Transubstantiation EXAMINED and CONFUTED, IN TWO SERMONS ON The Lord's Supper, Preached in the Reign of Queen Elizabeth.  
By H. Smith, sometime Preacher at St. Clement Danes.  
Licenced, June the 12th. 1688.  
LONDON, Printed by J. Wallis, and are to be sold by most Booksellers. 1688.   

THE FIRST SERMON ON THE Lord's Supper.  1 Cor. xi. 23, 24. 
The Lord Jesus in the night that he was betrayed took Bread:  
And when he had given thanks, he broke it, and said, take, eat: this is my Body which is broken for you, this do ye in remembrance of me.  
THE Word and the Sacraments are the two Breasts 
The two Breasts of the Church.  wherewith our Mother doth nurse us. Seeing every one receiveth, and few understand what they receive, I thought it the necessariest Doctrine to Preach of the Sacrament; which is a witness of God's promises, a remembrance of Christ's death, and a seal of our adoption: therefore Christ hath not instituted this Sacrament for a fashion in his Church, to touch, and feel, and see, as we gaze upon pictures in the Windows, but as the Woman which had the bloody issue, touching the hem of Christ's garment, drew virtue from 
Mat. 9 20.  himself, because she believed: so Christ would that we touching these signs should draw virtue from himself, that is, all the graces which these signs represent. Therefore as the Levites, 
● Chr. 35. 6.  under the Law, were bound to prepare their brethren before they came to the Passeover; So preachers of the Gospel should prepare their brethren before they come to the Supper of the Lord. For which purpose I have chosen this place to the Corinthians, which is the clearest and fullest declaration of this Sacrament in all the Scripture.  
The Lord Jesus in the night, etc.  
The sum of all these words is, the Institution, and use of 
The Division.  the Lords Supper. First, Paul showeth the Author of it, the Lord Jesus; then the time when it was instituted, in the night that he was betrayed; then the manner how he did institute it, he took Bread and when he had given thanks, he broke it, and gave unto his Disciphes, etc. then the end why he did institute it, for a remembrance of his Death.  
Touching the Author, he which is signified by it, was the Author of it, The Lord Jesus hath bid us to supper, I am not 
The Author.  worthy (saith John) to lose his shoe: so we are not worthy to wait at his trancher, and yet he will have us to sit at his Table. 
joh. 1. 27.  To him belongeth the power to ordain Sacraments in his Church, because he fulfilled the Sacraments of the Law. When 
None but Christ may ordain Sacraments.  Christ came, the Passeover ceased, because he is our Passeover; that is, the Lamb by whose blood we are saved. When Christ came, Circumcision ceased, because he is our circumcision, that is, the purifier and cleanser of our sins. 
Joh. 1. 29.   
Now these two Sacraments are fulfilled: he hath appointed 
Rev. 7. 1.  two other Sacraments for them; in stead of the paschal Lamb, which the Jews did eat, he hath given us another Lamb to eat, which John calleth the Lamb of God, that is himself upon whom all do feed, whosoever do receive this Sacrament with an assured 
john 1. 29.  faith that Christ died to possess them of life. The breaking of the Bread doth signify the wounding of the Body: the pouring out of the Wine doth signify the shedding of his Blood. The eating of the Bread and drinking of the Wine doth signify that his Flesh and Blood do nourish in us life eternal, as the Bread and Wine do nourish the life present.  
In stead of Circumcision, which began at Abraham, he hath ordained Baptism, which began at John, a more lively representation of the true Circumcision of the Heart, because it representeth 
Gen. 17. 10. Who was therefore called John the Baptis. Mat. 3. 1. Leu. 1. 5.  unto us the blood of Christ, which washeth our souls as the water in Baptism washeth our bodies.  
Touching the time, in the night (saith Paul) therefore this Sacrament is called the Lord's Supper, because it was instituted at night when they used to sup. But what night? Even that night (saith Paul) when he was betrayed: that night which he should have cursed, as Job did the day of his birth, if he had suffered against his will: that night when he should have thought to destroy men, as men conspired to destroy him. 
▪ 2.  That night (saith Paul) this Sacrament of grace, and peace, and life began: Even that night when we betrayed him. Many nights did he spend in watching and praying for us; and is there a night now for us to betray him? That was a dark night, when men went about to put out the Sun which brought them light. Who can but wonder, to see how Christ and they for whom Christ came, were occupied at one time? when they devised mischief against him, and sought all means to destroy him, than he consulted how to save them, and instituted the same night this blessed Sacrament, to convey all his graces and blessings unto them, Even that night when they betrayed him. The reason why this action was deferred until night, is, because that 
Why the Sacrament was instituted at night Why it was deferred to his last night.  was the time appointed by the Law to eat the pass-over which was like a Predecessor of this Sacrament. The reason why he deferred it until his last night, was, because the passover could not be ended before the fullness of time, and the true paschal Lamb were come to be slain in stead of the other. Therefore how fitly did Christ end the Pass-over, which was a sign of his sufferings, so presently before his suffering; And beside, how sweetly did he confirm his Disciples faith, when as they should see that the next day performed before their eyes, which over night both in the Pass-over and in the Sacrament, was so lively resembled unto them? if any man from this do gather, that 
Why we receive not the Lord's Supper at night.  we ought to eat the Lords supper at night, as Christ did, he must understand that we have not the same cause to do so which Christ had, because of the Passover. And therefore the Church which hath discretion of times and places, hath altered both the time and the place, using the Temples in stead of the chamber, and the morning in stead of the evening: for indifferent things are ruled by order and decency.  
Touching the manner, He took Bread, and when he had given thanks, he broke it and gave it unto them. He would not eat it, not break it, before he had given thanks to God. What need he which was God, give thanks to God, but to show us what we should do when we eat ourselves? In all things give thanks (saith Paul) whereby we declare that all things come from God: but the wicked believe easier that God doth take, than that he doth give, and therefore they never pray heartily unto him for any thing, nor feelingly thank him for it. For which the Lord complaineth, saying: I have loved you, yet ye say, wherein hast thou loved us? Showing that we are worse than the Ox, 
Gen. 19 20.  which knoweth his feeder. And if that we acknowledge all things from God, yet we do like Lot, Is it not a little one, (saith he) when he craved to go unto Zoar? as though it were not much which he asked: so we mince and extenuate the gifts of God, before we receive them and after: like them which have a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakfasts of their own.  
Our example did not so, although it was but bread which he received, yet he was more thankful for bread, than many which bury the fouls, and fishes, and beasts in their belly: for if account of all were kept, for one that prayeth; Give us this day our daily bread, a hundred take their bread, and meat, and 
Zuke 11. 3.  sleep too which never pray for it.  
After he had given thanks, he broke it, and gave unto them, and said. Take, eat; for when he had given thanks to God, than it was sanctified, and blessed, and lawful to eat. So when thou servest God, than it is lawful for thee to use God's blessings, than 
Note.  thou mayst eat and drink as Christ did, but not before: for these things were created to serve them which serve God: if thou dost not serve him for them, thou encrochest upon God's blessings, and stealest his creatures, which are no more thine, than thou art his: for the good God created all things for good men, as the devils possessions are reserved for evil men.  
Therefore as Christ would not break the bread before he had given thanks to the founder, so know, that there is some thing to be done before thou receive any benefit of God, and presume not to use his creatures with more liberty than his Son did, which did not eat without giving thanks, nor rise again without singing a Psalm.  
It followeth, This is my Body. Here is the fruit of his Thanks 
Mat. 26 26  before; he prayed that the Bread and Wine might be blessed, and they were blessed. As Isaac's blessing showed itself upon 
Gen. 27.  Jacob whom he blessed, so Christ's blessing appeared strait upon these mysteries: for it could not be said before, This is my Body, because it was mere Bread; but now it may be called his Body because his blessing hath infused that virtue into it, that it doth not only represent his Body, but conveys his Body and himself unto us. The efficacy of his blessing is in this Sacrament ever since, sanctifying it unto us as well as it did to the Apostles, even as Christ's Prayer stayed Peter's Faith after Christ was dead.  
Now you have heard the meaning of these words, He took 
Luke 22.  Bread, and blessed it, and broke it, and gave it: you shall see with 
Heb. 2. 16.  what a mystical resemblance they unite Christ and us. First, as Christ in the Supper took Bread to feed us, so in his Birth he took our Flesh to save us. Secondly, as Christ when he had taken the Bread, blessed the Bread to make it a Spiritual Food: so Christ when he had taken our Flesh, poured forth most rich 
John 17. 1.  and precious Graces into it, to make it Food of Life unto us. Thirdly, as Christ when he had blessed the Bread, broke the 
1 Pet. 2 24.  Bread; so Christ when he had filled his Body with most precious Graces, broke it up like a rich Treasure-House, his hands 
Ephes. 3. 17.  by the nails, his back by the stripes, his head by the thorns, his side by the Spear, that out of every hole a River of Grace and Goodness might issue and flow forth unto us. Lastly, as Christ gave the Bread when he had broken it, so Christ (by a lively Faith) communicateth his Body after he hath Crucified it. Hereby we are taught, that when we see the Minister take the Bread to feed us, we must conceive, that Christ (being God from everlasting) took our Flesh to Save us. When we see the Minister bless the Bread to a holy use, we must conceive, that Christ (by uniting the Godhead unto it) sanctified his Flesh for our Redemption. When we see the Minister break the Bread to sustain our Bodies, we must conceive that Christ in his Death, break his Body to refresh our Souls. When we see the Minister give the Bread to our hand, we must conceive, that Christ as truly offereth himself to our Faith, to be received of us.  
Because upon these words the Papists ground their Transubstantiation, that is, That the Bread is changed into Christ's Flesh, and the Wine is turned into Christ's Blood, whereby we eat the same Body which died upon the Cross; and drink the same Blood which issued out of his side. That you may see the blindness of this Popish Dream, I would have you but mark every word of the Scripture, how they make against Transubstantiation, that ye may see them slain like Goliath with their own Sword: Even as God made Caiphas speak against himself, so the Scriptures which Papists and other 
1 Sa. 17. 5. Joh. 18. 14. 1 K. 18. 28.  Heretics allege, do make against themselves, like the Baalites which wounded their own flesh. I may liken their al●egations to Satan's when he tempted Christ in the Wilderness, he alleged 
Heretics allege Scripture like the Devil.  but one sentence of Scripture for himself, and that Psalm out of which he borrowed it made so plain against him, that he was necessitated to pick here a word and there a word, and leave out that which went before, and skip in the midst, and omit that which came after, or else he had marred his cause. The 
Mal. 4. Psal. 91.  Scripture is so holy, pure, and true, that no word or syllable thereof can make for the Devil, or for Sinners, or for Heretics: yet as the Devil alleged Scripture, tho' it made not for him but against him; so do the Libertines, Epicures and Heretics, as tho' they had learned at his School.  
Now there is no sentence of the Scripture, which the wiser Papists allege boldly for Transubstantiation but this, that Christ said, This is my Body: by which they may prove as well, that 
Mat. 26. 2.  Christ is a Door, because he saith, I am the Door: or a Vine, because he saith, I am a Vine: for his sayings are alike. Figurative 
Joh. 10. 7. 9  Speeches must not be construed literally, but this is Heretics 
Joh. 15. 1.  fashion. If you mark you shall see throughout, that all the Testimonies which the Papists allege for their Heresies, are 
Note.  either tropes or figures, allegories, parables, allusions or dark speeches, which when they presume to expound allegorically, or literally, without conference of any other Scriptures; then they wander and stray from the mark, or else it is impossible that the Truth should maintain Error, that is, that the Scripture should speak for Heresy, if it were not wrested and perverted: 
Gen. 3. 3.  therefore we see that Eve never erred, until she corrupted the Text.  
