A TREATISE OF THE LORDS Supper, in two Sermons.  
Imprinted at London by R. Field for Thomas Man, dwelling in Paternoster row, at the sign of the Talbot. 1591.   

To the Reader.  
IN the first sermon the adversary is confuted.  
In the second sermon the Communicants are prepared.  
In both are many observations, and the words of the text expounded.  
Now labour for thyself as I have laboured, for thee, I would have thee profit somewhat more by this book; because it hath weakened me more than all the rest. Farewell.   

A Treatise of the Lords Supper; in two Sermons.  
The first Sermon.  1. Cor. 11. 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 days in remembrance of me.  
THE Word and the Sacraments are the two breasts wherewith our mother doth nurse us. 
The two breasts of the Church.  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, & 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, 
Matth. 9 20.  touching the hem of Christ's garment, drew virtue from Christ 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. 
2. Chro. 35. 6.  Therefore as the levites 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 & fullest declaration of this Sacrament in all the scripture.  
The Lord jesus in the night, &c:  
The sum of all these words is, 
The division  the institution, and use of 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 Disciples, etc. then the end why he did institute it, for a remembrance of his death.  
Touching the author, 
The Author.  he which is signified by it, was the author of it. The Lord jesus hath bid us to supper, 
john. 1. 27.  I am not worthy (saith john) to lose his shoe; so we are not worthy to wait at his trencher, and yet he will have us sit at his table. To him belongeth the power to ordain Sacraments in his Church, 
None but Christ may ordain Sacraments.  because he fulfilled the Sacraments of the Law. When Christ came the Passeover ceased, because he is our Passeover, that is, 
john. 1. 29.  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. 
Revel. 7. 14.  Now these two sacraments are fulfilled, he hath appointed two other Sacraments for them: in steed of the paschal Lamb, which the jews did eat, 
john. 1. 29.  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 faith that Christ died to possess them of life. The breaking of the bread, doth signify the wounding of his body: the pouring 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 steed of Circumcision, 
Gen. 17. 10.  which began at Abraham, he hath ordained Baptism, 
Who was therefore called john the Baptist.  which began at john, a more lively representation of the true circumcision of the heart, because it representeth unto us the blood of Christ which washeth our souls, 
Matth. 3. 1.  as the water in Baptism washeth our bodies. 
Revel. 1. 5.  
Revel. 22. 14.   
Touching the time: 
Time.  In the night (saith Paul) therefore this Sacrament is called The Lord's Supper, 
Verse. 23.  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, 
job. 3. 3.  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, 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; & is there a night now for us to kill & betray him? That was a dark night, when men went about to put out the son which brought them light. Who can but wonder, to see how Christ, & they for whom Christ came, were occupied at one time? when they devised mischief against him, & 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, 
Why this sacrament was instituted at night.  is, because that was the time appointed by the Law to eat the Passeover, which was like a predecessor of this Sacrament. 
Why it was deferred till his last night  The reason why he deferred until his last night, was, because the Passeover 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 Passeover, which was a sign of his suffering, 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 overnight both in the Passeover, and in the Sacrament was so lively resembled unto them? If any from this do gather, 
Why we receive not the Lords supper at night.  that 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 Passeover. 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 & decency.  
Touching the manner, 
Vers. 23. 24.  He took bread, and when he had given thanks, he broke it, and gave it unto them. He would not eat it, nor 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? 
1. Thes. 5. 18.  In all things give thanks (saith Paul) whereby we declare, that all things come from God: 
Note.  but the wicked believe easier that God doth take, than that he doth give, and therefore they never pray hearty unto him for any thing, nor feelingly thank him for it. For which the Lord complaineth, saying: I have loved you, 
Mala. 1. 2.  yet ye say, wherein hast thou loved us? Showing, that we are worse than the Ox, 
Esay. 1. 3.  which knoweth his feeder. And if we acknowledge all things from God, 
Gene. 19 20.  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 fowls, and fishes, and beasts, in their belly: for if a count of all were kept, for one that prayeth, 
Luke. 11. 3.  Give us this day our daily bread, a hundred take their bread, and meat, & sleep to, 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, 
Note.  and lawful to eat. So when thou servest God, than it is lawful for thee to use God's blessings, than 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 of a Psalm. 
Mat. 26. 30.   
It followeth, This is my body. Here is the fruit of his thanks before, he prayed that the bread and wine might be blessed, 
Gene. 27.  & they were blessed. As Isaaks blessing showed itself upon jaakob 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 convey his body, and himself unto us. The efficacy of this blessing is in this Sacrament ever since, sanctifying it unto us as well as it did to the Apostles, 
Luke. 22. 32.  even as Christ's prayer stayed Peter's faith after Christ was dead.  
Now ye have heard the meaning of these words, He took bread, and blessed it, and broke it, and gave it: you shall see with what a mystical resemblance they unite Christ and us. First, as Christ in the Supper took bread to feed us: 
Heb. 2. 16.  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, powered forth most rich & precious graces into it, to make it food of life unto us. 
john. 17. 19  Thirdly, as Christ when he had blessed the bread, broke the bread: so Christ when he had filled his body with most precious graces, broke it up like a rich treasure house, his hands by the nails, his back by the stripes, his head by the thorns, 
1. Pet. 2. 24.  his side by the spear; that out of every hole a river of grace and goodness might issue & flow forth unto us. 
Ephes. 3. 17.  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 the work of our redemption. When we see the Minister break the bread to sustain our bodies: we must conceive that Christ in his death broke his body to refresh our souls. When we see the Minister give the bread to our hands, 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, & 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 this Scripture how they make against Transubstantiation, that you may see them slain like Goliath with their own sword. 
