are heere commaunded.

But now leauing to speake any more of this tryall in generall, wee enter to speake of the particular points of this tryall. The whole tryal and exami∣nation required in those who are to bee banquetters at this holy table, I reduce to these two: the first is, that we trye our selues, whether or not with Ioshua wee haue cast away our filthy garments, that is, if we haue cast off the old mā, which is corrupt through deceiueable lusts. And next, if we haue put on our mariage gar∣ment, that is, put on the new man, which after God is created in righteousnesse, and true holinesse. First of all therefore, we must take paines to remoue the im∣pediments that may hinder our Vnion with Christ, that wee come not to this Table (as Iudas did) with our old sinnes, hauing that lodged in our hearts, which wee dare not present vnto God: for since no man wil sit down at the table of his e∣nemie, what great persumption is it in vs to sit downe at the Lords Table, as long as our sinne, which is the cause ofe∣nimitie is not remoued: There can bee no Commu••ion betweene light and darkenesse. Let vs therefore bee changed from that

which we are, let vs cast away the works of darknesse, and bee renewed in the spirit of our minde, if so bee we desire to be vnited with the Lord: he is the holye one of Israel, God blessed for euer, in whom there can be no shadowe of alte∣ration, so that of necessitie the change must be vpon our part. It is written of the Lyonesse, that hauing had commix∣tion with the Leopard, she washes her∣selfe in water before shee companie a∣gaine with the Lyon, that so hee should not by sent discerne her adulterie. And Basile in his Hexameron writes, that the viper a most pernitious kind of Serpēt, before his copulation with that Sea∣sish called Muraena, dooth first vomit, and cast out his venemous poy∣son: thus the beasts in their kinde (so farre as they can) doe reuerence one to another, to teach man, that hee is worse then a beast indeed, except he cast off the filthie slime of his olde sinnes, that he may beioyned with the Lord: for by nature we are more adulterous then the Lyonesse (for what is the vanitie after which we haue not gonawhoring) more venomous also we are thē y^• viper, ful of

hatred, malice, enuie, debate, and therfore haue neede to vomit out our iniquities by repentance, and to wash our selues in that foūtain opened to the house of Dauid. Be∣fore that Ester was presented to Abasuerus, shee was purified by the space of twelue mōthes, 6. moneths with oyle of myrrhe, & 6. monthes with sweet odours: shall such reuerence bee done to mortal flesh, whose carkasse was shortly to be made a pray to the wormes & shal we carry no reuerence to our immortall husbād the Lord Iesus? shall we take no paines to purifie our heart, that we may be presented as a chaste spouse vnto him?

Let vs not deceiue our selues▪ except we forsake our fathers house & our own peo∣ple, y^• is, except we be deuorced from our old sins, wherin we were born & brought vp: it is not possible that the king shal haue ••leasure in our beau••ie. Let vs call our deeds to examination before the tribunall of our cōscience: let vs cast out the Canaanites & not pitty thē, that the peace of God may dwel with vs: let vs deliuer Barrabas to be crucified, y^• christ Iesus may liue in vs; why shall these Serpents (I meane our crooked affections) be nourished any longer in our

bosome, which liue vpon our blood, & cannot liue except we die? Oh that wee could make this day a day of new diui∣sion betweene vs and our old sinnes.

Neither must we here thinke it enough to fight against our sins, but we must eue∣ry one of our selues make a particular inquisition of these domestique sins, and predominate euil affectiōs, y^t hath moste of all oppressed vs: for there is none of vs al but we haue in vs our own Idol, wher∣unto many times we doe seruice, to the great offence of God. And albeit, this narrow tryall of our sins shall discouer to vs a wonderful discordance between our nature and the most holy law of the Lord, yet let vs not be discouraged, con∣sidering that wee are best in the eyes of God, whē we are worst in our own eies, & most acceptable to him, when we are moste displeased with our selues. The Lord was mooued euen with Achab his temporall humiliation: seest thou not (said he to Eliah) how Achab is humbled before me? because he submiteth himself before mee, I will not bring that euill which thou hast spoken in his daies: and will not then the Lord much more be

mooued with the true humiliation of his owne Seruants? No doubt, if we cast downe our selues before the Lord, hee shall lift vs vp, if we humble ourselues, he shall exalt vs. If we iudge of ourselues, wee shall not be iudged of the Lorde: for the Lord is neare to them that are contrite, and will saue such as are afflicted in spirit. But if we come before the Lord in the pre∣sumption of our minds▪ & not touched with the sence of our sins, then shal he execute that feareful threatning vpō vs: I will enter into iudgement with thee, be∣cause thou sayest I haue not sinned: though thou wert high▪ & exalted like the Cae∣dars of Bebanon, & the Oakes of Bashan, proud and hautie in thy conceit: the Lord shall abase thee, and bring thee lowe: for he is the Lord that resisteth the proud, and giueth grace to the humble.

The other point of our tryall and pre∣paration, stands in putting on that three fold Christian disposition; that towards our God we be holy and heauenly min∣ded; towards our neighbour louing, righteous, and mercifull; and as con∣cerning our selues, that we be sober and lowelie: for so the grace of God, which

hath appeared, teacheth vs that we shold deny vngodlinesse and worldly lusts, and should li••e godly, righteously, and soberlie in this present world. This is our wedding Garment, euen that pure, fine and shining linnen, which is the righte••usnesse of the Saints. A garmment not partiecoloured like Iosephs, but compact ofmanie ver∣tues and graces of Christ Iesus. These be his badges and cognisances, wherby we are knowne to be his▪ the putting on of these, is the putting on of Christ; for his grace translateth vs out of nature, and transformeth vs into his image by his owne spirit.