Now we will enter the lists with our adversaries, and see whether these words do prove that the Bread and Wine are turned into Christ's Body. Paul saith, Jesus took Bread: well then; yet 
Arguments against Popish Transubstantiation.  it is Bread: when he had taken it, than he blessed it; what did he bless? the Bread which he took; well then, yet it is Bread: when he had blessed it, than he break it; what did he break? the Bread which he blessed; well then, yet it is Bread: when he had broken it, than he gave it; what did he give? the Bread which he break: well then, yet it is Bread: when he had given it, they did eat it; what did they eat? the Bread which he gave them; well then, yet it is Bread: when they did eat it, than he said, This is my Body; what did he call his Body? the Bread which they did eat; well then, yet is it Bread. If it be Bread all this while, when he did take it, and bless it, and break it, and gave it, and they did eat it, when is it turned into his Body? here 
Mat. 22. 34  they stand like the Sadduces, as mute as Fishes.  
Now that ye may see, that not we only say it is Bread and Wine after the Consecration; in the 27. verse, Christ himself doth call it Bread and Wine after he had given it, as he did before. And in Mark he saith, I will drink no more of the fruit of the Vine. Here Christ saith, that it was the Fruit of the Vine 
Mar. 14. 25  which he drank; but his Blood is not the Fruit of Vines, but Wine, therefore Wine was his drink, and not Blood.  
Beside, if you would hear Paul expound Christ, he showeth that all our Fathers had the same substance of Christ in their Sacraments, that we have in ours; for he saith, They all did eat 
1. Cor. 10. 4. Verse 3. 4.  the same spiritual meat, and all drank the same spiritual drink. Strait he saith, that this meat, and this drink was Christ. Mark that he 
Verse 4.  saith not only, They did eat the same meat that we eat; but he saith, that this meat was Christ: and not only so, but to show that Christ is not a corporal meat, as the Papists say; he saith, he is a spiritual meat as we say: therefore you see that we do not eat him corporally, no more than our Fathers, but that as they did eat him spiritually, so do we; for spiritual meat must be eaten spiritually, as corporal meat is eaten corporally.  
Again, for the signs to be turned into the thing signified by them, is utterly against the nature of a Sacrament, and makes it no Sacrament, because there is no Sign: for every Sacrament doth consist of a Sign, and a thing signified: the Sign is ever an Earthly thing, and that which is signified is a Heavenly thing. This shall appear in all examples: As, in Paradise there was a very Tree for the Sign, and Christ the thing signified by it: in Circumcision there was a cutting off of the Skin, and the cutting 
Gen 2. 9 Gen. 17. 11. Exod. 12. 3. Exod 23 11 Heb. 9 1. Exod. 30. Exod 25. 24 Exod 17. 16 Mat. 3 16. John 6. 49. John 1. 33. 2 Cor. 11. 19  off of Sin: in the Passover there was a Lamb, and Christ: in the Sabbath there was a day of rest, and eternal rest: in the Sacrifice there was an offering of some Beast, and the offering of Christ: in the Sauctuary there was the holy Place, and Heaven: in the Propitiatory there was the Golden covering, and Christ our cover: in the Wilderness there was a Rock yielding Water, and Christ yielding his Blood: in the Apparition there was a Dove, and the holy Ghost: in the Manna there was Bread, and Christ: in Baptism there is very Water which washeth us, and Christ's Blood washing us: so in the Supper of Christ there is very Bread and Wine for the sign, and the Body and Blood of Christ for the thing signified, or else this Sacrament is against the nature of all other Sacraments.  
Again, there must be a proportion between the Passover and the Lord's Supper, because this was figured by the other. Now the 
Exod. 12.  Jews had in their Passover, Bread and Wine, and a Lamb: So our Saviour Christ instituting his last Supper, left Bread and Wine, and a Lamb: the which name is given to himself, because he 
Mat. 26. 26 John 19  came like a Lamb, and died like a Lamb.  
Again, if Christ's very Body were offered in the Sacrament, than it were not a Sacrament, but a Sacrifice, which two differ as much as giving, and taking: for in a Sacrifice we give, and in a Sacrament we receive, and therefore we say our Sacrifice, and Christ's Sacrament.  
Again, every Sacrifice was offered upon the Altar. Now mark the wisdom of the holy Ghost, lest we should take this for a 
Exod 27.  Sacrifice, he never names Altar when he speaks of it, but, The Table of the Lord. Therefore it is no doubt but the devil hath kept the name of Altar, that we might think it a Sacrifice.  
Again, if the Bread were Christ's Flesh, and the Wine his Blood, as these two are separate one from the other; so Christ Flesh should be separate from his Blood, but his Body is not divided, for than it were a dead Body.  
Again, that which remaineth doth nourish the Body, and relish in the Mouth as it did before, which could not be, but that it is the same food which it was before.  
Again, I would ask, whose are this whitness, and hardness, and roundness, and coldness? None of them say that it is the whitness, and hardness, and roundness, and coldness of Christ's Body: therefore it must needs be the whiteness, and hardness, and roundness, and coldness of the Bread, or else qualities should stand without substances, which is, as if one should tell you of a House without a foundation.  
Again, as Christ dwelleth in us, so he is eaten of us: but he dwelleth in us only by faith, Ephe. 3. 17. Therefore he is eaten only by faith.  
Again, none can be saved without the Communion of the Body of Christ: but if all should communicate with it corporally, than neither Infants, nor any of our Fathers, the Patriarches, or the Prophets, should be saved, because they received it not so.  
Again, Christ saith not, This Wine, but This Cup: and therefore by their conclusion, not only the Wine should be turned into Blood, but the Cup too.  
Again, Paul saith, They which receive unworthily, receive their own damnation. But if it were the Flesh of Christ, they should rather receive salvation than damnation, because Christ saith: He that eateth my Flesh, and drinketh my Blood, hath life everlasting. John 6. 54.  
Again, if they would hear an Angel from Heaven: when Christ's Body was glorified, an Angel saith to the Woman, He is risen, and is not here, Mat. 28. as if he should say; his Body is but in one place at once, or else he might have been there though he was risen.  
Again, why do they say in receiving this Sacrament, ever since the Primitive Church, Lift up your Hearts, if they have all in their Mouths? To end this controversy, here we may say as the Disciples said to Christ, Whither shall we go from thee? I mean we need not to go to any other expositor of Christ then Christ himself, therefore mark what he saith: at first, when 
John 6. 68  Christ said that he was the Bread of Life, and that all which would live, must eat him, they murmured until he expounded his words, and how did he expound his words? Thus, He that 
John 6. 60.  cometh unto me hath eaten, and he that believeth in me, hath drank. After when he instituted this Sacrament, in like words, they 
John 6. 35.  murmured not, which they would as before, if he had not resolved them before, that to eat his Body, and to drink his Blood, was nothing but to come to him, and believe in him.  
After he had said so, they murmured not, because they did see some reason in it, as it is plainly said, This is my Body: so it 
John 6. 63.  is plainly said, These words. are spirit: that is, they must be understood spiritually, and not literally.  
But if it be Flesh indeed, why do they not satisfy the simple people how they may eat this Flesh in Lent, when they forbid them to eat any Flesh, they must needs eat it doubtfully, and he which doubteth, saith James, receiveth nothing: therefore he which eateth the Mass, receiveth nothing.  
I did not allege the Fathers in my Sermon, but if any suspend his assent, till they bring in their verdict, let him hear them make confession of their belief.  
Augustin saith, The Lord doubteth not to say, This is my Body; when he gave only a Sign, or Sacrament of his Body. 
Aug. upon the 3 Psal. Tertul. against Martion the 4. book. 4. book 4. can. of Sacraments. In his first dialogue upon the 15 of Mat. Iren. 4. book cap. 34. against Valentinus Ad ob Theod. Anathematis. 1. Book of Epi. In that Gospel whosoever speaketh a word etc. Hom. 60. to the People of Antioch. To Caesirius the Monk Against Eutiches the Heretic.   
Tertullian saith, This is my Body, that is a Sign of my Body.  
Ambrose saith, The Bread and Wine remain still the same thing that they were.  
Theodoret saith, After the Consecration, the mystical Signs do not cast off their own nature, but abide still in their first substance and form.  
Origen saith, The Bread that is sanctified with the word of God, as touching the material substance thereof, goeth into the Belly and forth again like other Meats.  
Irenaeus saith, That it hath two things in it, one Earthly, and the other Heavenly.  
Cyril saith, Our Sacraments avouch not the eating of a Man.  
Cyprian saith, The Lord called Bread made of many grains, his Body; and called Wine made of many grapes, his Blood.  
Athanasius saith, Christ made mention of his Ascension into Heaven, that he might withdraw his Disciples from corporal and fleshly eating.  
chrysostom saith, God giveth us things spiritual, under things visible and natural. And again, being sanctified, it is delivered from the name of Bread, and is exalted to the name of the Lord's Body, although the nature of the Bread still remain.  
And because they believe that the Pope cannot err, Pope Gelasius setteth too his hand, and saith with the rest: Neither the substance of the Bread, nor nature of the Wine, cease to be more than they were before.  
Tell us Papist, do not these Fathers speak as plain as we? Canst thou avouch Transubstantiation more flatly than they deny it? How had this Heresy been chased, if the devil had hatched it in their time?  
Thus the Scriptures on the one side, and the Fathers on the 
Upon the Canon lect. 40.  other side, did so trouble three Arch-papists, Biel, Tonstall, and Fisher, that Gabriel Biel saith, how the Body of Christ is in the Sacrament, is not found in the Canon of the Bible.  
Tonstall saith, It had been better to leave every Man to his 
1 Book of the Sacra. pag. 46. Against the captivity of Babylon, made by M. Luther. Luk. 19 22.  own conjecture, as they were before the Council of Lateran, than to bring in such a question.  
Fisher saith, No man can prove by the words of the Gospel, that any Priest in these days doth consecrate the very Body and Blood of Christ.  
Here is fulfilled, Out of thine own Mouth I will condemn thee. But we will not carry the matter so, because a Judge must have two Ears, therefore now let them speak.  
Because they cannot tell how the Bread and Wine should be 
The Papists allegations for the real presence. Exod. 4. 8. & 21.  turned into Flesh and Blood, and yet appear Bread and Wine still, they say it is a Miracle: but how do they prove it? if they contend it is a Miracle, they must show us a Sign: for every Miracle may be seen, like all the Miracles of Moses and Christ, and the Apostles: and therefore a Miracle is called a Sign, because it may be seen like a Sign, and the word signifieth a Wonder. And the Jews craving a Miracle, said; Show us a Miracle: 
Exod. 9  as though they were taught to judge of Miracles by sight. All which doth show that a Miracle may be seen: but here no Miracle is seen.  
Again, a Miracle (especially in the time of the Gospel) is an extraordinary thing: but they make this an ordinary thing: for if the Bread and Wine be turned into Flesh and Blood, than Miracles are as common as Sacraments, and so because they have Mass every day, they should work Miracles every day.  
Lastly, this seemeth strange that Augustin (whom they so much honour) gathered all the miracles which are written in the Scripture, and yet amongst all, speaks not of this: therefore than it was counted no Miracle: but Paul speaks of lying Miracles, 
2. Thes. 2.  and this is one of them.  
If they say that Christ can turn Bread and Wine into his 
Objection.  Body, and therefore he doth. First, they must prove that he 
Answer.  will, for they can do many things themselves which they do not, because they will not: therefore it is an old answer, that from Can to Will no argument followeth. The Leper did not say unto Christ, If thou canst, thou wilt: but, If thou wilt, thou canst.  