1. Sam. 17. 51.  Even as god made Caiphas speak against himself; 
john. 18. 14.  so the Scriptures which heretics allege, do make against themselves, 
1. King. 18. 28.  like the Baalites which wounded their own flesh. 
Heretics allege scripture like the devil.  I may liken their allegations to Satan's, when he tempted Christ in the Wilderness, he alleged but one sentence of Scripture for himself, 
Matth. 4. 4.  and that Psalm out of which he borrowed it, 
Psal. 91. 11.  makes so plain against him, that he was fain to pick here a word, & there a word, & leave out that which went before, & skip in the midst and omit that which came after, or else he had marred his cause. The Scripture is so holy & pure, & true, that no word, nor syllable thereof can make for the devil, or for sinners, or for heretics: yet as the devil alleged. Scripture, though it made not for him, but against him; so do the libertines, and Epicures, and heretics, as though they had learned at his school. Now there is no sentence of the Scripture, which the wiser Papists allege boldly for their Transubstantiation, but this, that Christ said, This is my body, 
Matth. 26. 26.  by which they may prove as well that Christ is a door, because he saith, 
john. 10. 7. 9  I am the door: or a vine, because he saith, 
john. 15. 1.  I am a Vine; for his sayings are like. Figurative speeches must not be construed literally, but this is heretics fashion. If you mark, you shall see throughout, that all the testimonies which the Papists allege for their heresies, 
Note.  are either tropes, or figures, or all gories, or parables, or allusions, or dark speeches; which when they presume to expound allegorically, or literally, without conference of other Scriptures, than 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 perverted: therefore we see that Eve never erred, 
Gene. 3. 3.  until she corrupted the text.  
Now we will enter the lists with our adversaries, & see whether these words do prove that the bread and wine are turned into Christ's body. 
Arguments against Popish Transubstantiation.  Paul saith, jesus took bread well then, yet 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 broke 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 broke, 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, then he said, This is my body: what did he call his body? the bread which they did eat; well then, yet it is bread. If it be bread all this while, when he did take it, and bless it, and break it, and give it, and they did eat it, when is it turned into his body? 
Matth. 22. 34  here 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, 
Mar. 14. 25.  I will drink no more of the fruit of the vine. Here Christ saith, that it was the fruit of Vine 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, 
1. Cor. 10. 4.  for he saith, They all did eat the same spiritual meat, and all drink the same spiritual drink. 
Vers. 3. 4  Strait he saith, that this meat and this drink was Christ. 
Vers. 4.  Mark that he 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, & 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 it signifieth is a heavenly thing. This shall appear in all examples, as in Paradise there was a very Tree for the sign, 
Gene. 2. 9  and Christ the thing signified by it. 
Gen●. 17. 11.  In Circumcision there was a cutting off of the skin, and the cutting off of sin. In the passover there was a Lamb, 
Exod. 12. 3.  and Christ. In the Saboth there was a day of rest, 
Exod. 23. 11.  & eternal rest. In the Sacrifices there was an offering of some beast, 
Heb. 9 13.  and the offering of Christ. In the Sanctuary there was the holy place, 
Exod. 30.  and heaven. 
Exod. 25. 24.  In the Propitiatory there was the golden covering▪ & Christ our cover. In the Wilderness there was a Rock yielding water, 
Exod. 17. 16.  and Christ yielding his blood. 
Mat. 3. 16.  In the Apparition there was a a Dove, 
john. 6. 49.  & the holy Ghost. In the Manna there was Bread, and Christ. In Baptism there is very water which washeth us, 
john. 1. 33.  and Christ's blood washing us; so in the Supper of Christ there is very Bread & Wine for the sign, 
1. Cor. 11. 19  & 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 Pass over and the Lords Supper, because this was figured by the other. 
Exod. 12.  Now, the jews had in their Passeover, Bread, and Wine, and a Lamb; so Christ instituting his Supper, 
Mat. 16. 26.  left bread and wine, and a Lamb, which name is given to himself, 
john. 1. 29.  because he came like ● Lamb, and died like a Lamb.  
Again, if Christ's very body were offered in the Sacrament, them it were not a Sacrament, but a Sacrifice; which two differ as much as giving, and taking: for in a Sacrifice we give, & in a Sacrament we receive, and therefore we say our Sacrifice, and Christ's Sacrament.  
Again, every Sacrifice was offered upon an Altar. 
Exod. 27.  Now mark the wisdom of the holy Ghost, lest we should take this for a 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's 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 whiteness, and hardness, and roundness, and coldness? None of them say that it is the whiteness, 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. Ephes. 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 patriarchs 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 ●urned into blood, but the cup to.  
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, 
john. 6. 54.  because Christ saith, He that eateth my flesh and drinketh my blood hath life everlasting.  
Again, if they would hear an Angel from heaven: when Christ's body was glorified, an Angel said to the women, 
Mat. 28.  He is risen, and is not here, 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, 
john. 6. 68  Whither shall we go from thee? I mean we need not to go to any other expositor of Christ than Christ himself. Therefore mark what he saith: 
john. 6. 60.  At first when Christ said, that he was the bread of life, & that all which would live must eat him, they murmured until he expounded his words; and how did he expound his words? 
john. 6. 35.  Thus, He that cometh unto me hath eaten, and he that believeth in me hath drunk. After when he instituted this Sacrament, in like words they 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, & 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; 
john. 6. 63.  so it 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 forbidden 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, 
Aug. upon the 3. Psalm.  the Lord doubted not to say, this is my body, when he gave only a sign, or Sacrament of his body.  
Tertulian saith, 
Tert. against Martion the 4. book. 4. book 4. ca of Sacraments.  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, 
In his first Dialogue.  after the consecration, the mystical signs do not cast off their own nature, but abide still in their first substance and form.  
Origene saith, 
Upon the 15. of Mat.  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, 
Irenae. 4. book cap. 34. against Valentinus.  that it hath two things in it, one earthly, and the other heavenly.  