And first as concerning our dispositi∣on towards God, it should not onely bee holy (as I haue saide) but also heauenly: for since we call him our Father which is in heauen, we must see what heauen∣ly disposition we haue to goe after him: and whether we be weary of our absence from the Lord, like Dauid wearie of his dwelling in the Tents of Kedar, and de∣sire with the Apostle to remoue out of the body, that wee may dwell with the Lord: for here is not the place of our rest. The best of our life vpon earth, (except

it be the little taste of that hid Manna, where with the Lord▪ now and then comforteth our soules in this barrē wil∣dernesse) it is but like the life of that forlorne sonne, who hauing banished himselfe from his fathers house, was driuen to fill his belly with the huskes, that was giuen to the Swine, and often times could not get them. We haue experience enough of the vanitie of worldlie comforts, wherein there is no contentment; would to God we could also learne with that prodigall sonne to bethinke our selues, and conclude to make home againe to our fa••hers house, I•• whose face ••s the fulnesse of ••oy: surely the least of them that dwelles in our fathers house hath bread enough, they are filled with the ••atnesse of his house, and receiue drink out of the riuers of his pleasures: what pleasure then should it be to vs to liue here in this strange land▪ where our soules are almost dead for hunger?

There is no greater thankefulnesse that man can shew to the Lord, then to declare in his affection, that he can∣not liue without the Lord, nor rest

content, so long as he is absent from him. The Lord in the worke of creati∣on neuer rested till he had made man, and man can doe no lesse of dutie then passing by all Gods creatures, to resolue with himselfe; I will neuer rest till I enioy the Lord. The soule of man should be like that Doue of Noah, which being sent forth from the arke, found no rest to the sole of her foote, vntill she returned againe to him that sent her: and indeed without the Lord where can we rest? Goe thy way with Salomon, and proue all the goodnesse of the children ofmen, which they enioy vnder the Sunne, thou shalt find it is but vanitie and vexation of Spirit, whatsoeuer man cleaueth to, beside Iehouah the true subsisting Lord: it is but a lying vanitie, which hath not in it that sub∣stance, and certaintie, which man ima∣gineth; yea, mā (without God) in his best estate is altogether vanitie, & his wisest actions are but a disquieting of himse••fe in vaine. It is a godlie saying of Au∣gust••ne, which the word of God and ex∣periēce taught him; Fecist•• nos domine ad te, et semperinquietum est cor nostrū, don••••

requiescat in te; thou madest vs o lord vnto thy selfe, and our heart is euer vnquiet till it rest in thee. The wicked who are strangers from the wombe, pretend in their countenan••e what they wil, yet e∣uen in laughter their heart is sade for there is no ioy nor peace to the wicked, (saieth my God) their heart is moued as the trees of the Forrest shaken with the wind: as the point of the Mariners com∣passe, so long as it is not direct to the North, trembles continually; so the spi∣rit of the wicked (not set vpon the Lord) is neuer quiet, but tossed too and fro with restlesse perturbations, which in a part presently he feeles, but shall bet∣ter perceiue it, when he goeth out of the body. For tribulation and anguish shal be on the soule of euerie man that doth wickedlye: this is the portion of them that forsake God, and wander after vanitie. It is good therefore for vs to draw nere vnto God, saying with Dauid, whome haue I in the heauen but thee? and I haue desired none in the earth with thee. The Lord worke this heauenly disposition in vs.

And now to helpe forward our earth∣ly mindes vnto it, wee haue to consider

both the time and place▪ when and where our Sauiour did institute this sacrament. The place is recorded by Saint Luke, to haue beene an vpper Parlour: the consideration of the place (saith Naz••āzin) doth some waie warne vs that wee should cele∣brate this holy sacrament with high & heauenly affections. When God gaue the lawe, he came downe from heauen to the top of Sinai, and Moyses went vp from the plaine to it, and so (saieth he) had familiar conuersation with the Lord: and heere as the Lord cometh downe as lowe as he can in this Sacrament for our capacitie, it becommeth vs to mount vp as high as possible we can in our affections, if so be we be desirous to meete the Lord, other∣wise if the Lord shall abide in his glorie▪ and in acces••ible light, and if man shall lye still in the darke dun∣geon of hi•• base and earthly minde, what familiar meeting can there be, betweene God and man? And as to

the time, Saint Iohn witnesseth that our Sauiour ordeined this sacrament when he was to go out of the world to his father; wherin said Augustine: Spes membris in Capi••e data, quod essent in illo transeunte sine dubi•• seq••••tura. Yea, not onlie should it nourish our hope, that where he is there once we shal be, but should waken our af∣fection and desire to goe after him: we should eat and drinke at this holie table, not as if we were here to re∣mayne, but shold celebrate this sup∣per like a passeouer, standing as pil∣grimes and our loynes girded vp, hauing our staues in our hand readie to follow our Lord, who is gone into heauen before vs: and euerie day of our communion should be a new de∣parting of our hearts out of this world, vnto our heauenly Father; yea, we should receiue this meate from the Lord, with that warning which the Angell gaue to Eliah, in the wildernesse: vp and eate, for thou hast yet a great iourney to goe.

This bread is giuen vs, that in the strength thereof, wee may walke forward in the way, which is be∣fore vs, not that we should lie downe and rest vs in this wilder∣nesse, as if we had now attained to the end of our iourney. The An∣gell wakened Eliah twice sleeping vnder the Iuniper, twice he touched him, and twice he bad him, vp, eate and walke; at length hee arose and walked in the strength of that bread fortie dayes: But alasse, our securitie is greater then his. Many a time hath the Lord warned vs of the iourney that is before vs: many a time hath he proposed heauenly food vnto vs, and now against this day, the Lord reneweth his mercy towards vs. The Lord waken vs, and graunt at the length, that we may rise and walke, following the Lord, till we appeare before the face of our God in S••on.

But of all other meanes, the moste forceable to rauish our hearts afte•• y^e Lord, is a deep meditatiō of the loue

of god towards vs. The apostle pro∣testeth it is a loue that passeth know∣ledge; the height and breadth, the length & depth wherof, none is able to comprehend; he that at one time cryed out; Come and I will tell you what God hath done to my soule, is compelled another time to confesse: O Lord my God, thou hast made thy wonderful works so many, that none can coū•• in order to thee the thoghts towards vs; I would declare and speake of them, but they are more then I am able to ex∣presse. And yet although we be lesse able, then the Elephant at one draught to drinke vp the riuer of Iordane, let vs be content with the wearied passenger, willinglie to take in so much as may refresh vs; wee cannot measure the waters of the sea in our fist, nor number the starres of heauen; and how then shall we number his mercies which are aboue all his workes? shall we therefore not looke to them, nor be∣holde that glorie of God which shi∣neth

in them? Though we cannot comprehend his incomprehensible loue (yea blessed are we if it shall comprepend vs:) let vs notwith∣standing earnestlie and frequentlie meditate vppon it, not by starts and vanishing motions: for as A Candle dooth not at the first receiue light from the fire, were it neuer so bold, but if for a time it be holden con∣stantlie to the fire, it is at the length enlightened: so is it not vanishing meditations that wil warm our harts with the loue of God; but if we shal continue without wearying to ex∣ercise our thoughts vpon this great loue, that the Lord hath borne to∣wards vs; it shal happilie fall out at length, that the powers of our soule shall bee inflamed with his loue, and we shall finde the sauour of death in euerie thing that smelleth not of his loue.