But the question which they think cannot be answered, like 
Mar. 1. 40. Objection.  their Invincible Navies, is this. If the Bread be not his Body, why doth he call it his Body? Resolve this knot, and all is clear. Mark then, and we will lose it as well as we can: He saith, This 
Answer.  is my Body: as he saith after, which is broken for you: Why? his Body was not broken before he suffered, how did he say then, which is broken, before it was broken? There is no sense of it but this, the Bread was broken, and signified that his Body should be broken.  
Now as the breaking of the Bread did signify the breaking of his Body, so the Bread must needs signify his Body: but as his Body was not broken indeed when the Bread was broken, so the Bread could not be his Body indeed, for then his Body should have been broken when the Bread was broken: Yet let them object what they can.  
If (say they) the Bread and Wine be not changed into his 
Objection.  Body and Blood, why doth he speak so darkly? he might have spoken plainer.  
I answer, though this seem dark to Papists, yet it was not dark to the Apostles, they understood his meaning well enough, 
Answer.  and all the rest for 1215 years after Christ, before Transubstantiation was spoken off. If the Apostles had not understood his meaning, they would not stick to ask him, as their manner was, until they were acquainted with Christ's phrase, whensoever they doubted upon any of his speeches, they were wont to come unto him and say; Master, what is the meaning? but they 
Luke 8. 9  were used to such phrases: for it was Christ's manner to teach by similitudes, showing one thing by another, which is the plainest manner of teaching, and most used in holy Scripture, especially in the Types and Shadows of this Sacrament. For example, Christ calleth the Lamb the Passover, in place whereof 
Mat 26. 17  this Sacrament succeeded, and therefore presently after they had eaten the Passover, Christ instituted the Sacrament to be used for it. Christ (I say) called the Lamb the Passover, and yet the Passover was this, an Angel passed over the Houses of the Israelites, and struck the Egyptians: this was not a Lamb; and yet because a Lamb was a Sign of this Passover, as the Bread 
Exod 12. 27  and Wine is of Christ's Body, therefore Christ called the Lamb the Passover, as he calleth the Bread and Wine his Body.  
Again, Circumcision is called the Covenant, and yet Circumcision 
Gen. 17. 13.  was nothing but the cutting away of a Skin: but the Covenant is, In Abraham's seed all Nations shall be blessed, I will be their 
Gen. 12 3.  God, and they shall be my people, I will defend and save them, and they shall serve and worship me. This is not Circumcision, and yet as though Circumcision were the Covenant itself, it is called the Covenant, because it signifieth the Covenant; so Bread and Wine are called Christ's body, because they signify Christ's body.  
Again, Baptism is called Regeneration, and yet Baptism is 
Tit. 3. 5.  a dipping of our bodies in water; but Regeneration is the renewing of the mind to the image wherein it was created. This is 
1 Cor. 5.  not Baptism, and yet as though Baptism were Regeneration itself, it is called Regeneration, because it signifieth Regeneration: so the bread and wine are called Christ's body, because they signify Christ's body.  
Again, the Cup is called the New Testament; and yet the Cup 
Luke 22. 2.  is but a piece of metal filled with Wine: but the New Testament is: He which believeth in the Son shall be saved. This is not a Cup, 
John 3. 35.  and yet as though the Cup were the New Testament itself, it is called the New Testament, because it signifieth the New Testament: so the bread and wine are called Christ's body, because they signify Christ's body.  
They which knew that the Lamb is not the Passover, though Christ called it the Passover; that Circumcision is not the Covenant, though God calleth it the Covenant; that Baptism is not Regeneration, though it be called Regeneration; that the Cup is not the New Testament, though Christ called it the New Testament; could they not as well understand, that the Bread and Wine were not Christ's body, though Christ called them his body? As they understood these speeches, so they understood this speech: therefore they which say, that the Bread and Wine are Christ's body, because Christ saith, This is my Body; may as 
Mat. 26. 25  well say, that the Lamb is the Passover, because Christ calleth it the Passover; that Baptism is Regeneration, because Paul calleth it Regeneration; that this Cup is the New Testament, because Christ calleth it the New Testament.  
If every Sacrament was called by the thing which it signified, and yet never any Sacrament was taken for the thing itself; what reason have they to take this Sacrament for the thing itself more than all the rest? It is the consent of all Writers, that a Sacrament is a sign, therefore not the thing signified: no more than the Bush at the Door is the Wine in the Seller. If I call the Prince a Phoenix, the University a Fountain, the Court a Peacock, the City a Sea, the Country an Hermit: why, can the Papists understand me, and not understand Christ?  
What a dark, and strange, and intricate, and incredible speech had this been for them to understand grossly, and literally? Would they think that they did eat Christ's body, when his body stood before them, and he had told them before that his body was like their body? Nay this would have required more words, and made them come again; with Master, what is the meaning? for 
Luk. 9 8.  they were not so instructed yet before the Resurrection, to believe every thing without questioning, if it were contrary to sense and reason: but as they asked, who had given him any meat, than he said that he had meat, and they could see none: so they would have asked, what meat is this which we see not? How 
John 4. 33.  can every one of us eat his body, and yet he hath but one body, and that body is whole when we eat it? Lo, he standeth before us and saith, that his body is like unto ours, and yet he takes bread and breaks it, and gives it unto us to eat, and when we eat it, he saith, This is my body, and yet his body stands before 
Luk. 24.  us still. If his body be like ours (as he saith) how can it be eaten, and be there, for ours cannot? Thus they would have questioned, if they had not been used to such phrases: but as they could understand him, when he called himself a Stone, a Rock, a Door, a Window, and a Vine: so they picked out his meaning when he had said that Bread was his body: for he had told them before, that he was the Bread of Eternal Life.  
Now the bread of Eternal Life is not eaten with teeth, for the body cannot eat spiritually, no more than the Soul can eat corporally; and therefore he is such a Bread as is eaten with Faith, and so himself saith in the Gospel of St. John. Mark this eating by Faith, and all the strife is ended. Flesh and Blood indeed 
John 6 3.  need not faith to chew them, for the teeth can chew them well enough. Therefore if the Bread and Wine were the body of Christ, than we need not faith to eat it, but all those which have teeth might eat Christ's body, yea the Mice might eat it as well as Men, for they eat the same Bread that we do, as well after it is consecrated, as before.  
If this be not enough to batter the ruins of this upstart Heresy, I will come to Interrogatories, and see whether they have learned it by rote, or by reason.  
If they ground their Transubstantation upon these words of 
Mat. 26. 2.  Christ This is my Body, which he spoke to his Disciples, I ask them, whether they receive that body which was mortal, or that body which is glorified? because one of these bodies they must needs receive, either his mortal body, or his glorified body. If they say that it is his mortal body, the mortal body will 
Whether Christ's mortal Body can be in the Sacrament.  not profit them: for you see that mortal food is but for this mortal life: neither hath Christ a mortal body now to communicate unto them, because it is changed to an immortal body; therefore they cannot receive the mortal body, because Christ hath not a mortal body to give unto them. If they say, that they receive his glorified body, than they must fly from this Text: for at that time Christ had not any glorified body.  
When this Sacrament was instituted, and Christ said, This is my Body, his body was not glorified, because the Sacrament was instituted before his Death, and his body was glorified after his Resurrection. Therefore if they receive the same body which the Apostles received, as they say they do, they cannot receive a glorified body, because than Christ had not a glorified body to Communicate unto them.  
Thus the Rocks and Sands are of both sides them, they receive a body neither mortal nor immortal: If Christ have any such body, judge you. Here they stand like a Fool, which cannot tell on his tale. Nabuchadnezzar dreamt a dream and knew 
Dan. 4. 15.  not what it meant.  
Beside I ask them to whom Christ spoke when he said, This is my Body? S. Mark saith, he spoke to them, that is, to his Disciples: well then, if these words, This is my Body, were not 
Mar. 14 24 Christ spoke not to the Bread and Wine, but to his Disciples.  spoken to the Signs, but to the Persons: not to the Bread and Wine, but to the Receivers, as the words which follow, Do this in remembrance of me: If these words were not spoken to the Bread and Wine, than it is plain that they do not change the nature of the Bread and Wine. If the nature of them be not altered, than the substance remaineth, and then we receive no other substance with them, because two substances cannot be in one place.  
What then, is there nothing in the Sacrament but Bread and 
More in the Lord's Supper, than Bread and Wine. 1 Cor. 10.  Wine, like an hungry nunstion? Nay, we say not that the Sacrament is nothing but a bare sign, or that you receive no more than you see: for Christ saith, that it is his body: and Paul saith, that it is the Communion of Christ's body and blood: Therefore there is more in sacramental bread then in common bread; though the nature be not changed, yet the use is changed: it doth not only nourish the body as it did before, but also it bringeth a bread with it which nourisheth the Soul: for as sure as we receive bread, so sure we receive Christ; not only the benefits of Christ, but Christ: although not in a Popish manner, yet we are so joined and united unto him, even as though we were but one body with him.  
As the Spouse doth not marry with the Lands and Goods, but with the Man himself, and being partaker of him, is made 
A Similitude.  partaker of them: so the Faithful do not only marry with Christ's benefits, but with Christ himself, and being partakers of him, they are made partakers of his benefits, for Christ may not in any wise be divided from his benefits, no more than the Sun from his light.  
It is said, The Father gave us his Son, and so the Son giveth us 
Rom. 8. 3.  himself. For as the bread is a sign of his body, so the giving of the bread is a sign of the giving of his body. Thus he lieth before us like a Pelican, which letteth her young ones suck her blood: so that we may say, the Lord invited us to Supper, and he himself was our Meat.  
But if you ask how this is? I must answer. It is a Mystery: but if I could tell it, it were no Mystery. Yet, as it is said, when 
Dan. 2. 25.  three Men walked in the midst of the Furnace, One like the Son of God walked amongst them: So, when the Faithful receive the Bread and Wine, one like the Son of God seemeth to come unto them, which fills them with peace, and joy, and grace, that they marvel what it was which they received besides bread and wine.  
For example, thou makest a bargain with thy Neighbour for 
A Similitude.  House or Land, and receivest in earnest a piece of gold: that which thou receivest is but a piece of gold: but now it is a sign of thy bargain, and if thou keep not touch with him, happily it will clasp thee for all that thou art worth: so, that which thou receivest is bread, but this bread is a sign of another matter which passeth bread.  
Again, thou hast an Obligation in thy hand, and I ask thee 
Another Similitude.  what hast thou there? and thou sayest, I have here an hundred pounds: why (say I) there is nothing but paper, ink, wax: Oh, but by this (sayest thou) I will recover an hundreth pounds, and that is as good. So beloved, this is as good, that under these signs, you receive the virtue of Christ's body and blood by Faith, as if you did eat his body, and drink his blood indeed, which is horrible to think that any should devour their God, thinking thereby to worship him: never nay Heretic nor Idolater, conceived so grossly of their GOD before the Papist. We read of a People which did eat Men, but never of any People which did eat their God.  
All the Apostles say, that it was needful that Christ should take our flesh: but no Apostle saith, that it is needful that we should take Christ's flesh; for all the blessings of Christ are apprehended by Faith, and nothing fit to apprehend him whom we see not, but Faith: and therefore one of their own Pillars said, Believe and thou hast eaten. Faith doth more in Religion than the mouth, or else we might say with the Woman, Blessed are 
Augustin. Luk. 11 27.  the breasts which gave thee suck: and so none should be blessed but Mary: but Mary was not blessed because Christ was in her body, but because Christ was in her heart: and lest this should seem incredible unto you, because Mary is called blessed among Women; when Christ heard the Woman say, Blessed are the breasts which gave thee suck, he replied unto her, Blessed are they 
Luk 8. 21.  which hear the word of God and keep it: these are my Brethrea, and Sisters, and Mother, saith Christ, as though the rest were no kin to him in Heaven, though they were kin in Earth.  