Cyrill saith, 
Ad ob. Theod.  Our Sacraments avouch not the eating of a man. 
Anathematis.   
Cyprian saith, the Lord calleth bread made of many grains, 
1. book of Epi.  his body, & called wine made of many grapes, his blood.  
Athanasius saith, 
In that Gospel whosoever speaketh a word, etc.  Christ made mention of his ascension into heaven, that he might withdraw his disciples from corporal and fleshly eating.  
chrysostom saith, 
Hom. 60. to the people of Antioch.  God giveth us things spiritual under things visible & natural. 
To Caesarus the Monk.  And again, being sanctified, it is delivered from the name of bread, & is exalted to the name of the Lords body, although the nature of the bread still remain.  
And because they believe that the Pope cannot err, 
Against Eutiches the Heretic.  Pope Gelasius setteth to 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 other side did so trouble three arch papists, Biel, Tonstal, and Fisher, 
Upon the Canon lect. 40.  that Gabriel Biel saith, how the body of Christ is in the Sacrament, is not found in the canon of the Bible.  
Tonstal saith, 
1. book of the Sacr. pag. 46.  It had been better to leave every man to his own conjecture, as they were before the Council of Laterane, than to bring in such a question.  
Fisher saith, 
Against the captivity of Babylon made by M. Luther  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, 
Luk. 19 22.  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. 
The Papists allegations for the real presence.  Because they cannot tell how the bread and wine should be 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, 
Exo. 4. 8. & 21  because it may be seen like a sign, and the word signifieth a wonder, as though we did see some thing to 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 Augustine, whom they so much honour, gathered all the miracles which are written in the scripture, & yet amongst all, speaks not of this; therefore than it was counted no miracle: but Paul speaks of lying miracles, 
2. Thess. 2. 9  and this is one of them.  
If they say that Christ can turn 
Object.  bread and wine into his body, 
Object.  & therefore he doth. 
Answer.  First they must prove that he 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. 
Mar. 1. 40.  The Leper did not say to Christ, If thou can, thou will; but, If thou wilt thou canst.  
But the question which they think can not be answered, like their invincible Navies, 
Object.  is this. If the bread be not his body, why doth he call it his body? Resolve this knot & all is clear. 
Answer.  Mark then and we will lose it as well as we can: He saith, This 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 body and blood, 
Object.  why doth he speak so darkly? he might have spoken plainer.  
I answer, 
Answer.  though this seem dark to Papists, yet it was not dark to the Apostles, they understood his meaning well enough, and all the rest for 1215. years after Christ, before Transubstantiation was spoken of. 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, 
Luk. 8. 9  master, what is the meaning? but they 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 Passeover, 
Mat. 26. 17.  in place whereof this Sacrament succeeded, and therefore presently after they had eaten the Passeover, Christ instituted this Sacrament to be used for it. Christ (I say) called the Lamb the Passeover, and yet the Passeover was this, an Angel passed over the houses of the Israelites, and struck the Egyptians: 
Exod. 12. 27.  this was not a Lamb, and yet because the Lamb was a sign of this Passeover, as the bread & wine is of Christ's body therefore Christ called the Lamb the Passeover, as he calleth the bread and wine his body.  
Again, 
Gen. 17. 13.  Circumcision is called the Covenant, & yet Circumcision was nothing but the cutting away of a skin: but the Covenant is, In Abraham's seed all nations shall be blessed, 
Gen. 12. 3.  I will be their God, and they shall be my people, I will defend and save them, and they shall serve & worship me. This is not Circumcision, & yet as though Circumcision were the Covenant itself, it is called the Covenant, because it signified the Covenant, so bread and wine are called Christ's body, because they signify Christ's body.  
Again, 
Tit. 3. 5.  Baptism is called regeneration, and yet baptism is a dipping of our bodies in water; but regeneration is the renewing of the mind, 
1. Cor. 6. 11.  to the image wherein it was created: this is not Baptism, and yet as though Baptism were regeneration itself, it is called regeneration, because it signified regeneration: so the bread and wine are called Christ's body, because they signify Christ's body.  
Again, 
Luk. 22. 20.  the Cup is called the new Testament, and yet the Cup is but a piece of metal, filled with wine: but the new Testament is, 
john. 3. 36.  He which believeth in the Son, shall be saved this is not a Cup, 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 & wine are called Christ's body, because they signify Christ's body. They which knew that the Lamb is not the Passeover, though Christ called it the Passeover; that Circumcision is not the Covenant, though God called 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, 
Matth. 26. 26.  This is my body. may as well say, that the Lamb is the Passeover, because Christ calleth it the Pass over, that Baptism is regeneration, because Paul calleth it regeneration, that the 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 Eremite, why can the Papists understand me, and not understand Chrst? What a dark and strange, and intricate, and incredible speech had this been for them to understand grossly, & 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 ●aue required more words, and made ●hem come again, with Master, what 〈◊〉 the meaning? 
Luk. 9 8.  for they were not so ●structed yet before the resurrection, ●o believe every thing without questioning, if it were contrary to sense and reason: but as they asked, who had given him any meat, 
john 4. 33.  when 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 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, 
Luk. 24. 39  he saith This is my body: and yet his body standeth before 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, and a rock, and a door, and a window, and a Vine, so they could pick out his meaning, when he said that bread was his body: for he had told them before, 
john 16. 5.  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 john. 
john. 6. 35.  Mark this eating by faith, and all the strife is ended. Flesh and blood indeed 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 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 Transubstantiation upon these words of Christ, 
Marth. 26. 26.  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; 
Neither Christ's mortal body, nor his immortal body, can be in the same.  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 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 them. If they say that they receive his glorified body, than they must she from this Text, for at that time Christ had no 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 hath any such body, judge you. Here they stand like a fool, which cannot tell one his tale; Nebucadnezar dreamt a dream and knew not what it meant. 