No greater loue then this (saith our Sauiour) can be shewed among men then that a man should bestowe his

life for his friendes: but that which mā is not able to shew, our Lord Ie∣su•• God & man hath shewed to the Children his good will: for the loue he bore to vs, he gaue himself in a sa∣crifice for our sins on the Crosse, euē when wee were his enemies; and hath here in this Sacramēt giuen himselfe a food, and nourishment vnto vs: for so that disciple belooued of him doth testifie; When Iesus knew that his houre was come, that hee should goe out of the world vnto his Father, forasmuch as he loued his owne, vnto the end he loued them: therefore did he insti∣tute this sacrament, that therein he might communicate himselfe to them. O wonderfull loue, stronger then the loue of Ionathan to Dauid! When Ionathan and Dauid behoo∣ued to part companie because of Saules tyrannie, Ionathan gaue Dauid his Garment, his Girdle, and his Armour: he had no better, and could giue no better, & so with ma∣ny teares and mutuall imbracings,

departed from him: but our blessed Sauiour, before he remoued his cor∣porall presence from vs, gaue his life to redeem our life frō the death: he sent out bloody sweat aboūdant∣ly, as the witnesses of his burning loue towards vs, hee prowred out an euerlasting prayer to his father for vs, he hath left behinde him, in his laste will, his peace for our portion▪ he hath giuen vs his spirit for a com∣forter, his word for a warner, and this sacrament for a spirituall foode, vntil his second coming againe. No marueile his spouse in the Canticle praised his loue to be far aboue the loue of women: for though in some of thē y^e strength natural of affection be so great, that it makes them in∣dure the painful bearing & bringing vp of their children with the milke of their brests; yet what is that com∣parable to this? nothing indeed. Such a loue as here our Sauiour hath dis∣couered towards vs, is not to be foūd againe in the world: for whereas

Mothers (saieth C••risostome) either commit their children to Nurses, or else brings them vp vpon the milke of their owne breasts: Iesus Christ feedes vs not with the milke of an∣other, but with his owne flesh, and his owne blood. Necessitie some∣time hath compelled the Mother to eate her owne Children, but wee neuer reade that compassion hath mooued the Mother to giue her owne flesh to preserue her Children, that they should not die in famine. But our Lord Iesus is that kinde Pelican, that sendeth out his owne blood to nourish his young; and all this hath our Lord Iesus done not grudgingly, but willingly, prouoked hereunto, by that feruent loue hee bare to the glorie of God his Father, and to our saluation.

Which shall yet appeare more e∣uidently out of his owne comfor∣table saying to his Disciples: I haue greatly desired to eate this Passou•••• with you. O word full of consolati∣on!

sundrie Passeouers had he eaten before with them, but he protesteth this was his desired Passeouer: See ye not heere his vnquenchable loue? he knew it was the last hee was to eate vpon the earth; he knew he was to drinke no more with them of the fruite of the vine, till it was fulfil∣led in his Fathers kingdome. Hee knew that the same night they wold betray him, and that after Supper a bitter cup of passion was abiding for him; yet his loue ouercame all these impediments, and made him thinke long to eate of this Passeouer: And which is much more; before euer he gaue himselfe to be crucified for vs on the Crosse, he prouided this Sa∣crament as a means of the communi∣cation of himselfe vnto vs, thereby assuring vs, that his subsequent pas∣sion should not defraude vs, but ra∣ther affoord vnto vs, and make ready for vs that righteousnesse and life by Christ purchased on the Crosse, and communicate in his holye table to

them who are his. In the one he was prepared, & made ready as the onely foode of our soules to eternall life, in the other he is applyed, communi∣cated & giuen vnto vs; both of these necessarily behoued to bee done for the worke of our saluation. Sicut e∣nim ad potandum vinum venire ne•••• potest, nisi botrus calcetur ante, et pre∣matur: sic nos sanguinem Christi bibere non potuimus, nisi Christus prius fuisset calcatus et pr••ssus. It was a great loue which made our Sauiour, content that his blood shold bee shed out on the crosse, & so should be made both a ransome, & a conuenient foode for vs, for the father sent him. Quasi sac∣cūplenū misericordia, in passione cōscin∣dendū vt effundatur quod in eo latet pre∣tium nostrū. So is this also a new decla∣ration of his loue, that before his body was brokē & his blood was shed, he first ordeyned the meanes whereby it should be communicated vnto vs.

These and many more spirituall meditations, should be vnto vs as the

breathings of the mouth of God, to kindle in our soules that little sparke of the loue of God, which alasse, for fault of entertainmēt, is almost ouer-gone & extinguished with the ashes of our corruptiō: for seeing our Saui∣our lōged to eat with vs, shal not we long to eat with him? he greatly desi∣red to giue himselfto vs in this table, & for vs on the crosse; & shall not we earnestly desire to receiue him? hee knew it was the last he shold eat vpō earth, & that after it, heauy sufferings abode him: we know that our ban∣quetting here, is the bāquet that shal be accōplished in heauen; it is begun here, it shal not end here. Cōfortable is y^e word of our sauiour: it shall be ful∣filled in my kingdō••; & wil not we then ioyfully begin this banquet? shal we be so foolish as to wait vpō lying va∣nities, & forsake our owne mercies? shal we turne our back vpon y^e foun∣taine of liuing waters▪ and dig to our selues Cisterns y^t can hold no water? crtain••ly our darkene; is grosser thē

the darkenesse of Egipt, and our hearts harder then the Ada∣mant, except this burning loue of the Lord Iesus rauish vpward our hearts after him. The spouse in the Canticle, professeth she was sicke of the loue of her glorious husband the Lord Iesus, but alasse we are not touched with the like loue, we feele not the smell of his oyntments, and therefore with the rest of the Vir∣gins we runne not after him. Eliah touched Elisha with his Mantle, and therwithall the Lord ioyned his in∣ward calling, & suddenly Elisha left his plough of Oxen, & of a husbād∣mā became a prophet. Now the lord cals vpon vs by his word & sacramēt, Let vs also pray, that the Lord wold shed abroad in our hearts by his holy spirit the sence of that loue of God; then should we neglecting all things runne after the Lord, seeking onely to inioy him.