Thus if Christ were in thy body, and thou shouldest say as this Woman: Blessed is the body that hath thee in it, nay would Christ say, Blessed is the heart that hath me in it. If Mary were no whit better for having Christ in her arms, nor for having him in her body, how much better art thou for having him in 
Note.  thy belly, where thou canst not see him? Must the Sun needs come to us, or else cannot his heat and light profit us? nay it doth us more good, because it is so far off: so this Sun is gone from us, that he might give more light unto us, which made him say, It is good for you that I go from you: therefore away with 
Joh. 16. 7. Pro. 31. 29.  this carnal eating of spiritual things. Many daughters have done virtuously, but thou (saith Solomon) surpassest them all. So many Heretics have spoken absurdly, but this surpasseth them all, that Christ most be applied like physic, as though his Blood could not profit us, unless we did drink it, and swallow it as a potion.  
Is this the Papists union with Christ? Is this the manner whereby we are made one Flesh with Christ, to eat his flesh? nay, when he took our flesh unto him, and was made Man, than we were united to him in the flesh, and not now. Christ took our flesh, we take not his flesh, but believe that he took ours, therefore if you would know whether Christ's Body be in the 
A way to know whether Christ's Body be in the Sacrament.  Sacrament, I say unto you as Christ said unto Thomas, touch, feel, and see. In visible things God hath appointed our eyes to be judges, for as the spirit discerneth spiritual objects, so sense discerneth sensible objects. As Christ taught Thomas to judge of his Body, so may we; and so should they: therefore if you cannot see his Body, nor feel his Body, you may gather by Christ's saying to Thomas, that he would not have you believe 
John 20. 27  that it is his body, for my body (saith Christ) may be seen and felt. And thus Transubstantiation is found a liar.  
Now, if you ask me why Christ calleth the sign by the name 
Why Christ calleth the Bread his Body.  of the thing itself, I ask thee again; Mayst thou say when thou seest the picture of the Queen, this is the Queen, and when thou seest the picture of a Lion, this is a Lion? and may not Christ say when he seeth a thing like his body, This is my Body?  
I showed you before, that every Sacrament is called by the name of the thing which it doth signify, and therefore why should we stumble at this more than the rest? The reason why the signs have the name of the things, is to strike a deeper reverence in us, to receive this Sacrament of Christ reverently, sincerely, and holily, as if that Christ were there present in body and blood himself,  
And surely, as he which defaceth the Queen's Seal is convicted of Contempt and Treason to her own Person; so he which profaneth the Seals of Christ, doth not Worship Christ, but despite him, and that contempt shall be required of him, as if he had contemned Christ himself. This is the Reason why Christ calleth the signs of his body his body, to make us take this Sacrament reverently, because we are apt to contemn it, as the Jews did their Manna.  
It followeth; Do this in remembrance of me: That is, these 
Verse 24.  Signs shall be a remembrance of my Death: When you break the Bread you shall remember the wounding of my body, and when you drink the Wine you shall remember the shedding of my blood. If we do this in remembrance of Christ's body, which was broken like the Bread, it is an Argument that his body is not there, because remembrance is not of things present, but of things absent; we remember not, but we see that which is before us. This might put the Papists in remembrance that Christ is not Sacrificed now, when we do but remember his Sacrifice; this is not Christ's Sacrifice, but a remembrance of his Sacrifice: he was Sacrificed before, and now it is applied, lest his Sacrifice should be in vain. This was done once really, when he offered himself upon the Cross, therefore that offering was called a Sacrifice, because he was sacrificed indeed; but this offering is called a Sacrament, because it is but a sign of his Sacrifice.  
If Christ in this Sacrament were offered indeed, than it should 
If Christ's body were in the Sacrament, it were not a Sacrament but a Sacrifice.  be called a Sacrifice, as his once offering was: but because it is but a remembrance of his Sacrifice, therefore it is called a Sacrament. This is not a Sacrifice of Christ, but a Sacrifice of ourselves. Lest we should take it to be a Sacrifice of Christ, Christ himself calleth it a remembrance of his Sacrifice, Do this in my remembrance.  
Here is our work, as Christ hath done, so must we do, so we Minister, and so you Receive, we can give you nothing but that which we have received from him, as Paul saith. Therefore if Christ did not give his mortal Body which stood before them, and could not profit them; nor his glorified body, which was not glorified then, and when it was glorified, ascended up into Heaven, and there abideth: How can these juggling Priests make their God again, which made them? They can no more turn Wine into Blood, and Bread into Flesh, than they can command a Gnat to be a Camel; for it is a greater Work to make God, than to make the World. Therefore as Christ 
Mat. 24. 23  saith, When they tell you here is Christ, or there is Christ, believe them not: So when they tell you that Christ is in Heaven, and 
2 Kin. 2. 17.  that Christ is in Earth, in this place and that place, believe them not; for Elias' ascension was a figure of Christ's ascension: when Elias was ascended, yet some sought for his body upon Earth: so though Christ be ascended, yet many seek his body upon Earth; but as they could not find Elias' body, so these cannot find Christ's body, altho' they have sought 300 Years.  
But if his body were upon Earth, as they say, should we handle it, and touch it, now it is glorified? After his Resurrection he said unto Mary, Touch me not, because his body was glorified: that is, not to be touched with fingers any more, but with Faith. 
Joh. 20. 17.  Therefore we read of none that touched his body, (after it was risen) but only Thomas, to settle his Faith.  
Thus you see we need to suborn no witnesses, for every word in this Text which you seem to allege for Transubstantiation, doth make against Transubstantiation, whereby if Antichrist doth signify those which are against Christ, you see who may be called Antichrist. There is no question in Popery (except Purgatory the Pope's Publican and Tasker) about which the Papists are at such civil Wars among themselves, as about this Transubstantiation. They cannot tell when the change beginneth, nor what manner of change it is, nor how long the change continueth: Some hang one way, and some another, like the Midianites, which fought one against another. And no 
Judg. 7. 22.  marvel though their Consciences stagger about it; for to show you the right Father of it, it was one of the Dreams of Innocentius the Third, in the Year of our Lord 1215. So many Years passed before Transubstantiation was named, and then a Pope 
A Monster of his Age.  set it first on foot: so it came out of Rome, the Mother of all Heresies, and for want of Scriptures, hath been defended with Fire and Sword, and swallowed more Martyrs than all the gulfs of the Papal Sea beside,  
Now, when the Doctrines of men go for Scriptures, you shall see how many Errors rush into the Church; for grant but this to 
Eight Absurdities which follow Transubstantiation.  Pope Innocentius, as the Papists do, that the Bread and Wine are are changed into Christ's body: First it will follow, that Christ's body is not ascended up to Heaven, because it remaineth upon Earth, and so one of the Articles of our Faith shall be falsified, which saith, He is ascended into Heaven, or if he be ascended, 
1.  and descended again, another Article will be falsified, 
Act. 19 11.  which saith, That he sitteth at the right hand of his Father, that is, as Peter saith, he abideth in Heaven. Secondly, It will follow, 
Rom. 8. 37. Act. 3. 21. 2.  that Christ hath not a true Body, but a fantastical Body, because it may be in many places at one time: for if his Body be in the Sacrament, he must needs have so many bodies as there be Sacraments; nay, he must have so many bodies as there be bits in every Sacrament. Thirdly, It will follow, that his Body 
3.  is divided from his Soul, and consequently is a dead Body, because the Bread is only changed into his Body, and not into his Soul. Fourthly, It will follow, that the wicked and profane, 
4.  and reprobate, may receive Christ as well as the godly, because they have a Mouth to eat as well as the best. Fifthly, 
5.  It will follow, that Christ's Sacrifice once for all, was not sufficient, because we must Sacrifice him again, and break his Body, 
Heb. 9 28. and 10. 12.  and shed his Blood, as the Jews crucified him upon the Cross, Sixthly, It will follow, that the Bread being turned into the body 
6.  of our Redeemer, hath a part of our Redemption as well as Christ. Seventhly, It will follow, that Christ did eat his own 
7.  Body: for all the Fathers say, that he did eat the same Bread which he gave to his Disciples. Lastly, It will follow, that a 
8.  Massing Priest shall be the creator of his Creator, because he makes him which made him. All these Absurdities are hatched of Transubstantiation.  
Thus when men devise Articles of their own, while they strike upon the Anvil, the Sparks fly in their Face; and they are like the man which began to build, and could not finish it. When I see the Papists in so many Absurdities for entertaining one Error, methinks, he seemeth like a Collier, which is grimed with his own Coals. Therefore, as in manners, we should think of Peter's saying, Whether is it meet to obey God or Men? 
Act. 5. 29.  So in Doctrines we should think, whether it be meet to believe God or Men?  
Thus you have heard the Author of this Sacrament, The Lord 
Conclusion.  Jesus; the time when it was instituted, In the night that he was betrayed; the manner how it was instituted, after Thanksgiving: the end why it was instituted, for a remembrance of his Death; and the discovery of Transubstantiation, one of the last Heresies which Babylon hatched. Now, they which have been Patrons of it before, should do like the Father and Mother of an Idolater, 
Deut. 13. 9 and 9  that is, lay the first hand upon him to shorten his Life. Thus I end: Think what account ye shall give of that ye have heard.  
The end of the First Sermon.   

The Second SERMON ON THE Lord's Supper.  1 Cor. XI. 25, 26, 27, 28. 
After the same manner also he took the Cup when he had supped: saying, This Cup is the New Testament in my blood, this do, as aft as ye drink it, in remembrance of me.  
For as often as ye shall eat this Bread, and drink this Cup, ye shall show the Lord's death till he come.  
Wherefore, whosoever shall eat this Bread, and drink the Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.  
Let a man therefore examine himself, and so let him eat of this Bread, and drink of this Cup.  
HEre I am to speak of the second service, as it were, at the Lords Table, and of that preparation, which is like the Wedding Garment, that every man must bring to this Banquet. These words are diversely repeated of the Evangelists. Here it is said, This 
Mat. 26. 28. Mar. 14. 24.  cup is the New Testament in my Blood. In Matthew and in Mark it is said, This cup is my blood of the New Testament. This is the first mention which Christ makes of a Testament, as though now his promises deserved the name of a Testament, because the Seal is set unto them, which before this Sacrament was not sealed, but like a bare writing without a Signet. This word Testament, doth imply a promise, and therefore teacheth us, that the Sacrament doth confirm, and strengthen, and nourish our Faith, because it sealeth the promise which we should believe.  
Here is to be noted, that Christ doth not only speak of a Testament, but he calleth it a New Testament: which words never met together before, as though the Law were for the old man to mortify him, and the Gospel for the new man to comfort him again: or, as if the Old Testament had so washed her Face, and changed her Apparel at Christ's coming, that one would not think it the same, but a New Testament, because even now she was shadowed with a Thousand Ceremonies, and now they are gone from her, like a mist at the Sunrising. As Christ calleth Love, A new Commandment, because he renewed it like a 
Joh. 13. 34.  Law worn out of memory; so he calleth the promise of salvation, A new Testament, because as it was renewed to Sem, and after renewed to Abraham, and after renewed to David, so now he renewed it again, which should be always new and fresh unto us. Every Tsteament is confirmed with blood, the Old Testament was confirmed by the blood of Goats, and Bullocks, and Rams; but the New Testament is confirmed by the blood of Christ: My blood (saith Christ) is the blood of the New Testament: 
Heb. 9 18. Matt. 26. Luk 22. 20  nay, This Cup (saith Christ) is the New Testament. You may see then that they may gather as well out of Christ's words, that the Cup is the New Testament, as that the Wine is his Blood: for Christ saith, This Cup is the new Testament, as well as he saith, this wine is my blood, or this bread is my body. Beside, when Christ speaks of a New Testament, he implieth that the Old Testament is fulfilled; the Sacrifices and Ceremonies of the Law did signify 
Heb. 8. 13.  Christ before he came, therefore they are fulfilled in his coming: no more Sacrifices, no more Ceremonies, for the Truth is come: Sacrifices and Ceremonies are honourably buried with the Priesthood 
For Types and Figures.  of Aaron, let them rest: it is not lawful to violate the Sepulchers of the dead, and take their bodies out of the Earth, as the Witch would raise Samuel out of his Grave. Therefore they which retain Ceremonies, which should be abrogated, Relics 
1 Sa. 28. 14  of Judaisme, or Relics of Papism, may be said to violate the Sepulchers of the Dead, and disturb the deceased, like the Witch, which presumed to raise Samuel out of his Grave.  