Dan. 4. 15.   
Beside, I ask them to whom Christ spoke when he said, 
Mar. 14. 24.  This is my body. Mark saith, he spoke to them, that is, to his Disciples: well then, if these words, This is my body, were not spoken to the signs, but to the persons, 
Christ spoke not to the bread and wine, but to his disciples.  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, 
More in the Lord's Supper than bread and wine.  is there nothing in the Sacrament but bread and wine, like a hungrey 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. 
1. Cor. 10. 16.  Therefore there is more in Sacramental bread, than 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 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 unto him, as though we were but one body. 
A similitude  As the spouse doth not marry with the lands & goods, but with the man himself, & being partaker of him, is made partaker of them: so the faithful do not only marry with Christ's benefits, but with Christ himself, & being partakers of him, they are made partakers of his benefits: for Christ may not be divided from his benefits, no more than the Sun from his light. 
Rom. 8. 32.  It is said, the Father gave us his son, and so the Son giveth us himself. 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 three men walked in the midst of the furnace, 
Dan. 3. 25.  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. 
A similitude  For example thou makest a bargain with thy neighbour for 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, & 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, 
Another similitude.  thou hast an Obligation in thy hand, & I ask thee, what hast thou there? and thou sayest, I have here an hundredth pounds: why (say I) there is nothing but paper, ink, and wax: oh but by this sayest thou, I will recover an hundredth pounds, that is as good. So beloved, this is as good, that under these signs, you receive the virtue of Christ's body & 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 any 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 is fit to apprehended him whom we see not but faith: and therefore one of their own pillars said, 
Augustine.  Believe, & thou hast eaten. Faith doth more in Religion than the mouth, or else we might say with the woman, Blessed are the breasts which gave thee suck, 
Luke. 11. 27.  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, 
Luke. 8. 21.  Blessed are the breasts which gave thee suck, he replied unto her, Blessed are they which hear the word of God, and keep it, these are my brethren, 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, & thou shouldest say as this woman, Blessed is the body which hath thee in it, nay would Christ say, Blessed is the heart which 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 thy belly, where thou canst not see him? 
Note.  Must the Sun needs come to us, or else cannot his he●●● 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, 
john. 16. 7.  It is good for you that I go from you; therefore away with this carnal eating of spiritual things. 
Prou. 31. 29.  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 must 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 whither Christ's body be in the Sacrament, 
A way to know whither Christ's body be in the 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, 
john. 20. 27.  so sense discerneth of sensible objects. As Christ taught Thomas to judge of his body, so may we & so should they: therefore if you cannot see his body, nor feel his body, you may gather by Christ saying to Thomas, that he would not have you believe that it is his body, for my body (saith Christ) may be seen, & felt. And thus Transubstantiation is found a liar.  
Now if you ask me, 
Why Christ calleth the bread his body.  why Christ calleth the sign by the name 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 seethe 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 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 these Seals of Christ, doth not worship Christ, but despise 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, 
Vers. 24.  Do this in remembrance of me, that is, these 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 must 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. 
If Christ's body were in the Sacrament, it were not a Sacrament but a sacrifice.  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 be called a sacrifice as his once offering was: but because it is but a remembrance of his sacrifice, therefore it is called a 〈◊〉 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 them, and when it was glorified ascended up unto 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 become a Camel: for it is a greater work to make God, than to make the world. 
Mat. 24. 23.  Therefore as Christ saith, When they tell you, here is Christ, and there is Christ, believe them not: So when they tell you that Christ is in heaven, and that Christ is in earth, in this place and that place, believe them not: for Elias ascension was a figure of Christ's ascension, 
2. King. 2. 17.  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 can not find Christ's body, although 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 to Marie, 
john. 20. 17.  Touch me not, because his body was glorified, that is, not to be touched with fingers any more, but with faith. Therefore we read of none which 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 they allege for Transubstantiation, doth make against Transubstantiation, whereby if Antichrist doth signify them which are against Christ, you see who may be called Antichrist. There is no question in Popery (except Purgatory the Pope's Publican & 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, & some another, like the Midianites which fought one against another. 
judg. 7. 22.  And no 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 3. in the year of our Lord▪ 1215. 
A monster of his age.  so many years passed before Transubstantiation was named, & then a Pope set it first on foot so it came out of Rome the grandam 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 Scripture, 
Eight absurdities which follow Transubstantiation.  you shall see how many errors rush into the Church: for grant but this to Innocentius, as the Papists do, that the bread and wine 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, 
Acts. 19 11.  which saith, He is ascended into heaven or if he be ascended, & descended again, another Article will be falsified, 
Rom. 8. 34.  which saith, that he sitteth at the right hand of his Father, 
Acts. 3. 21.  that is as Peter saith, he abideth in heaven. Secondly, it will follow, 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 is divided from his soul, and consequently is a dead body, because the bread is only changed into body, and not into his soul. Fourthly, at will follow, that the wicked and profane, and reprobate, may receive Christ as well as the godly, because they have a mouth to eat as well as the best. Fiftly, it will follow, 
Heb. 9 28. & 10. 12.  that Christ's sacrifice once for all was not sufficient, because we must sacrifice him again, and break his body & shed his blood, as the jews crucified him upon the Cross. Sixtly, it will follow, that the bread being turned into the body of our redeemer, hath a part of our redemption as well as Christ. seven, it will follow, that Christ did eat his own 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 Massing Priest shallbe 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 handuill, the sparks fly in their face; & they are like the man which began to build and could not finish it. When I see the Papist in so many absurdities for entertaining one error, me thinks he seemeth like a Collier which is grimed with his own coals. Therefore as in manners we should think of Peter's saying, 
Act. 5. 29.  Whether is it meet to obey God or men? So in doctrines we should think, whether it be meet to believe God or men. Thus you have heard the author of this Sacrament, 
Conclusion.  the Lord jesus; the time when it was instituted, in the night that he was betrayed; the manner how it was instituted, after thanks giving; 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. 6. & 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.   