The men of this world maruell to beholde the suddaine change of life,

which is made in the children of God by his effectuall calling; they mar∣uell to see them running so feruent∣ly after Christ, seeking him by con∣tinuance in prayer, by hearing of his word, by participation of his Sacrament, and that with such an in∣satiable desire, that in this life they can neuer be satisfied with hearing, reading, praying, and communica∣ting: but if the Lord should in like manner touch their hearts, and let them feele the power of an inward calling then would they marueile no more, farre lesse disdaine, yea, they would make haste, and ioyne them∣selues to the company of the godly: And Saul also shold become amōgst the Prophets. The womā, who had liued before a licentious life, would now change it with Marie Magdalen: she had beene a greate sinner in the Ci∣tie, but became an example of re∣pentance to all the sinners in the Ci∣tie: she prostrates no more her body to her carnall Louers, but falles

downe at the feete of Christ, to craue his mercie; in steed of her wanton lookes, her eies poure out teares, & her beautifull hayre, which before shee set out as a proclaimer of her luste, now shee pulleth downe to wash the feet of Christ. Thus all the former meanes of her sin, she maketh new witnesses of her repentance; the man in like manner, who had sate al his daies with Mathew at the receipt of custome, that is, who had liued in y^e sinful trade of vnlawful gaine, wold now in like manner forsake it: but where the Lord by effectuall calling works not in the heart an earnest loue of God; no maruaile they lie stil in the graue of their sins, & rise not to walk after the Lord. We are ther∣fore so much the more to vse all the ordinary meanes, which may enter∣tain in vs y^• little spark of the loue of god, til it grow vp vnto a great flame, for the farther vnion & coniunction of our soules with Iesus Christ; and this for our dispositiō towards God.

As concerning our Christian dis∣position to our neighbour, it is vsu∣all to the spirit of God, to com∣prise it vnder loue. Our Sauiour saith that loue is the cognisance of his Disciples, & the Apostle calleth it the band of perfection and fulfilling of the law; & no maruell, for loue spea∣keth with the tongue of euerie ver∣tue. All the sundrie precepts, we are commanded to doe vnto our neigh∣bour, are summarily comprehen∣ded vnder this one, Loue one another, As this sacrament sealeth vp the cō∣munion of the members with the head, so it seales vp the communion of the members amongst themselues: for this bread whereof we eate, is of many graines of wheat made vp in∣to one bread; & the wine is the iuice of many berries collected & vnited into one, to teach vs that all the com∣municāts at this holy table, how ma∣ny soeuer they be, ought to agree to∣gether in one, like mēbers of one bo∣dy, as hauing one Father, one faith,

one Baptisme, one inheritance, as Brethren quickned al by one & the selfe same spirit, (which is not to bee found againe in all the world, ex∣cept in this excellent brother-hood:) as we cannot be ioyned to the heade without faith, so can we not be knit to the member without loue. Stones and timber cannot make vp a buil∣ding till they be ioyned, and sundry peeces of mettall cannot bee melted in one worke without fire; no more can Christiās be vnited in one misty∣call body without loue, and there∣fore our Sauiour at the celebration of this Sacrament, recommended lou•• to his Disciples by a new com∣maundement, which he so called, be∣cause it should neuer wax olde: yea, so much doth he account of it, that he will accept no seruice wee owe to himselfe, without that duety of loue we owe to our bretheren. If thou bring thy gift to the Altar, & there remembrest that thy brother hath ought against thee, leaue thy offering, goe thy

way, and ••••rst be reconciled to thy Bro∣ther, then come and offer thy gift: of this it is euident, that without loue to our brethren, wee can doe no acceptable seruice to the Lord.

In this therfore, let vs trie and ex∣amine our selues, what compassion finde we in our hearts, toward our brethren: what willingnesse to do them the good we can, what loue to beare one anothers burden: what readiness•• to forgiue when wee are offended: what humblenesse of minde to aske them forgiuenesse a∣gainst whome we haue sinned, prac∣tising these precepts: While ye haue time to doe good to all men: And a∣gaine, for beare one another, forgiue one another, euen as God for Christs sake fo••gaue you. The Maiestie of God (suppose first offended) did firs•• seek man to be reconciled with him; and shall man that hath offended thinke euill to seeke his brother, to be reconciled with him? but alas••e, are thes•• fruites of godlinesse now

to be found amongst men? it thou seeke them thou shalt finde th em as the Sommer gatherings, or as the grapes of a vintage cut downe; though thy soule desire to eat the frui•• thereof, thou shalt not find it: for the good man is perished out ofthe earth, such as are Christians by name, they liue like Iewes and the Samaritans, of whome it is written, that they might not conuerse toge∣ther: to forbeare and forgiue one an∣other, to them are precepts of an vn∣couth language, which they vnder∣stand not: as a sparckle of fire easily kindles a heape of powder, so a smal offence remooueth all their affecti∣ons: they are not slowe vnto wrath like the Lord, and farre lesse like him in readinesse to forgiue. As men (saith Lactantius) are mortall, so should their anger be mortall: our Sauiour saith, the sunne should not go down vpō our wrath: the Apostle cōmaunds vs to be children concer∣ning anger & maliciousnesse, who

as they doe not deepely conceiue it, so they do not long reteine it, but are shortly familiar with them, with whome they were a little before offended: but as it was doubted of Sylla, Syllane prio••, an Syllae iracundia sit extincta, so is it out of all doubt, that in many vipers of this age, anger di∣eth not, til•• they die themselues.