This Testament is called a Testament in blood, because the Testament and Will of a man is confirmed, when the man is dead: so Christ confirmed his Testament by his death. Moses saith, that life is in the blood: so the blood of Christ is the life of this Testament. 
Leu. 1 A 1  If Christ's blood had not been shed, this Testament made unto us had been unprofitable, as the Testament of a Father is unto his Son, if the Father should not die but live: therefore the Apostle saith, without shedding of blood, there is no remission of 
Heb. 9 22.  sins. Therefore the Testament or Covenant of the remission of our sins, is called the Testament in blood: the blood of Christ is the Seal of the Testament, which we have to show unto God, for the remission of our sins, and the two Sacraments are a Seal of that blood, to witness that it was shed.  
Again, this is a matter regarded in Testaments and Wills; to the Testament of him that is dead, no man addeth or detracteth, but as the Testator made it, so it standeth without alteration: so should this Testament of Christ, and this Sacrament of Christ, no man should alter it now he is dead, for he which addeth or 
Deut. 4. 2. Rev. 22. 18.  detracteth, hath a curse in God's Book.  
Therefore Christ when he Instituted this Sacrament, commanded, Do this; that is, do as I do: lest they should swerve one whit from his own manner: yet how many gauds have the Papists adeed to it, that he which had heard Christ say, Do this in remembrance of me, and should see how they handle the matter in their Mass, could see nothing to remember Christ by but a vail to hide Christ from him. Therefore this Commandment was repeated again, when he gave the Wine, Do this, etc.  
As he commanded them to eat the bread in remembrance of him, 
The Popish receiving under one kind confuted. Mat. 26. 27. 1 Sam. 15. 3.  so he commanded them to drink the wine in remembrance of him: nay, he speaks more precisely of the wine than of the bread: for he saith of the wine, Drink ye all of this, which he saith not of the bread. Surely, Christ did foresee that some proud Heretics would do otherwise after him, even as it is come to pass: for the Papists do break this commandment of Christ, as flatly as Saul break the commandment of Samuel. Samuel commanded him to kill the sat and the lean, Saul killed the lean, but not the fat; so Christ commandeth to receive bread and wine: they teach to receive bread, but not wine. Christ saith, Drink you all of this: They say, drink not all of this: Christ gave the bread and wine to all; they give the bread to all, and the wine to some: their Priests receive all, but the people must content themselves with half; the Priest eats and drinks, but the People must not drink for spilling on their clothes. Is this the Church which cannot err? Do they think to hem Christ in their Mass, and shut his ordinance out of their Mass? The Soldiers divided Christ's coat, but these divide his body, and separate the Bread and Wine 
Mat. 27. 35  which Christ hath joined. Paul speaketh of Heretics which taught, louch not, taste not, handle not: so these say, touch not, 
How the Popish Priests do injure the d●●p●e. Col. 2. 21.  taste not, handle not; when they should say, touch, and taste, and handle. Of all Heresies either old or new, there is none so injurious to the common people, as the pasture of shavelings Popery: for 1st. They may not read the Scriptures, 2. They may not come to Counsels, 3. They may not examine that which is taught them, 4. They may not be buried without a Mortuary, 5. They may not drink at the Communion: as the their Priests were their Lords.  
Therefore we may say as a Heathen did, There is no charity in the Papists Sacrament: because like Ananias, the Priests keep 
Acts 5. 2.  back that which they should distribute, and mangle the sacrifice as though Ely his Sons had left his Book to the Massing Friars. 
1 Sam. 2. 13   
Thus that ye may know who succeeded the Pharisees, they have fulfilled that which the Pharisees did, that is, By their own 
Mar. 7. 13.  commandments, they have made the commandment of God of no effect. For whereas the purpose of Christ was to tie our Faith wholly to himself, that we should not seek for any thing without him, knowing that the maintenance of this life hath need both of meat and drink, to teach us that all sufficiency is in himself: by bread and wine he showeth, that he is in stead both of meat and drink, that is, in stead of all: which signification is taken away where the wine is not given as well as the bread. Therefore as it is said of a horrible and odious crime, consider the matter, and give sentence: so I wish all to consider this innovation, 
jud. 19 30  and give sentence of it. Can there be any clearer contradiction to the word, or bolder check to Christ, then when he saith, Drink ye all of this; to say, drink not all of this? It is even as when God said, ye shall die, the Devil said, ye shall 
Gen. 2. 27.  not die: Shall we go now to a Council, or a Father, or a Doctor, to inquire whether this Doctrine be like Christ's Doctrine? I do verily think that none is here so simple, but that he seeth, that if any thing can be contrary to Christ's speech, this is contrary to it: but this is only their detraction from the Sacrament.  
Now you shall hear their additions to the Sacrament: Look upon their Vestures, and their Gestures, and their Altars, and their Pix, and their Incense, and their Becks, and their Nods, and their Turnings, all this is more than Christ did: and therefore the Prophet may say again, Who hath required this of you? 
Esay 1. 12.  Did Christ command you to do more than he did, and not do as he did? Therefore let them which have eyes to see, be thankful for their light, when they hear how blind they were whom God gave over to be seduced.  
The fruit of this Sacrament is noted in these words, which is 
Verse 24.  broken for you, which is shed for you, that is (as Matthew interpreteth) shed for the remission of sins. As all was made for us, so 
Mat. 26. 2. Gen. 1. 2 Cor. 4. 1.  all which Christ spoke, he spoke for us, and all which Christ suffered, he suffered for us, that the sins of men might be forgiven, and yet so few apprehend this benefit, that the way to Heaven is called A narrow way, as though all these pains did 
Mat. 7. 13.  ransom but a small number, and certain order of Men. All are not saved by Christ's death, but all which are saved, are saved by Christ's death: His death is sufficient to save all, as the Sun is sufficient to lighten all: but if any man wink, the Sun will not give him light: so if any man contemn, and will not receive Christ, he will not thrust him into Heaven, but every man will have that which he chooseth, (as David saith) Blessing to him 
Ps. 119. 17.  that loveth blessing, and cursing to him that loveth cursing.  
There wants not a hand to give, but a hand to take, I would 
Matth. 23.  (saith Christ) but you would not. Stretch forth thy hand, and here is Christ's hand, which takes God's hand, and Man's hand, and joins them together, and then the remission of sins is sealed. This is the Will and Testament of Christ.  
He had no goods, nor lands, nor money to give by his Testament. A rich man when he dieth, bestoweth the money which he hath gathered, and forgiveth many debts which are owing him: but Christ hath nothing to give, nor any thing to forgive. The Lord of all had least of all, and he might say like his servant Peter, Gold and Silver I have none, no not a Grave to bury 
Acts 3. 6. Mar. 15. 46  his body in, but the grave that Joseph made for himself, served to bury Christ. His Father was a Carpenter, but never made 
Mat. 13. 55 Luk 2. 16.  any House for himself: his Mother lay in a Stable for want of a Chamber: his Disciple was fain to borrow Twenty-pences for him of a Fish: therefore when one offered, Master I will follow 
Mat. 17. 27  thee, thinking to gain by his service, like retainers to Noblemen; he replied unto him, The Foxes have holes, and the Fowls 
Luk. 9 57  have nests, but the Son of Man hath not a house to hide his head: showing that the bèasts and fowls were richer than he, therefore when he had nothing to give, he gave himself, and when he had no debtors to forgive, he forgave his enemies. What then, this is a poor and weak Testament, which gave nothing? Oh the goodliest Testament that ever was made, for it bringeth to us the 
Luk. 23. 3.  remissions of sins: it is such a matter to forgive sins? Yea, the greatest benefit in all the world, nay, a greater benefit than all 
A similitude of man's estate  the world: For thus it stood, Thou hadst committed High Treason against the Queen's Person, thou art detected, apprehended, accused, convicted, and condemned upon it to be hanged, and drawn, quartered, and thy Quarters to be set up for a spectacle, like a Carcase which thou hast seen hanging upon a Gibbet, and the Crows pecking upon it. What a horror and shaking to thy mind, to think of that day, when all these torments, and shame and fear shall surprise thee at once, which would make thee quake and tremble if thou shouldst see but another so dismembered before thy face? Thou hast no comfort now but this, when I have suffered▪ I shall be free, before to morrow at this time all my pain will be past, though my shame continue, and my Children be beggars. What grace, what favour, what mercy, now to pardon thee all this, and save thy life, and set thee at liberty, as though thou hadst never offended? So I and thou, and every one here had committed Treasons against the King of Kings, and stood condemned for it, not to suffer, and then be free, like them which break the laws of Men: but to suffer and suffer, and ever to suffer all that the Devils would heap upon us.  
Then came the mercy of God for Christ, which shed his 
His words are not so, but the effect of his words.  Blood, like an Umpire between God and us, and said as Esay said to Hezechia, 
* Kings 20. 5 Luk. 7. 15. Matt. 26. 28.  Thou shalt not die, but live, lose him and let him go, for he is mine. So we were stayed like the Widow's Son, when he was carried to his grave. This is the benefit of Christ's death, and this Sacrament is the remembrance of it, and therefore whensoever we receive it, this addition cometh with it, Which is shed for the remission of sins: Our fault was so heinous and grievous, that no Ransom could countervail it, unless God himself had suffered for us.  
Being in this extremity, neither Man, nor Angel, offered his Life for us, but the Prince himself, which should have crucified us, came to be crucified of us for us, that we might say with steadfast saith, I believe the remission of sins, not the satisfaction of sins, but the remission of sins. Mark this distinction against Popish Merits of Works or Penance, Christ hath satisfied and not we, we are remitted, and not Christ; therefore we say in our Confession, I believe the remission of sins, which I may call the 
The merciful article.  quintessence and sweetness of the Twelve. Therefore who but Antichrist durst deprave it? If there be a satisfaction for our sins by Works, or by Pilgrimages, or by our Masses, or by our Penance, let Christ never be called a Forgiver, but an Exchanger, like the Pope, which selleth his Pardons.  
Wretched creatures which will not receive the Lord, when he comes to their door. Christ saith; Take for nothing, and they 
Rev. 21. 6.  say no, we will not take, but buy. Vile, base, miserable Man, disdain to take Grace of God without satisfaction, but they will cope with the Lord, and give him so many Pilgrimages, fast so many days, hear so many Masses, and pay so many Works for it, until they have done as much good as they have done evil. Our sins are infinite, & God is infinite: but our Works are finite in number & measure? Therefore be content with joseph's Brethren, to take your money again, and say that you have Corn for nothing, 
Gen. 42. 25  that is, you are saved for nothing, or else when you say, I believe the remission of sins, you lie unto God, because you do not believe the remission of sins, but satisfaction for sins, like the Papists.  