A TREATISE OF THE lords SUPPER.  
The second Sermon.  1. Cor. 11. vers. 25. 26. 27. 28. 
25 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 oft as ye drink it, in remembrance of me.  
26 For as often as ye shall eat this bread; and drink this cup, ye show the Lords death till he come.  
27 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.  
28 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 unto this banquet. These words are diversly repeated of the Evangelists. Here it is said, This Cup is the New Testament in my blood. 
Mat. 26. 28.  In Matthew and in Mark, 
Mar. 14. 24.  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, & now they are gone from her, like a mist at the Sun rising. 
john. 13. 34.  As Christ calleth love a New Commandment, because he renewed it like a 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 alway new and fresh unto us. Every Testament is confirmed with blood; the old Testament was confirmed by the blood of Goats, 
Heb. 9 18.  and Bullocks, and Rams, but the New Testament is confirmed by the blood of Christ, 
Mat. 26. 28.  My blood (saith Christ) is the blood of the New Testament: nay This Cup (saith Christ) is the New Testament. 
Luke. 22. 20.  You may see them 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, 
Heb. 8. 13.  he implieth, that the old Testament is fulfilled, the Sacrifices, and Ceremonies of the Law, did signify Christ before he came, therefore they are fulfilled in his coming, no more Sacrifices, no more 
* For types and figures.  Ceremonies, for the truth is come. Sacrifices and Ceremonies are honourably buried with the Priesthood of Aaron, let them rest, it is not lawful to violate the sepulchres of the dead, and take their bodies out of the earth, as the Witch would raise Samuel out of his grave. 
1. Sam. 28. 14.  Therefore they which retain Ceremonies, which should be abrogated, relics of judaisme, or relics of Papism, may be said to violate the sepulchres 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, 
Levit. 17. 11.  so the blood of Christ is the life of this Testament. If Christ's blood had not been shed, this Testament made unto us had been unprofitable, as the Testament of a Father is to his Son, if the Father should not die but live. 
Heb. 9 22.  Therefore the Apostle saith, without shedding of blood there is no remission of 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 feal 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, 
Deut. 4. 2.  no man should alter it now he is dead: 
Revel. 22. 18.  for he which addeth or 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 serve one whit from his own manner: yet how many gauds have the Papists added 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, 
The popish receiving under one kind confuted.  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, so he commandeth them to drink the wine in remembrance of him: nay, he speaks more precisely of the wine than of the bread; 
Matth. 26. 27.  for he saith of the wine, Drink you 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 Papist doth break this Commandment of Christ, as flatly as Saul broke the commandment of Samuel. 
1. Sam. 15. 9  Samuel commanded him to kill the fat & 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, & 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? 
Matth. 27. 35.  The Soldiers divided Christ's coat, but these divide his body, and separate the bread & wine which Christ hath joined. Paul speaketh of heretics which taught, 
Colos. 2. 21.  Touch not, taste not, handle not: so these say, touch not, taste not, handle not, when they should say, Touch, 
How the Popish Priests do injure the people.  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 they may not read the scriptures; they may not come to Counsels; they may not examine that which is taught them; they may not be buried without a mortuary; they may not drink at the Communion, as though their Priests were their Lords. Therefore we may say as a Heathen did, There is no charity in the Papists Sacrament, 
Act. 5. 2.  because like Anantas, the Priests keep back that which they should distribute, & mangle the Sacrifice as though Ely his Sons had left their hook to the Massing Friars. Thus that ye may know who succeed the pharisees, 
1. Sam. 2. 13.  they have fulfilled that which the pharisees did, that is, By their own Commandments they have made the Commandment of God of no effect. 
Mar. 7. 13.  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, 
judg. 19 30.  Consider the matter and give sentence: so I wish all to consider this Innovation, and give sentence of it. Can there be any clearer contradiction to the Word, or bolder check to Christ, than when he saith, Drink you all of this: to say; drink not all of this? It is even as when God said, 
Gen. 2. 17.  Ye shall die, the devil said, ye shall not die. Shall we go now to a Counsel, or a Father, or a Doctor to inquire whether this doctrine be like Christ doctrine? I do verily think that none here is so simple but that he seethe, 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, & their becks, and their nods, and their turnings, all this is more than Christ did, and therefore the Prophet may say again, 
Esai. 1. 12.  Who hath required this of you? 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, 
Vers. 24.  Which is broken for you, which is shed for you, that is (as Matthew interpreteth) shed for the remission of sins. 
Matth. 26. 28.  As all was made for us, 
Gen. 1.  so all which Christ spoke, he spoke for us, and all which Christ did, 
2. Cor. 4. 15.  he did 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, 
Matth. 7. 13.  as though all these pains did ransom but a small number, and certain order of men. All are not saved by Christ 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, & will not receive, Christ will not thrust him into Heaven, but every man shall have that which he chooseth (as David saith) Blessing to him that loveth blessing, 
Psal. 119. 17.  and cursing to him which loveth cursing. There wants not a hand to give, but a hand to take. I would (saith Christ) but you would not. 
Matth. 23. 37.  Stretch forth thy hand, and here is Christ's hand, which takes 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 reason against the King of Kings, and stood condemned for it, not to suffer and then to 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 blood, like an umpire between God and us, and said as Esaiah said to Hezekiah, 
* His words are not so, but the effect of his words. 2. King. 20. 5. Luk. 7. 15.  Thou shalt not die but live, lose him, let him go, for he is mine. So we were stayed like the widows 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: 
Matth. 26. 28.  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 faith, 
The merciful Article.  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 merciful Article, because it is the quintessence and sweetness of all the twelve. Therefore who but Antichrist durst deprave it? If there be a satisfaction for our sins by our works, or by our 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. 