And as for doing of good to their neighbors and brethren, they liue in the world like mōsters, or like these Gyants, The sonnes of Anak: they a∣lone will bee Lordes of the earth, as ifthe world were made for thē only, or they at the least were born for thē selues, churchlish like Nabal: shall I take (saide hee) my bread and my flesh, & giue vnto Dauid? al that they haue, they account so to be theirs as ifthey had not receiued it, or were not the Lords stewards boūd to dis∣tribute to the necessities of his saints; the rich gluttōs, they vse it as a mor∣sell for their own mouth: Now my soule thou hast enough for many daies, let

Lazarus find as he may: they thinke with Caine, they are no keepers of their Brethren; That which dieth let it die. These and many moe are the common and s••ene corruptions of this age: wherein we are to examine our selues, how farre the renewing grace of the Lord hath made vs to depart from them, and what holy loue we haue put on: For hee that lo∣ueth not, knoweth not God, because God is loue; and he that loueth not his Bro∣ther whome hee hath seene, how can he loue God whom he hath not seene? hereby wee know that wee are translated from death to life, because we loue the Br••∣thren. And thus much we are con∣tent to haue touched of our disposi∣tion toward our neighbour.

Now last of all concerning our disposition in our selues, let vs be so∣ber esteeming basely of our selues, highly of the Lords mercie, hun∣gring and thirsting for his saluation: and in verie deed, the more we shall consider how God hath magnifie••

his holy name by his maruelou••mer∣cies towards vs; the more shall we be compelled to cast downe our selues befo••e him in all humilitie and sub∣mission of our spirits. When Dauid promised to Mephiboseth, that hee would shew him kindenesse for Ie∣nathan his fa••hers sake; Meph••bo∣she••h humbled himself to the ground and said, what is thy seruant that thou shouldest looke to such a dog as I am? but heere the Lord o••r God, not onely promiseth vnto vs kindenesse for his Sonne Christ Ie∣sus sake, but presently performes it, & inuesteth vs againe with our Fa∣thers inheritance, which we forfei∣ted in Adam: and where we were of our owne nature▪ but deade dogs vncleane creatures, dead in sinne & trespasses▪ Now behold what loue the Father hath shewen vs: He hath made vs partaker•• ofthis heauenly voc••∣tion, as to be his sonnes & his heires; and shall not we then in our very hearts be humbled before him, ac∣knowledge

our great vnworthinesse and his excellent mercies. Let vs confesse with God lie Iacob, I am not worthie (O Lord) ofthe least of all thy mercies, and let euery one of vs say with the Cēturion, I am not wor∣thie Lord, that thou shouldest en∣tre within my roofe. Let vs with the womā of Canaan, acknowledge our owne roome, if the Lord should giue vs but the benefit of whelps & dogs, that is, should suffer vs to goe vnder our maisters Table, and eate of the crummes that fall from it, yet were 〈◊〉〈◊〉 it more then any way we haue deserued: & how then are we bound to haue our hearts and our mouthes filled continually with the praises of our God, who hath bestowed vpon vs his greatest mercies, whē we were not worthy of the least; & hath set vs down as Sons & daughters & heires at the table of his children, that were not worthy as dogs and whelps to creepe vnder it? haue we not cause to crie out with Dauid: O Lord what is

man that this maner of wa•• thou art mind••ful ••f him? Elizabeth maruailed y^t Ma∣ry came to vis••••e her, & in the humility of her hart cryed out: W••ēc•• cōmeth this that the mother of my Lord sh••ld come vn∣to me? but we haue more cause to mar∣uell at the maruaillous mercies of the Lord: for what are we, that the fairest ••∣mong the Children of men shold be d••ligh∣ted with our loue, and our Lord should come to visit the base estate of his Ser∣uants, & cōmunicate himselfe, his light and his life, and his grace vnto vs? Let no mā think that I haue multipli∣ed these places of scripture without a cause. The beginning of the diuisiō be∣tween vs & the Lord, flowed from the pride of our nature; & vnlesse we hum∣ble our selues, & be cōtent in our mind to sit lower then dust & ashes, by reason of our sin, it is not possible, we can bee vnited with the Lord. This is the coun∣cell that in few words, Michah giueth vnto vs, He hath shewed thee O mā what ••s good, and what ••he Lord requireth of thee; surely to doe iustly, and to loue mercy, & to

humble ••hy selfe to walke w••th thy G••d. The Lord is indeede a moste high God, yet he is nearest vnto them, & they goe soonest vp vnto him, who are least in their owne eyes, and trem••le at his words.

And beside this inward humiliation ••rising of the sence of our owne vn∣worthinesse and weakenesse, let vs come with a hunger and thirst of the Lord his righteousnesse and saluati¦on: For he will sati••fie the hungrie, but the full he s••••deth away emptie: onelie they that haue the spiritull appetite, hunger and thirst, are meete to be communicants ••t this holy table. As that oyle multiplyed by El••sha, cea∣sed not so long as the widdow had any vessell wher••in to receiue it: so shall neuer that oyle of grace decay, but bee multiplyed and increased vnto all, that with open & inlarged hearts are ready to receiue it. Thou therefore, who art more ready to faint for spirituall hunger then was Ionathan, come hither, put out y^e hād

offaith, eate of this hony and make thee full; and thou that art sicke (with the Spouse in the Canticle) for the loue of Ies••s, come either and the Lord shall stay thee with the fla∣gons of his wine. Art thou almoste dead like that Aegiptian, the seruant of an Amalekite whō Dauid found in the fieldes, take and eate of this bread, and thy spirit shal returne a∣gaine vnto thee. But alasse, where is this spirituall appetite to be found amongst vs? the deadnesse of our heart is lamentable: we see not our wants: we see not his beautie: wee smell not his oyntments: we taste little of his goodnesse, and therefore ••e make not▪ haste to runne after him. Dauid mourned ouer the dead body of Ab••er, but alasse (if we could) we haue much more cause to mourn ouer our dead soules. Oh that there were in vs y^e holy desire which Da∣uid protesteth to haue beene was in him: My soule fayn••eth for the saluation of God: A•• the heart brayeth for y^• riuers

of waters, & thirstie ground desireth rain, so my soule pa••teth aft••r the liuing God; blessed are they who hunger and thirste for his righteousnesse; for they shal bee satisfied.