It followeth, As often as ye shall eat this Bread, and drink this 
Verse 26. Three arguments against Transubstantiation in one Verse. Dan. 17. 6.  Cup, ye shall show the Lords death till he come. Here are three invincible Arguments against Popish Transubstantiation, like the three Witnesses, under which every word doth stand.  
First we are said to eat Bread; than it is not Flesh, but Bread. Secondly, we are said to show the Lords Death; than it is but a show or representation of his death. Thirdly, it is said, until he come; if he be to come, than he is not come: If he be come, how can we say, until he come? The effect of this Verse was showed in these words, Do this in remembrance of me. For to say, Do this in remembrance of me, and to say, So oft as ye do this, you show my death, is much at one: So that if you call this Sacrament a show of Christ's death, as it is called here, than it is not Christ; or if you call it a remembrance of Christ, as it is called there, yet is it not Christ, but a show or remembrance of Christ; but this is such a show and remembrance, that the next verse saith, Whosoever receiveth it unworthily, is guilty 
Vers. 27.  of the body and blood of Christ.  
Will ye know who Receiveth unworthily? in the 29th verse, 
What it is to receive unworthily.  Paul saith, he discerneth not the Lord's Body: i. e. which putteth no difference between this bread and oaths, but eateth like a Child, the meat which he knoweth not: and after the bread seemeth stones to him, & the wine poison, because his conscience telleth him, I have received unworthily, before I could say like David, My heart is prepared. My Sheep (saith Christ) know my voice: as 
John 10. 27  they discern Christ's Body, and therefore so often as they come into the Lord's Table, they seem to come into the Lord's presence; there they greet, and kiss, and embrace one another with affections, which none can know but they that feel, like John which 
Luke 1. 41. How receivers may be guilty of Christ's death. Mar 14. 44 Mar 25. 15 Mar 15. 25  leapt in the Womb, so soon as Christ came near him.  
Will ye know beside, what it is to be guilty of the body and blood of Christ? even as Judas was guilty for betraying him, and Pilate for delivering him, and the Jews for crucifying him: so they are guilty which receive this Sacrament unworthily, as Pilate, and Caiphas, and Judas were. If they be guilty of Christ's death, they are guilty of their own death too; as if they had committed two murders: and therefore Paul saith after, that 
Vers. 30.  many of the Chorinthians died, only for the unworthy receiving this Sacrament. As the Word is the savour of death to them which receive it unworthily, so the Sacrament is the savour of death to them which receive it unworthily: it never goeth into 
1. Cor. 2. 16.  their mouth, but they are traitors ipso facto, and may say to Hell, this day have I taken possession of thee, because I am guilty of Christ's blood. Therefore it followeth immediately, 
How we should be prepared before we come to the Lord, Table.  Let a man examine himself before he eat of this bread, or drink of this wine: as if he should say, if he which receiveth this Sacrament unworthily, be guilty of Christ's death, like Judas which hanged himself; if these signs be received to salvation or damnation, like the word; the next lesson is to examine yourselves before you Receive, lest you Receive like the son of perdition, which swallowed the Bread and the Devil together. Therefore, let a man examine himself, and so let him eat; that is, let him examine 
Joh. 13. 17.  first, and receive after; for if we should receive the bread of the Earth reverently, how should we receive the bread of Heaven? When Jehonadab came to Jehu his Chariot, he said, Is thy heart upright as my heart is towards thee? So when we come 
1 Sam 9 13  to the Lords Table, he would have our hearts upright 
1 Kings 10 15. Sam. 2. 2.  to him. The Golden Ring sitteth highest at our Table, but the Wedding Garment sitteth highest at this Table. It is safer eating with unwashed Hands, than with an unwashed Heart. The Jews were taught to choose the Lamb of the Pass-over 
Exod. 12. 3. & 6.  on the Tenth Day of the First Month, in which Month they came out of Egypt. And the Fourteenth day after, they were taught to eat him: so they had four Days respite between the choosing and the kill, to prepare and sanctify themselves for the Pass over, which was a Sign of the Lords Supper. This admonished them that the matter (now to be performed) was very weighty, and therefore they were deeply to consider it: for now was the action and sum of all Salvation in handling. If they did prepare themselves so before they did receive the figure of this Sacrament, how should we be prepared before we receive the Sacrament itself? Therefore as Josiah commanded the Levites to prepare the 
2 Chr. 35.  People; so Paul adviseth the People to prepare themselves, that is, to examine whether they have Faith, and Love, and Repentance before they come to this Feast. By this all may see; First, That Paul 
All are bound to know the Scriptures  would have every Layman skilful in the Scripture, that he be able to examine himself by it: for this admonition is not to them which minister the Sacrament, but to all which receive the Sacrament. And the rule by which we must examine ourselves, is the Law by which we should obey: therefore if the Rule be unknown, the Examination must be undone. Our Doctrine must be 
Act. 17. 11. Note.  examined by the Doctrine of the Prophets and Apostles; our Prayers must be examined by the Sixth Petition of Christ's Prayer; our Belief must be examined by the Twelve Articles of Faith; our Life must be examined by the Ten Commandments of the Law. Now, he which hath this Touchstone may try Gold from Copper; 
Exod. 20 1. etc.  but he which hath it not, taketh one for the other: Therefore before Paul's Examine, you had need to learn Christ's Search, Search 
2 Cor. 13. 5. Joh. 5. 39  the Scriptures, and they will lighten you to search yourselves. This is the Doctrine with which I will end, and the necessary Point for which I chose this Text, to teach (if I could) that Christian 
Ters. 28.  Art how to examine yourselves.  
Let a man examine himself before he eat. Here is first an examination: 
The diusion.  Secondly, an examination of ourselves: Thirdly, an examination before we come to the Sacrament. Touching the first, here Paul saith, Examine yourself, but in 2 Chron. 13. he doubleth his charge, Prove yourselves; and again at next word, Examine yourselves: as if he should say, this work must be done whon it is done, because it is never throughly done; and therefore we must double our Examination, as Paul doubleth his Counsel. If a man suspect his Enemy, he will try him with a Question: if that will not search him, he will put forth another: if that be spied, he will move another, like one which putteth divers Keys into a Lock until it open: So he which examineth, 
2 Cor. 11. 14. 1 John 4. 1  must try and try, prove and prove, search and search: for the Angel of Darkness is like an Angel of Light, and we have no way to discover him, but that of John, Try the Spirits. God examineth with trials, the devil examineth with temptations, the world examineth with persecutions; we which are thus examined, had need to examine too. If any man skill not what Examining meaneth, the very word Examine is so pregnant, that it prompteth us how we should examine; for it signifieth to put ourselves unto the Touchstone, as if we would try Gold from Coper. Therefore one saith, that Examination is the Eye of the Soul, whereby she seeth herself, & her safety, and her danger, and her way which she walketh, 
A description of true examination.  and her pace which she holdeth, and the end to which she tendeth; she looks into her glass and spieth every spot in her face, how all her graces are stained; then she takes the water of life, and washeth her blots away. After she looks again, and beholdeth all her gifts, her faith, fear, love, patience, meekness, and marketh how every one doth flourish or whither. If they fade and decay, that she feeleth a consumption; then she takes preservatives and restoratives of prayer, and council, and repentance, before the sickness grow. Thus every day she letteth down a bucket into her heart, to see what water it bringeth up, lest she should corrupt within, and perish suddenly.  
To hear, and read, and pray, and sast, and communicate, is a work of many: but to examine those works is the fashion of few: and therefore Jeremy complaineth, No man saith, what have I done? as if he should say, No man examineth himself. 
Jer. 3. 6.  And therefore in all the Scripture it is said but of one, That he 
Joh 9 28.  feared all his works; as though he durst not think, nor speak, nor do any thing before he had examined what it was, from whence it came, and whether it went; so the more precious 
Mat. 13. 14.  treasure is deeper hid in the ground.  
The second point is to Examine ourselves; Paul saith, Try all 
1 Thes. 5. 21 Mat. 13. 25  things, much more should we try ourselves. The good sower doth sow his own ground, but the bad sower doth sow another man's ground, as the devil did. The Disciples of Christ said, 
Mat. 26. 12 Luke 3. 10.  Master, Is it I? not, Master, is it he? The Disciples of John asked, Master, what shall we do? not, Master, what shall they do? We must obey some, and hear others, and admonish others, and love all; but examine ourselves. That which we apply unto others, the Apostle applieth unto ourselves: for when we speak of an examiner, we intent one which examineth other; when we speak of an accuser, we intent one which accuseth other; when we speak of a Judge, we mean one that judgeth others: but the Scripture crieth, Examine 
1 Cor. 11. 13.  thyself, accuse thyself, judge thyself; that is, be not curious to search a meet in thy brother's eye, but pull out a beam which is in 
Matt. 7. 3.  thine own eye. This doth show that they which sit in God's chair to judge others, commonly have greater fault themselves, than they whom they use to judge: and therefore Christ calleth their fault a beam, and the others a moat. This made David 
Psal. 4. 4.  say, Examine thy heart: thy heart is thine own heart, therefore thou must examine whether thou pray, whether thou watch, whether thou sast; and not whether he pray, whether he watch, whether he fast, as the Pharisee examined the Publican, lest thou have Peter's check, when he examined what John should do, Christ said, What is that to thee; follow thou me. Thou art 
Luk. 18. 11  a private man and hast a private examination, therefore let thy question be, What have I done? and make thy Anatomy of thy 
Joh. 21. 22.  self.  
See beloved, we may not believe ourselves, before we have examined ourselves; for we are falshearted, and the notablest cozener that deceiveth most, for one time that he deceiveth others, ten times he deceiveth himself. Because the flesh is a wily servant, and will lie like Gehezi to his Master, & face him that he hath not sinned, when it cometh from sin; therefore as Elisha examined his Servant, so the soul must examine 
2 Kin. 5. 25  her servant, that is, man must be jealous of himself, and take himself for a liar, for a flatterer, for a dissembler, until he be 
2 Kin. 5. 26  throughly acquainted with himself; for no man is so often bebeguiled as by himself, by trusting his double heart, and taking his own word without further trial. If Paul had bid us examine others, we would have sifted them like Satan. Satan hath desired 
Luk. 22 31  to sift thee, (saith Christ to Peter) so we have a desire to sift others. Even Peter which was sifted of Satan, longed to sift John, and know what he should do, before he hearkened to his own charge. Therefore the help of examination is a needful preservative, altho' we were as sound as Peter. They which are suspected of a crime, do not examine themselves, but are examined of others, lest they should be partial: but a Christian 
1 Cor. 2. 11.  must examine himself of his crime, and be his own judge, his own accuser, and his own condemner: for no man knoweth the spirit of man, but the spirit which is in man, which will condemn him if he be guilty, and tell him all that he hath done, and with mind he did it, and with what mind he did it, and what he deserveth for it. This is the private arraignment, or close sessions, when Conscience sits in her chair to examine, and accuse, and judge, and condemn herself, because she will not be condemned of God.  
Thus holy men have kept their sessions at home, and made their hearts the foreman of the Jury, and examine themselves as we examined others, the fear of the Lord stood at the door of their souls, to examine every thought before it went in, and at the door of their lips, to examine every word before it went out, whereby they escaped a thousand sins which we commit, as though we had no other work. So thou shouldst sit in judgement of thyself, and call thy thoughts, and speeches, and actions, to give in evidence against thee, whether thou be a Christian or an Infidel, a son, or a bastard, a servant, or a rebel, a Protestant, or an Hypocrite: if thou find not faith, nor fear, nor love, nor zeal, when thou examinest thyself, let no man make thee believe that thou art holy, that thou art sanctified, that thou art a Christian, that thou art a believer, that thou art a gospeler, because thou art worse than thou seemest thyself: for every man is partial to himself when he is most humbled.  