Revel. 21. 6.  Christ saith, take for nothing and they say no, we will not take, but buy. Vile base miserable men disdain to take grace of God without satisfaction, but they will cope with the Lord, & give him so many Pilgrimages, fast so many days, hear so many Masses, & pay so many works for it, until they have done as much good as they have done evil. Our sins are infinite, and God is infinite, but our works are finite, in number and measure, how can they answer then to that which exceedeth number and measure? Therefore be content with joseph's brethren to take your money again, & 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, 
Verse. 26.  As often as ye shall eat this bread, and drink this cup, ye shall show the Lords death till he come. Here are three invincible arguments against Popish Transubstantiation, 
Three arguments against Transubstantiation in one verse.  like the three witnesses under which every word doth stand First we are said to eat bread; than it is not flesh but bread. 
Deut. 17. 6.  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 you 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 it is not Christ, but a show, or remembrance of Christ: but this is such a show, and remembrance, that the next verse saith, 
Verse. 27.  Whosoever receiveth it unworthily, is guilty of the body & blood of Christ.  
Will ye know who receiveth unworthily: 
What it is to receive unworthily.  In verse 29. Paul saith, he discerneth not the Lords body: that is, which putteth no difference between this bread and other, but eateth like a child, the meat which he knoweth not: and after the bread seemeth stones to him, and the wine poison, because his conscience telleth him, I have received unworthily, before I could say like David, 
john. 10. 27.  My heart is prepared. My sheep (saith Christ) know my voice: as they discern Christ's words, so they discern Christ's body, and therefore so often as they come to the Lords 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, 
Luk. 1. 41.  but they that feel, like john, which leapt in the womb, so soon as Christ came near him?  
Will ye know beside, what it is to be guilty of the body & blood of Christ? 
How receivers may be guilty of Christ's death.  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, 
Mar. 14. 44.  as Pilate and Caiphas and judas were. 
Mark. 15. 15.  If they be guilty of Christ's death, 
Mark. 15. 25.  they are guilty of their own death to, as if they had committed two murders: and therefore Paul saith after, 
Vers. 30.  that many of the Corinthians died only for the unworthy receiving of 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: 
1. Cor. 2. 16.  it never goeth into their mouth, but they are Traitors ipso facto, and may say to Hell, this day I have 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 Lords 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, 
joh. 13. 27.  which swallowed the bread and the devil together. Therefore, Let a man examine himself, and so let him eat: that is, let him examine first, & receive after: 
1. Sam. 9 13.  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, 
2. King. 10. 15.  Is thy heart upright as my heart is toward thee? So when we come to the Lords Table, he would have our hearts upright to him, as his heart is to us, for who feasteth his enemies and mockers? The golden Ring sitteth highest at our table, 
james. 2. 2.  but the wedding garment sitteth highest at this Table. It is safer eating with unwashen hands, than with an unwashen heart. The jews were taught to choose the Lamb of the Passeover on the tenth day of the first month, in which month they can out of Egypt: & on the fourteenth day after, 
Exod. 12. 3. & 6.  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 Passeover, 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, & 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 people: 
12. Chro. 35. 6.  so Paul adviseth the people to prepare themselves, that is, to examine whether they have faith, and love, & repentance, before they come to this feast. By this all may see, first that Paul would have every lay man so skilful in the scripture, 
All are bound to know the Scriptures.  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 which we should obey: therefore if the rule be unknown, the examination must be undone. Our doctrine must be examined by the doctrine of the Prophets and Apostles; 
Act. 17. 11.  our prayers must be examined by the six petitions of Christ's prayer; 
Note.  our belief must be examined by the 12. Articles of faith; our life must be examined by the ten Commandments of the Law. 
Exod. 20. 1. etc.  Now, he which hath his Touchstone may try gold from copper, but he which hath it not, taketh one for the other. 
2. Cor. 13. 5.  Therefore, before Paul's Examine, you had need to learn Christ's Search, 
john. 5. 39  Search 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 choose this text, to teach you (if I could) that Christian Art how to examine yourselves.  
Let a man examine himself before he eat. 
Vers. 28.  Here is first an examination. 
The division.  Secondly, an examination of ourselves, thirdly, an examination before we come to the Sacrament. Touching the first, here Paul saith, Examine your selves, but in 2. Cor. 13. he doubleth his charge, Prove yourselves, and again at next word, Examine yourselves; as if he should say, this work must be done when it is done, because it is never throughlie 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, must try and try, prove and prove, search and search, for the Angel of darkness is like an Angel of light, 
2. Cor. 11. 14.  and we have no way to discover him, 
1. john. 4. 1.  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 to. 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 Copper. Therefore one saith, that Examination is the eye of the soul, 
A description of true examination.  whereby she seethe herself, and her safety, and her danger, and her way which she walketh, 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, than 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, than she taketh preservatives, and restoratives of prayer, and counsel, 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, pray, and fast, and communicate, is a work of many, but to examine those works, is the fashion of few, 
jere. 8. 6.  and therefore jeremy complaineth, No man saith, what have I done? as if he should say, no man examineth himself: and therefore in all the Scripture it is said but of one, 
job. 9 28.  that he 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: 
Mat. 13. 44.  so the more precious treasure is deeper hid in the ground.  