These onely are the guests & ban∣ketters that shall eate of the delicates which here he hath prepared, and whose soule shall bee delighted with his fatnesse. These shall go from this Table, as Moses came down from Mount Sinai, and his countenance changed, they shall arise with Eliah, and walke on in the strength of this bread al the whole daies of their pil∣grimage; they shal go on in their way with S••mpson, eating of the hony which they haue found. They shall depart from this Table, as the two Maries did from the Sepulchree with great ioy. These shall goe home to their owne houses iustified with the Publicane; reioycing because they haue found a treasure, and hath felt the sweetnes of this Manna: they shal shal not be able to conceale this great

ioy from Israel, but shall be forced to tell euerie Nathana••l whome they meet: We haue found the Messiah. And in all time to come, their soules shall cleaue to the Lord without separati∣on more streightly thē the mē of Iu∣dah & Ierusalem cleaued vnto Dauid their King: they shall say to the Lord as Elizeus said to Eliah; as the Lord liueth, and as thy soule liueth, I will not leaue thee, and with Peter whi∣ther O Lord, shall I goe from thee, seeing thou hast the words of eternall life? The Lord worke this spiritu all disposition in vs for Iesus Christs sake, to whome with the Father & the holy spirit, be all honour, praise and glory for euer.

Psal. 36.7.

How excellent is thy mercie O Lord? therefore the children of men trust vnder the shadowe of thy wings: they shall be satisfied with the fat∣nesse of thine house, and thou shalt giue them drinke out of the riuers of thy pleasures.

Psal. 6••.4

Blessed is the man whome thou choo∣sest, and causest to come to thee; he shall dwell in thy courts, and shall be satisfied with the pleasures of thine house.

Let glorie be giuen to the Lord, and his blessing be vpon his people.

FINIS.

Notes

• The fer∣uēt desire of a Chri∣stian to be vnited with Christ. Phil. 3.8
• Death should bee desired so farre▪ as it is a meane of this v∣nion. 2. Cor. 5.4.
• Phil. 1.23
• Sect. 2 Inexcusa∣ble thē are the neg∣lecters of this holye sacrament
• They wil not suffer with him on mount Caluarie, who re∣fuse to bā∣quet with him in his parlour. He. 13.13 Euseb. ••••: 3 Cap: 36
• Reu. 3.20
• Ma. 26.16
• Cant. 5.1
• Reu. 19.7.
• Math. 11.28.
• Sect. 3
• We should com tothis holy table more fer∣uētly, then tho••e disea¦sed per∣sons hast∣ed to the waters of Siloam. Iohn. 5, ••. Iohn. 9, 7. Gene. 49 10.

  Ioh. 1, 14 At S••••oam poole, on∣ly hee was healed, who first stepped downe: not so at ••h••o•• his Table.
• Sect. 4 But there is a dāger in cōming without preparatiō Luk. ••.18
• Sect. 5. Two parts of this pre∣cept.
• 1. That wee trie.
• 2 That we eate.
• Last part of the pre∣cept first handled, and why:
• Sect. 6 Wee are bound by Gods cō∣maund to eat at this ••able.
• Bern. su∣per Euan. missus: hom. 2.
• sect. 7. The Apo∣state man will eate where God for∣bids him, and will not eate, where god cōmands him. Mat. 24.••••.
• Because the sedu∣cer is be∣leeued, & not the sauiour. Prou. 9.5
• Pro. 8.34
• Pro. 1.30 and 31.
• sect. 8. Ignorance is the mo∣ther of re∣cu••ancie.
• Ioh. 4.10
• Ioh. 6.34
• Ioh. 4.15
• sect. 9. some re∣fuse to cō∣municate because they know not the ex¦cellencie of this sa∣crament.
• These are foolishlike Naaman the Syrian ••. King. 5.10.12
• 1. Cor. 1 ••1·
• sect. 10. World∣lings will not refuse a good gift ••lthough giuen by small meanes.
• Farrelesse shoulde christians refuse this heauenly gift, be∣cause it is propined by earthly meanes.
• Est. 1.3.
• Psal. 50.10.
• The lesse we see in this table, the more we are bound to beleeue▪
• sect. 11. Others refuse on pretended reasons.
• Their rea∣sons re∣futed.
• 1 If it bee want of preparati∣on, the fault is their own
• 2 If it be va∣riance with their neighbour they ex∣cuse one sin by an∣other.
• sect. 12. Better ex∣cuses then these re∣iected by christ
• Mat. 22.4
• sect· 13. They who excuse their re∣cusancie, because of variance, are further conuinced
• Iohn 16 33
• Psal. 726.
• Exod. 10.13
• Mat. 6.15
• sect. 14. They who doe so, prefer Barrabas vnto christ
• Renoun∣cing their commu∣nion with christ, be∣fo re they ren ounce their own wicked will.
• Gen 2•• ••3 We cōsen•• not to th•• marriage of the Lambe, vnlesse we r••ceue the smallest token of his loue. Gen. 24 53 2. cor. 5 20
• Sect. 15 They loue not Christ who wil∣fully refuse to com∣municate.
• Gen. 25.30
• Gen. 22 10
• 1. Iohn. 3
• sect. 16. Ignorance of both the sorts of recusāts discouered
• They re∣fuse to eat of this bread which Christ calles his 〈◊〉〈◊〉
• sect. 17 In this sa∣crament are things of sundrie kindes, whi••h must bee distingui∣s••ed.
• Iren. lib. 4 con. Valēt cap. 34.
• Mac. hom
• Aug. in 10 cap. 7. Tract. 29.
• Cyril. ca∣tech. 14.
• Sect. 18 Yet are they so to be distin∣guished, that we de¦stroy not their v∣nion.
• sect. 19 Three rules to be obserued in the right dis∣c••rning of the Lords bodie.
• sect. 20. 1. Rule, That eue∣rie thing in this sa∣crament be tak en vp in the own kind. Act. 412
• Papists are euill discerners and why?
• Gen. 1.16
• Aug. de doct. chri∣stiana. lib. 3, cap. ••6.
• Tert li. 4. cont. Mar. Aug. in P••al. ••.
• Ber. in ass. Mariae. serm. 5.