Therefore if my heart tell me that I do love God, whom shall I believe before myself? As Solomon saith, No man can 
Pro. 25. 3. 1 Cor. 2. 11.  search the heart of the King: so Paul saith. No man knoweth the spirit of any man, but the spirit which is in man: that is, no man feeleth the heart of man so well as himself. And yet himself, although he have lived with it ever since he was born, doth not know his own heart, unless he examine it narrowly, no more than he knoweth his own bones, or his veins, or his sinews, or his arteries, or his muscles, how many are in his body, or where they lie, or what they do.  
This seems strange that a man should not know his own heart: yet it is true that the best of all doth not know his own heart, tho' he hath dwelled with it from his mother's womb. For Christ saith to his Disciples, you know not of what spirit you are, that 
Luk. 9 11.  is, you think better of yourselves than you are, and know not what the Clock striketh within. There is a Zeal without knowledge, and there is a knowledge without Zeal: There is a Faith without Obedience, and there is an Obedience without Faith, there is a Love without Fear, and there is a Fear without Love, and both are Hypocrites. Therefore as Dalilah 
Judg. 16. 6  searched where Sampson's strength lay, so let every man search where his weakness lieth, and always be filling the empty gap.  
Now this Examination must go before us to the Sacrament. Every meat worketh according as it is digested, and this meat worketh according as it is received. Therefore when Christ had taught what we should do in receiving the Sacrament, now Paul showeth what we should do before we receive the Sacrament. Let a man examine himself. But some will come before they examine themselves: and therefore as the Priests of the Law had authority to put by lame and blind Sacrifices, so the Ministers of the Gospel have power to put by lame and blind Receivers, and he which doth not so, giveth a Sword into their hands to kill themselves. If the Pastor would use this examination duly, it were the only way to make every one examine himself, lest he be put by like Non proficients As Jiphtah discerned the Ephramites, because when they should pronounce Shibboleth, they pronounce Sibb●leth: so all which cannot pronounce Christ, that is, give a reason of their Faith, are to be thrust from this Table.  
There is a Hearing, and a preparative before Hearing. There 
Luk 8. 18. Eccl. 4. 17.  is a Praying, and a preparative before Praying. There is a Receiving, and a preparative before Receiving: which if it be wanting, the Receiver receiveth uncomfortably, the Prayer prayeth idly, the Hearer heareth unfruitfully, like those which do eat before hunger, and drink before thirst.  
This preparative before Hearing, and Praying, and Receiving, doth signify that there is a kind of Physic in these three: for Preparatives are ministered always before Physic, and as the Preparative which goeth before, maketh way to the Physic, or else it would do no good, but hurt: so unless Examination go before the Sacrament, we seal up the threatenings which are written against us, in stead of the promises which are made unto us: for the Sacrament is a seal, and therefore sealeth good or evil, as every other Seal doth.  
The preparative before we receive, is to Examine. As Jobn was the forerunner of Christ, so Examination is the fore runner 
Luk. 1. 76. The second examination. Job 1. 5.  of the Sacrament, like the Harbinger which rideth before to prepare the Room. For if Job commanded his Sons to sanctify themselves before they did come to his Sacrifice, how should we sanctify ourselves before we come to Christ's Sacrament, wherein we are commanded to do as the Lord himself did which instituted it? It is said that the Chamber wherein 
Luk. 22. 12.  Christ did institute this Sacrament, was trimmed; the Chamber wherein the Apostles received this Sacrament, was trimmed: If Judas' chamber, his inner chamber had been trimmed so too, he had received this Sacrament with as much comfort as the other Disciples did: but because his heart was not trimmed: therefore he was the first which was condemned for the unworthy receiving of the Sacrament.  
Adam did not think that Death had been in an Apple, so you 
Gen. 3. 6.  would not think that Death should be in Bread: but as a Coal hath fire in it, beside the Coal itself, which fire doth either warm, or burn; so this Meat hath another Meat in it, beside that which is seen, which doth either save or destroy: therefore he which cometh to this Spiritual Meat, must examine whether he have a spiritual mouth, as well as a carnal mouth, or else he shall receive no more than he seeth, and that which he seeth not shall destroy him.  
No man (saith Christ) putteth new Wine into old vessels, lest the vessels break, and the wine leak. This wine is new wine, 
Mar. 2. 22.  therefore put it into new vessels, holy vessels, sanctified vessels, or else it will leak forth and break the vessel, and thou shalt have no more taste of it, than while the relish of Bread is in thy mouth. When Christ cometh to our house, shall we not look whether our Chamber be trimmed, as the chamber was trimmed against his coming to the Passover? But how shall we trim it?  
When a man takes an Office, he examineth his substance; when takes a Trade, he examineth his skill: when he goeth to fight, he examineth his strength: but these wants are no wants when he goeth to Sacrament. Wilt thou know now upon what articles thou must inquire at that time, that is, how thou shouldst examine thyself.  
As some Prayer may be at all times, and some Rejoicing 
1 Thes. 2. 16 Job 9 28.  may be at all times; so some Examination is at all times. Thus Job examined himself every day, nay, every hour, because he scanned all that he did.  
But there is a special examination before the Sacrament, because it is the Bread which is received to salvation or damnation; because it is the Feast, to which whosoever cometh without 
1 Cor. two. 29. Mar. 22. 11  his Wedding Garment, shall be cast into utter darkness; because it is a seal which sealeth a curse or a blessing.  
Therefore having observed that Examination is the necessariest lesson in Christianity, and less known than other, I have studied since my Sermon to lay down three Examinations which you should use at all times, and a special Examination, for the Communicants Catechism, which leadeth immediately to the Sacrament as a Guest is handed to the Table. In the first Examination I will show thee a Rule how thou shalt try others Spirits, and how thou shalt try thine own.  
Thou shalt try strange Spirits by their manner of speaking, 
The first examination upon the marks of true Spirits and the false in ourselves or others. 1 King. 22. 11. Deu. 18. 22 Mat. 7. 15. Mat. 7. 16.  plainly, or doubtfully, boldly or fearfully: therefore we read that the Oracles of the Heathen had a double meaning, and that the false Prophets never spoke boldly, but where their Patrons were ready to flesh them.  
By the proportion of Faith: For every Heresy is contrary to some Article of our Belief, as every Sin is against some of the Ten Commandments.  
By the event of their Speeches; for they take not effect, as it is said in Deuteronomie, chap. 18. and therefore they are called false Prophets.  
By their Fruits: For none of the false Prophets were good men.  
By their success: for if they be not of God they will come to nought, as the Arrians, and Manichees and Pelagians are vanished, as if they had never been: fortune shall wear out every Doctrine that is not Truth. This is thy rule to try other spirits.  
Thou shalt try thine own Spirit by the motions that it hath to good or evil. For as a good stomach turneth all that it eats into nutriment; and a bad stomach turneth all that it eats into raw humours; so likewise a good mind converteth all that it heareth, and that it seeth, and all that it feeleth, unto some profit: but a bad mind maketh a temptation of every thing: therefore it is said, To the clean all things a clean, and so, to the unclean nothing is clean; that is, they defile themselves with every thing. 
Rom. 14 14 Tit. 1. 15.   
Secondly, By the first cause or preparation which thou hadst unto it; for whatsoever it be, thy thoughts will be where thou lovest: to verify that saying, Where are man's treasure is, there will be his 
Mar. 6. 21.  heart: for lightly, the beginning is a picture of the end, and the act is like the thought which set it a work.  
Thirdly, By the manner of the consolation in it, whether it be of Knowledge, or Ignorance, whether it be constant, or mutable, calm, or boy sterous, simple, or mixed: for as a clear Fountain yieldeth clear streams, so a pure Heart hath pure joys.  
Fourthly, Whether it bring to Christ, or take any thing from him to thyself, like all the parts of Popery, which mangle his honour either to Angels, or to Saints, or to Pope, or to Images. If it abide all these questions, and draw thee not from any good, than thou mayst say it is from God, water the seed, O Lord, which thou hast sown. This is the fruit of thy first examination. In the second, by making thee discern whether another be a Christian, I will teach thee to know whether thyself be a Christian; which that thou mayst reach to, observe this direction, and thou shalt see of what side thou art.  
It must needs be, that they which walk to contrary ends, should go divers ways: therefore there be more differences 
The second examination upon the difference between the wicked & the godly. Num. 22. 19 Mat. 26. 39 Rom. 1. 17. jam. 29. 1.  between the children of God, and the children of the world, than there be between men and beasts.  
First they are distinguished in will: for the wicked strive to bring Gods will to their will, like Balaam, which when he had an answer, stayed for another; but the faithful labour to bring their will to Gods will, like Christ which said; Not as I will, but as thou wilt.  
They are distinguished in Faith: All men have not faith (saith Paul) but the just live by faith: as if he should say, the just believe, and the unjust believe not. The just believe, and apply that they believe to themselves; the wicked may believe like the Devils, but their faith is like the gadding Hen, which carrieth her Eggs to other, and never layeth at home: so they believe that other shall be saved, but not themselves.  
They are distinguished in Hope: for because the wicked hope 
3  not for any mends of God, therefore they never defer their 
Matth. 6.  reward: but if they do any good, they are trumpets of it themselves, for fear it should be blazed enough: and therefore Christ said, that the Pharisees had their reward already, because they 
2 Tim. 3.  were boasters of their works: and if they do not good but evil, yet they would be magnified as much for evil, as others are for good. But the faithful are likened to Handmaids, which wait their reward: Their left hand seeth not when their right hand doth 
Psal. 123. Matth. 6.  well, and they are afraid to take honour of men, for losing their honour with God, like John Baptist, which made his Virtues 
Joh. 1. 12.  meaner than they were, and debased himself, when he might have got a name above his Lord.  
They are distinguished in Obedience: therefore Christ teacheth 
Mat. 7. 17.  us to judge men by their fruit, as an unfallible Rule: for the evil. Tree will bring forth evil Fruit, and the good Tree good Fruit, and neither change his property, although the evil Fruit is sometimes beautiful, and the good Fruit sometime blasted. All slip, but in the wicked one Sin teacheth another, and in the faithful one Sin preventeth another.  
They are distinguished in Repentance: for the wicked do but weep for their Sins past, but the godly purpose to sin no more: so Pharaoh, Saul, and Judas said, I have sinned: but Sadrach, 
Exo. 10. 16. 1 Sa. 15. 30. Mar. 17. 3. Dan. 3. 18. Isa. 51. 17. Rom. 2. 5. Luk. 8. 30. 2 Kin. 5. 18. Matt. 14 3.  Meshech, and Abednego said, We will not sin: therefore the Heart of the godly is called a contrite Heart, but the Heart of the wicked is called a Heart that cannot repent. Beside, as Christ cast out a Legion of Devils at once, so the godly would be purged for all their Sins together; but the wicked never consent to leave all, but as Naaman said, Let the Lord spare me in this, so ever he excepteth one Sin, which is his beloved Sin; like Herod, which reform many things, and yet would not leave his Brother's Wife. 
6.   
They are distinguished in Charity: for ye shall never see the wicked love their Enemies: and therefore when the Pharisees 
Mat. 5. 43. Luk 6. 32.  could not love their Enemies, they taught that men might hate their Enemies: and Christ speaking of Publicans and Sinners, exhorteth his Disciples not to love like them, because they loved none but their friends.  
They are distinguished in Prayer: for the wicked cannot pray, 
Psal. 14. 4. Z●ch 12. ●0 Rome 8. 16.  therefore David saith, They call not upon the Lord: as if they had not the spirit of Prayer: and therefore Christ calleth their prayer babbling, for they think not of God when they speak unto him  
They are distinguished in Patience: no Hypocrite can bear 
8. Gen. 4. 13. Act. 16. 25.  the Cross, but saith like Cain, It is heavier than I can suffer: but Paul and Silas sing in Prison for a faithful man would have something to humble him, and rejoice to bear his Master's marks, because the wounds of a Lover are sweet. 