The second point is, 
1. Thess. 5. 21.  to Examine ourselves, Paul saith, Try all things, much more should we try ourselves. The good sower doth sow his own ground, 
Mat. 13. 25.  but the bad sower doth sow another man's ground, as the devil did. The Disciples of Christ said, 
Mat. 26. 22.  Master, is it I? not Master, is it he? The Disciples of john asked, 
Luke. 3. 10.  Master, what shall we do? not Master, what shall they do? we must obey some, and hear others, and admonish others, & love all, but examine our selves. That which we apply unto others, the Apostle apply 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 which judgeth others, but the Scripture crieth, Examine thyself, 
1. Cor. 11. 13.  accuse thyself, judge thyself, that is, be not curious to search a mote in thy brother's eye, 
Mat. 7. 3.  but pull out the beam which is in thy own eye. This doth show that they which sit in God's chair to judge others, commonly have greater faults themselves, than they whom they use to judge: and therefore Christ calleth their fault a beam, and the others a mote. 
Psal. 4. 4.  This made David say, Examine thy heart, thy heart is thy own heart, therefore thou must examine whether thou pray, whether thou watch, whether thou fast; and not whether he pray, whether he watch, as the Pharisee examined the Publica, 
Luke. 18. 11.  lest thou have Peter's check: when he examined what john should do, Christ said, What is that to thee? 
john. 21. 22.  follow thou me. Thou art a private man, and hast a private examination, therefore let thy question be, What have I done? and make thy Anatomy of thyself.  
See beloved, we may not believe ourselves before we have examined our selves: for we are false hearted; and the notablest cosiner that deceiveth most, for one time that he deceiveth others, ten times deceiveth himself. Because the flesh is a wily servant, and will lie like Gehezi to his own master, 
2. King. 5. 25.  and face him that it hath not sinned, when it cometh from sin: 
2. King. 5. 26.  therefore as Elisha examined his servant, so the soul must examine 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 thoroughly acquainted with himself: for no man is so often beguiled, as by himself, by trusting his double heart, and taking his own word without further trial. If Paul had bid us examine others, 
Luke. 22. 31.  we would have sifted them like Satan Satan hath desired to fift 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 karkened to his own charge. Therefore the help of examination is a needful preservative, although we were as sound as Peter. They which are suspected of crime do not examine themselves, but are examined of others, lest they should be partial: but a Christian must examine himself of his crime, and be his own judge, his own accuser, & his own condemner: for no man knoweth the spirit of man but the spirit which is in man, 
1. Cor. 2. 11.  which will condemn him if he be guilty, and tell him all that he hath done, and with what mind he did it, & 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 examined themselves as we examine 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 shouldest sit in judgement of thyself, and call thy thoughts, and speeches & 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 my self? 
Prou. 25. 3.  As Solomon faith, No man can search the heart of the king: so Paul saith; No man knoweth the spirit of any man, 
1. Cor. 2. 11.  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 borne, 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 us all doth not know his own heart, though he have dwelled with it from his mother's womb. For Christ saith to his disciples, 
Luke. 9 55.  even to his disciples, You know not of what spirit you are, that 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 with love, and both are hypocrites. Therefore as Dalilah searched where Sampsons' strength lay, 
judg. 16. 6.  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, & 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 them selves. 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 liphtah discerned the Ephramites, because when they should pronounce Shibboleth, they pronounced shibboleth: so all which cannot pronounce Christ, that is give a reason of their faith, are to be thrust from this Table.  
There is hearing, 
Luke. 8. 18.  and a preparative before hearing. There is a praying, and a preparative before praying. There is a receiving, 
Eccle. 4. 17.  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 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 ministre● 〈◊〉 ways before Physic, & 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. 
Luke. 1. 76.  As john was the forerunner of Christ, 
The second examination.  so examination is the forerunner of the Sacrament, like the harbinger, which rideth before to prepare the room. 
job. 1. 5.  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 Christ did institute this Sacrament, 
Luke. 22. 12.  was trimmed; the Chamber wherein the Apostles received this Sacrament was trimmed: If judas Chamber, his inner Chamber had been trimmed so to, 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 this Sacrament. 
Gene. 3. 6.  Adam did not think that death had been in an Apple, so you 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 seethe, and that which he seethe not shall destroy him. 
Mar. 2. 22.  No man (saith Christ) putteth new wine into old vessels, lest the vessels break and the wine leak. This Wine is new Wine, therefore put it into new vessels, holy vessels, sanctified vessels, or else it will leak forth & break the vessel, & 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 he 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 the Sacrament. Wilt thou know now upon what articles thou must inquire at that time, that is, how thou shouldest examine thyself?  
As some prayer may be at all times, 
1. Thess. 5. 16.  and some rejoicing may be at all times; so some examination is at all times. Thus job examined himself every day, 
job. 9 28.  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; 
1. Cor. 11. 29.  because it is the feast, to which whosoever cometh without his wedding garment, 
Mat. 22. 11.  shallbe 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 & the false, in ourselves or other.  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. 
1. King. 22. 11   
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, 
Deut. 18. 22.  as it is said in the 18. of Deut. and therefore they are called false Prophets. 
Mat. 7. 15.   
By their fruits: for none of the false Prophets were good men. 
Mat. 7. 16.   
By their success: for if they be not of God, they will come to nought, as the Arians and Manichees and Pelagians are vanished, as if they had never been, so time shall wear out every doctrine that is not truth. This is thy rule to try others 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 good nutriment, and a bad stomach turneth all that it eats into raw humours: so a good mind converteth all that it heareth, & all that it seethe, 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 are clean, 
Rom. 14. 14.  and so, to the unclean nothing is clean; 
Titus. 1. 15.  that is, they defile themselves with every thing.  
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, 
Mat. 6. 21.  Where a man's treasure is, there will be his 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 thy consolation in it, whether it be of knowledge, or ignorance, whether it be constant, or mutable, calm, or boisterous, 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. 
The 2. examination upon the differences between the wicked & the godly.   