  sect. 21. Bastard professors esteeming lesse of this bread and wine then they should, are also euill dis∣cerners. Iren. cont. Valent. lib. 4. ca. 34.
• How the Bread and Wine are changed.
• Sect. 22 2. Rule. That this Sacramēt be cele∣brated ac∣cording to the in∣stitution of Christ. Cyp lib. 2 Epist. 3. Ambrose. 1. Cor. 11 ••6
• Papists faile a∣gainst this rule, be∣cause they peruert Christes instituti∣on.
• sect. 23 sacr••legi∣ously they abstract the vse of the cup 〈◊〉〈◊〉 p••ople.
• Con. Tri.
• D•• conse. dist. 2. ca. Compe∣rimus.
• The pope and the counsell contrarie the one to the other.
• Reue. 22 19
• Sect. ••4 3. Rule. That this sacrament be vsed to th•• right end••s.
• The first end of this sacrament is •• thank∣ful com∣memo••••∣tion of christes death.
• Zach. 12.••0.
• Sect 25 Error of concomi∣tance dis∣prooued
• E••ech. 28 3.
• Cōcomi∣tance de∣stroi••s the first end of this Sa∣crament.
• sect. 26 The se∣cond end of this Sa∣crament is the com¦munica∣tion of Christ to them who are his.
• sect. 27. In this sa∣crament chr••st is truly ex∣••ibit and giuen.
• Sect. 2••▪ Yet Christ is no•• re∣ceiued o•• euery one who recei∣u••s the bread.