Gal. 6. 17.   
They are distinguished in the Use of Adversity: for this is a 
9  proper and peculiar mark of God's Children, to profit by affliction: and therefore we read not in all the Punishments of the wicked, that one of them said like David, It is good for me that I 
Psal. 119. ●1.  have been afflicted.  
They are distinguished in Humility: for the wicked are not humbled before the Cross, like Pharaoh that never sorrowed, 
10. Exo. 8. 15.  but when he suffered: but the Apostles learned Humility of their Master, before their Persecution came. 
Mat. 11. 29.   
They are distinguished in their Judgement of the Word: for to the wicked it seemeth the hardest, and simplest, and unpleasantest 
11.  Book that is: and therefore St. Paul saith, That it is foolishness 
1 Cor. 1. 18.  unto them: but to the godly it seemeth the wisest, and cloquentest, and sweetest and easiest Book of all others, as though God did suddenly bring the understanding of it to them, as Jacob said of his Venison: according to that, He that will do his will 
Gen. 27. 20. Joh. 7. 17.  shall know his Doctrine.  
They are distinguished in their Judgement of God: the wicked 
12.  are persuaded now and then of God's Mercy for the present time while they feel it, as the Jews praised him always, when he did 
Ex. 15. 20.  as they would have him; but they cannot persuade themselves that God will be merciful to them still, like Job, which said, 
Job 13. 15. Pro. 14. 32.  Though the Lord Kill me, yet will I trust in him: therefore the hope of the righteous is called hope in death. Beside, if the wicked love God, it is but for his benefits, as Saul loved him for his Kingdom. And this is always to be noted, that in the wicked, the fear of Hell is greater than is their hope of Heaven: but in the 
Pro 23. 18. 1 Sam. 10. 6  faithful, the hope of Heaven is greater than the fear of Hell.  
They are distinguished in their Delights: for the sport of the ungodly is folly, like Belshazzer's, and therefore when they are 
Dan. 5. 4.  sick or troubled, they never run to the Word for comfort, as though God's Promise pertained not to them; but to Feasts, or Tables, or Tales, or Mnsick, as Saul did to the Harp. But all 
1 Sam. 16. 23.  the Delights of the godly are like David's Dance about the Ark; they are never merry but when they are doing well; nor at 
2 Isa. 6. 14. Gen. 51. 28.  peace, but when their Prayers have overcome God, like Jacob.  
They are distinguished in their Opinions of Death: for the faithful 
Phil. 1. 23. Luke 2. 29.  long to be dissolved, and although they might live for ever in continual Prosperity, yet they would not stay so long out of Heaven: but the wicked would never be dissolved, because Death comes always unto them like a Jailor to hale unto Prison, as Achab said to Michaiah, That he never prophesied good to 
1 Kin. 22. 8.  him. Hereby a man shall know whether he have Faith: for if he do believe the Promises, he will be glad to receive them.  
They are distinguished in their sense of Sin: wicked men feel the lothsomness of their Vices, but none but the faithful feel the defects of their Righteousness. The natural man never complaineth of his good works, but vaunteth of them: but a godly man findeth fault with his Prayers, and his Alms, and his 
Esa 64. 6. Psal 16. 2. Mat. 4. 12.  Watches, like Isaiah, that said, his Righteousness was like a menstruous Cloth. As Christ met the Temper in the Wilderness, a place of Prayer, and Fasting, and Meditation: so a godly man meeteth the Tempter in his Prayer, and in his Fasts, and in his Meditations, that is, he finds some let, or spot, or want in all his Devotions. Therefore unless thy Righteousness mislike thee as well as thy Profaneness, know that yet thou art no farther than the wicked.  
They are distinguished in their Ends: for the Children of God propose the Glory of God, and levelly all their Thoughts, and Speeches, and Actions, as if they were Messengers sent to carry him presents of Honour.  
Thus did David when he said, All that is within me praise the 
Psal. 103. 1  Lord. As though himself had rather been without praise than his Master: but the Children of the World set up their own Glory for their mark, like Nebuchadnezzer, which said, For the 
Dan. 4. 27.  honour of my Majesty, Dan. 4. 27. Therefore they speak, and look, and walk, as if they did say to their Tongue, and Eyes, and Feet, and Apparel, as Saul said to Samuel, Honour me before this 
1 Sa. 15. 30  People.  
Lastly, They are distinguished in Perseverance: for the Zeal of the wicked lasteth not, and therefore God saith, They are 
Exod. 2. 38.  soon turned out of the way: but the Zeal of the faithful was represented by the fire of the Temple, which never went out. By these differences thou mayst see how much thou dost differ from 
Levit. 6. 12  the wicked, or whether thou be of their band.  
Then come to the Third Examination: as the Devil tempteth 
The third Examination. Mat. 4. 9  thee, to see what thou wilt do for him, so thou must tempt thyself, and get of thy Soul what it would do for God, and what it should suffer for him, which hath suffered Death for it. Therefore here we will set down certain Interrogatories, whereof thou shalt examine it. 
Josh. 24. 15   
First, Whether thou hast the heart of Joshua to worship God; as boldly as thou dost, though all the World did renounce him, and every one did mock thee as they did Noah, while he built the Ark? 
Mat. 26. 70   
Whether thou wouldst not deny Christ as Peter did, if thou were in Peter's straits, and nothing to succour thee but policy? 
Josh. 7. 8. 1.   
Whether thou wouldst not steal, if thou didst see a Booty as fit as Achan, which thou mightst catch up, and no one spy thee? 
2 Kin 5. 16.   
Whether thou wouldst refuse a Bribe like Elisha, if thou didst meet with one which were as willing and able to give it as Naaman? 
Luk 16. 6. Although this is a Parable, yet it carrieth the signification of a History. 2 Sa. 11. 4.   
Whether thou wouldst not deceive, if thou were in such an Office as the false Steward, whose Master referred all unto him, and knew not when he kept any thing back?  
Whether thou wouldst not fulfil thy Lust as David did, if thou hadst the opportunity and allurement, and mightst do it without danger of Law like a King, as David might?  
Whether thou wouldst not tell a Lie, as Abraham did, if it stood upon thy Life, which made him twice dissemble that his Wife was his Sister, lest he should die for her beauty?  
Finally, if it should be said unto thee, as the Devil said to 
Gen. 12. 13 Gen. 20. 2.  Christ, All these will I give thee, if thou wilt fall down and worship me: that is no more, but if thou wilt Sin, whether thou wouldst 
Mat. 4. 9  yield or no?  
If thou hast sinned thus and thus before, I will not say, therefore 
Psa 66. 18. 1 Kin. 18. 26.  the Lord will not hear thee. But David saith, If I regard Wickedness in my heart, the Lord will not hear me, that is, if for any cause a man purpose and carry a mind to sin when he is tempted, the Lord is so far from helping him, that he will stand like Baal, as tho' he did not hear him: for he hath a Traitor's mind as deep as any, which thinks, for a Dukedom I would betray my Prince, though he never play the Traitor in his life. Thus you have heard how to try Spirits, and how to discern a Christian from an Hypocrite, and how to oppose your Hearts, that ye may be sure to judge rightly what ye are.  
Now we come to that Examination, which is the Epitome 
The fourth Examination.  or Abridgement of all these, for memory is short, and all are not of one strength: but some run, and some go, and some creep, and all do well, so long as they strive to perfection. The matters whereof principally the Mind should be examined before 
Heb. 61.  the Sacrament, are these.  
First, Whether thou have Faith, not only to believe that 
The receivers Articles.  Christ died, but that he died for thee: for as the Scripture calleth him a Redeemer, so Job calleth him his Redeemer.  
The Second Article is, whether thou be in Charity, not 
Esa. 59 20 Job 19 25.  whether thou love them which love thee; but whether thou love them which hate thee: for Christ commandeth us, To love 
Mat. 5. 44.  our Enemies.  
The Third Article is, whether thou repent, not for thy open and gross Sins, but for thy secret Sins, and petty Sins, because 
Mat. 12. 36  Christ saith, That we must give account for every idle word.  
The Fourth Article is, whether thou resolve not to sin again for any cause, but to amend thy evil Life, not when Age cometh, or for a spurt, but to begin now, and last till death: for Christ is Alpha and Omega, both the beginning and the end, as 
Rev 22. 13  well in our living as in our being, which hath made no promise 
Rev. 2. 11.  to them which begin, but to them which persevere.  
The last Article is, whether thou canst find in thy heart to die for Christ, as Christ died for thee: for we are bid not only 
Luk. 12. 38 2 Tim. 3. 4.  to follow him, but to bear his Cross: and therefore we are called Servants, to show how we should obey: and we are all called Soldiers, to show how we should suffer.  
These are the Receivers Articles, whereof his Conscience must be examined before he receive this Sacrament: happy is ●●e which can say, All these have I kept: for the Dove was not 
Mat. 19 20 Gen. 8. 11.  so welcome to Noah, as this man is to Christ. But if thou find ●ot these Affections within, but a Nest of Vices, leave thine ●●ffering at the Altar, and return to thine Examination again: 
Mat. 5. 24.  ●or thou art not a fit Guest to sup with the Lord, until thou 
Mat. 22. 11  ●ave on this Wedding Garment.  
How is it then, that some regard their other Garments more 
The preparation of Country-folk before they receive.  ●●an this? St. Paul saith, Examine yourselves, and they examine their Apparel: if they have new clothes in the country, ●●en they are ready to receive. I have known many kept ●●om the Sacrament a whole Year together by their Masters, for nothing, but for want of a new Suit to set them forth with their Fellows.  
Others respect whether it be a fair Day, that they may walk after Service, making that Day upon which they Receive, like a Scholars Thursday, which he loves better than all the days in the Week, only because it is Playday. Thus like the Jews, They sit down to eat and rise up to play, that as Christ calleth the Pharisees Prayer Babbling, Matth. 6. 7. so their receiving may be called Dallying.  
When they have the Sacrament in their Belly, they think that all is well, as Micah, when he had a Levite in his House thought that God loved him: but as the Levite did not prof●● him, because he received nothing but the Levite, so the Brea● 
Judge 17.  and Wine do them no good, because they receive nothing b●● Bread and Wine for want of Faith. Marvel not then if yo● have not felt that comfort after the Sacrament, which yo● looked for, for it is comfortable to none but to them whic● prepare their Hearts and examine themselves before, because is not the Mouth but the Heart which receiveth comfort.  
Now it may be the most that are here have brought Mouth and not a Heart, these go away from the Sacrament despite Christ, as Judas went from the Sacrament to betr●● 
Joh. 13. 30.  him.  
The other go away like one which hath received a cheer Countenance of the Prince, all his thoughts are joy, and t● Countenance of the Prince is still in his Eye. As he which h●● eaten sweet Meat, hath a sweet Breath: so they which ha●● eaten Christ, all their sayings and doings are sweet, like a Perfume to men, and Incense to God, their peace of Conscience and joy of Heart, and desire to do good, will tell them w●●ther they have received the bare signs, or the thing signified.  
Every one which receiveth this Sacrament, shall feel him better after it, like the Apostles: or else he shall find him 
How a man shall know whether he have received well.  worse after it, like Judas. Hereby ye shall know whether have received like the Apostles, or like Judas. Thus we 〈◊〉 ended the Doctrine, of the Lord's Supper. Now if you can remember all that I have said, yet remember the Text: 〈◊〉 is, examine yourselves before you receive the Sacrament 〈◊〉 after  
FINIS.