  For there is a great ••ifference betwene commu∣nication & accep∣tation.
• The wic∣ked ••ate not christ in the sa∣crament ••oh. 6 54. Aug. in ••o••n. cap. 6. Tract. 26.
• Sect. 29 They re∣fuse a great gift, who refuse to cōmuni∣cate.
• 2. Sam. 20.1
• Sect. 3••. The se∣cond part o•• the pre∣cept com∣mau••d••s t••yall be∣fore com∣mu••io••
• Gen. 3.24
• 2. Sam. 13 For the Lord will not that this table be a snare vnto vs.
• sect. 31. Many make it a snare, that consider not, who they them selues are.
• Hag. 2.14
• 2. kin. 7.2▪
• Sect. 32.
• Banquet∣ters at this holy table should be holie per∣sons. Lu. 11.38
• Ioh. 13.9. Ierem. 4 14.
• Vnreue∣rent hand∣ling of ho∣lie things hath neuer bene left vnpuni∣shed. 1 sam. 6.
• 1 sam. 21
• Ex. 12.48
• Exo. 12.6
• Neither will the lord shew vs his pre∣sence without our pre∣paration.
• Exod. 19.9.
• Exod. 3.5
• Abac. 1.13
• sect. 33. Excellen∣cie of this sacrament
• 1. cor. 11
• Math. 22.13
• sect. 34. An exhor∣tation to come to this holy table with reuerence. Lam. 3.40 1. sam. 7.3 Gen. 33.
• Mal. 1.14
• 1 cor. 10.16.
• Ioh. 19.40.
• That we put not new wyne into old vess••ls. Mat. 9.17.
• 2. Cor. 5.17 Reuel. ••9.9.
• sect. 35. Comfort to the ten∣der cōsci∣ence cast∣en do wne after triall with the sight of sin
• Two sorts of tryall: one of things perfect another of thinges im••e••f••ct Malach. 3.
• Psal. 19.7
• Psal. 12.
• Mala. 3.3. The triall here com∣manded, is a search∣ing out of our imper∣fections.
• Luk. ••.32
• Sect. 36 Therefore we must not be dis∣couraged, suppose af∣ter t••yall we finde them to bee many. Luke. 5.•• Psal. 51.1 1. Tim. 1.15
• Esai. 1.16
• Ber. in c••t Ser. 23.
• Rom. 7.
• Mat. 11.29
• B••r. Epist. 72.
• Sect. 37 This cō∣fort con∣firmed by conside∣ring them who were bidden to the ban∣quet. Math. 22
• Math. 12 20
• E••ay. 42.3 B••nque••∣ters there were the poore, the m••imed, the blind. 2, Cor. 8, 9. Luk. 5.3••
• Psal. 119.
• Ps. 146.8
• 1. Pet. 1.12. Heb. 5.12
• Zach. 12.
• psal. 146. p••a. 119.
• psal. 13.
• Reu. 3.18
• Eph. .3.20
• sect. 38 This triall is not that daili•• and ordinarie triall requi∣red in all our actions
• pasal. 19 12.
• Psas. 16.7, Ho•• ne∣c••ss••ry the dayly triall is.
• Psal. 119.59
• Cyp. lib 2 ••pist. 2, ••••al, 4, 4.
• psal, 73.13.
• Sect. 39. Miserable is their estate, who liue without daily tri••ll.
• They are like Achi∣to••••el w•••• ••ut his hou••e in order, but not his ••oule. 2. sam. 7.•• 33.
• Iere. 2.19
• psal. 90.8 psa. 50.21
• Sect. 40. But a sin∣gular & ex¦traordina∣rie triall, is required before cō∣munion:
• Euerie new sight of our selues discouers new coru∣ption.
• Esa. 6.5.
• Iob. 42.6.
• sect 41. What a labourous work is in ioyned to man when he is com∣manded to try himselfe.
• Iam, 3, 6
• sect. 42. Man be∣ing well tryed shall ap∣peare a new found world of wickednes
• Foure bands of cogit••tiōs whi••h op∣presse the mynd.
• Rom. 6,
• Iob. 31.1
• psa. 39.1
• psa 19.12
• Ierem 9.1
• Es 38.15 Psal, 6
• sect 43 Wi••hout these two things we can do no thing in this work o•• tryall.
• 1. The first is the spirit of God.
• Psal. 2.3
• Reuel, 3,
• pro. 16.2
• Ezec. 8.9,
• sect. 44 The next is the word of God.
• For euery imperfect thing must be tryed by ano∣ther thē it selfe.
• Act. 17, 11:
• Rom, 16 Manye try them∣selues by wrong rules, and there∣fore are deceiued:
• Luke, 18.11.
• Sect. 45. How we may profit by compa∣ring our selues with others.
• Ioh. 20.
• Phil. 3.4
• sect. 46. It is not enough that past∣ors & ••ld∣ers try vs, we must try our selues,
• 1. cor, 2, 11, ecclesiast, 37, 14
• Other mē cannot know whether thou come to the Ta∣ble as a Iohn or as a Iudas.
• Let euery man ther∣fore aske for him∣selfe: is it I Lord?
• Sect. 47 We shold try our selues, and not other men.
• Gene. 31.
• The rep∣rooues them who before cō∣munion try faults done to them, more then sinnes don by them. Esa, 40, 3
• sect▪ 4••. But takes not away brotherly admoniti∣on. Leu t 19 17,
• ••••ct. 49. 〈…〉〈…〉 of 〈◊〉〈◊〉 before 〈◊〉〈◊〉 are 〈…〉〈…〉 3.
• 〈◊〉〈◊〉. 4
• 1 〈◊〉〈◊〉 first ••hat we aside 〈◊〉〈◊〉 old 〈◊〉〈◊〉.
• ••, Cor. 6, 14. ••om. 13.2.
• Iam, 1.17
• Other∣wise no communi∣on with the Lord.
• Basil Hexam. hom. 7
• How Est∣her was Purified, ere she was presented to Ahasu∣erus.
• Esh. 2.12 2, cor. 11 2.
• sect. 50 Without diuorce∣mēt from our olde sinnes, no mariage with the Lambe. psal. 45.
• sect, 51 Not a ge∣nerall con¦fession, but a par∣ticular in∣quisition should bee made of our sinnes
• 2. King 21.29.
• 1. pet. 4.
• 1. cor. 11 31. psal 34.18.
• Ierem. 2.35. Esa. 2.12
• 1. pet. 5.5 Sect. 52.
• 2 The other point is, that we put on the new chri∣stian dis∣position consisting in these three.
• Tit. 2.11 Reuel, 19.8,
• Gen▪ 37, 23, colos, 3, 12,
• Sect, 53, First that towards god, we be holie & heauenlie mynded.
• psal, 120, phil, 1, 23
• In such sort that we be∣come wea¦rie of our earthlie pilgri∣mage.
• Psa. 16.11
• sect, 54, And neuer rest till we returne to the Lord.
• Gene. 1
• Our soules can∣not rest but in him
• Eccl, 2, 3
• psal. 39, 5,
• August:
• pr. 14, 13 Esay 48.22,
• Esay. 7, 2
• Rom, 2,
• psal, 73,
• Sect, 55▪
• Two thinges profitable to help vs to this hea¦uenly dis∣position.
• 1 Conside∣ration of the place wherein this Sacra∣ment was first insti∣tuted.
• 2 Conside∣ration of the time. August. in Ioan.
• The time warneth vs to cele∣brate this supper like a Passeo∣uer.
• 1, Kin, 19 7.
• Sect, 56 But moste of all the meditatiō of the loue of God is profita∣ble to worke in vs this hea¦uenly dis∣position.
• ••phe. 3, 18
• psal. 66 16
• psal. 139.
• Iob. 40.18
• Psal. 145.9
• It is not a light me∣ditation of this loue, that will raise vp our hearts
• sect. 57 Neuer such a loue shewne as Iesus h••th shewed vnto vs.
• Iohn. 15, 13
• Ioh. 13, 1
• stronger then the loue of Io∣nathan to Dauid. 1. sam. ••0
• Iohn. 17
• Cant. 5.9 Or the loue of a mother to her chil∣dren.
• Chrisost. ser. de cor∣pore christ
• Sect. 58 A proofe of Christs wonder∣ful loue to¦wards vs. Luke. 22
• Cyp. lib. 2. epist 3.
• Ber. in E∣piph. ser. 1
• sect. 59
• What a notable comfort we haue heere, that this ban∣quet begū in earth, & shall be fulfilled in heauen.
• Luke. 22.16.
• Iona. 2.8 Iere. 2.13
• Cant. 5.8
• cant. 1.
• 1. Kin. 19 19
• Rom. 5.
• Sect. 60
• World∣lings, who tarry from christ, if they were touched with the sence of this loue, wold for∣sake all & follow him.
• 1. sam. 19 ••4 Sinfull women would be changed like Marie Magdalen Luk••. 7
• And sinful men shold be chain∣ged like M••thew the Pub∣licane.
• sect. 61. The secōd part of our new chri∣stian dispo¦sition is that to∣wards our neigh∣bour we be louing
• Without loue we cannot be of the cō∣munion of saints.
• Iohn. 13, 3••.
• Math. 5.
• Sect. 62. Of the eff••cts by which our loue shold be tryed.
• Gal. 6.10 Ephe. 4
• Readines to forgiue rare ••o be foun••.
• Mich. 7.1
• Psal. 12 Christians liue now like Iewes and Sama∣ritans of old.
• As men are mor∣tall, so should their an∣ger be.
• Sect. 63 Readines to doe good to others is as rare.
• Professors liues like the sonnes of Anak, churlish Nabal, or the rich glutton.
• Zac. 11.9
• 1. Iohn. 4.8
• Sect. 46 The third point of our christ∣ian new dispositiō is, that we be sober and little in our owne eies.
• 2. ••am. 9. With Me∣phibo∣sheth.
• Ephe. 2. 1. Ioh. 3.1
• With Ia∣cob & the Centurion the womā of Canaan and Eliza∣b••th.
• Psal. •• Luke. 1
• Our hu∣miliation necessarily required for effec∣ting our vnion with God
• Mich. 6.8
• Sect. 65. With this humili••ti∣on we should haue also an hun∣gring for the Lords s••luation▪ Luk▪ 1.53
• For the Lord fil∣leth the hun∣grie, and strengthēs them, who are ready ••o faint.
• ••. sam. 3.33.
• Psal. 42
• Math. 5.
• sect. 66 None meet ban∣ketters at this ho∣ly Table, but they who are hungry. Exo. 34.35
• The com∣fortable fruite a∣rising to thē, who after this prescribed preparati∣on com∣municate▪ Luk. 18.4 2, Kin. 7.
• Iohn. 1
• 1. Cor. 7.35. 2. sam. 5.
• 2, King, 2 2.
• Ioh▪ 6.68.