It must needs be, that they which walk to contrary ends, should go divers ways: therefore there be more differences 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 God's will to their will, 
Num. 22. 19  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, 
Matth. 26. 39  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: 
2. Thess. 3. 2.  as if he should say, 
Rom. 1. 17.  the just believe, and the unjust believe not. The just believe, and apply that they believe to themselves. 
jam 2. 19  The wicked may believe like the devils, but their faith is like a gadding hen, which carrieth her eggs to other, & never layeth at home, so they believe that other shallbe saved, but not themselves.  
They are distinguished in Hope, for because the wicked hope not for any mends of God, therefore they never defer their reward, but if they do any good, 
Matth. 6. 2.  they are trumpets of it themselves, for fear it should not be blazed enough, and therefore Christ said, that the Pharisees had their reward already, because they were boasters of their works; 
2. Tim. 3. 2.  and if they do no good but evil, yet they would be magnified as much for evil, as other are for good. But the faithful are likened to handmaids, 
Psal. 123. 2.  which wait their reward, 
Matth. 6. 3.  their left hand seethe not when their right hand doth well, and they are afraid to take honour of men, for losing their honour with God, 
john. 1. 21.  like john Baptist; which made his virtues 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 us to judge men by their fruits as an unfallible rule: 
Matth. 7. 17.  for the evil tree will bring forth evil fruit, and the good tree good fruit, and neither can change his property, although the evil fruit is sometimes beautiful, and the good fruit sometimes 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: 
Exod. 10. 16.  so Pharaoh, Saul, and judas said, 
1. Sam. 15. 30.  I have sinned, but Shadrach, Meshach, 
Matth. 27. 4.  and Abednego said, 
Dan. 3. 18.  We will not sin: therefore the heart of the godly is called a contrite heart, 
Psal. 51. 17.  but the heart of the wicked is called a heart that cannot repent. 
Rom. 2. 5.  Beside, as Christ cast out a legion of devils at once, 
Luk. 8 30.  so the godly would be purged of all their sins together, but the wicked never consent to leave all, but as Naaman said, Let the Lord spare me in this: 
2. King. 5. 18.  so ever he excepteth one sin, which is his beloved sin, like Herod, 
Matth. 14. 3.  which reform many things, and yet would not leave his brother's wife.  
They are distinguished in Charity, for ye shall never see the wicked love their enemies: and therefore when the Pharisees could not love their enemies, they taught that men might hate their enemies: 
Matth. 5. 43.  and Christ speaking of Publicans and sinners, 
Luk. 6. 32.  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, therefore David saith, 
Psal. 14. 4.  they call not upon the Lord, as if they had not the spirit of prayer, 
Zach. 12. 10.  & therefore Christ calleth their prayers babbling, 
Rom. 8. 16.  for they think not of God when they speak unto him. 
Matth. 6. 7.   
They are distinguished in Patience; no hypocrite can bear the cross, but saith like Cain, 
Gen. 4. 13.  It is heavier than I can suffer; 
Act. 16. 25.  but Paul and Silas sing in prison, for a faithful man would have something to humble him, and rejoiceth to bear his master's marks, 
Gal. 6. 17.  because the wounds of a lover are sweet.  
They are distinguished in the use of adversity for this is a 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, 
Psal. 119. 71.  It is good for me that I have been afflicted.  
They are distinguished in Humility, for the wicked are not humbled before the Cross, 
Exod. 8. 8. 15.  like Pharaoh that never sorrowed, 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 book that is, and therefore Paul saith, 
1. Cor. 1. 18.  that it is foolishness unto them. But to the godly, it seemeth the wisest, and eloquentest, and sweetest, and easiest book of all other, as though God did suddenly bring the understanding of it to them, 
Gen. 27. 20.  as jacob said of his venison, according to that, 
john. 7. 17.  He that will do his will shall know his doctrine.  
They are distinguished in their judgement of God. The wicked 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 as they would have him: 
Exod. 15. 20.  but they cannot persuade themselves, that God will be merciful to them still, like job, 
job. 13. 15.  which said, Though the Lord kill me, yet will I trust in him: therefore the hope of the righteous is called, 
Prou. 14. 32.  hope in death. Beside, 
Prou. 23. 18.  if the wicked love God, it is but for his benefits, 
1. Sam. 10. 6.  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 their hope of heaven, but in the faithful the hope of heaven is greater than their fear of hell.  
They are distinguished in their delights: for the sport of the ungodly is folly, 
Dan. 5. 4.  like Belshazzars: and therefore when they are sick, or troubled, they never run to the Word for comfort, as though God's promises pertained not to them, but to feasts, or tables, or tales, or music, 
1. Sam. 16. 23.  as Saul did to the harp: but all the delights of the godly are like David's dance about the Ark, 
2. Sam. 6. 14.  they are never merry, but when they are doing well, not at peace, but when their prayers have overcome God, 
Gen. 32. 28.  like jacob.  
They are distinguished in their opinions of death: for the faithful long to be dissolved, 
Phil. 1. 23.  and although they might live ever in continual prosperity, yet they would not stay so long out of heaven: 
Luk. 2. 29.  but the wicked would never be dissolved; because death comes always unto them like a jailer to hale unto prison, 
1. King. 22. 8.  as Ahab said to Micaiah, that he never prophesied good to him. Hereby a man shall know whether he have faith; for if he believe the promises, he will be glad to receive them.  
They are distinguished in their sense of sin. Wicked men feel the loathsomeness 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 watches, 
Esay. 64. 6.  like Isaiah that said, his righteousness was like a menstruous Cloth. 
Psal. 16. 2.  As Christ met the tempter in the wilderness, 
Mat. 4. 1. & 2  a place of prayer, & fasting, and meditation; so a godly man meeteth the tempter in his prayers, 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, aswell as thy profaneness, know that yet thou art no further than the wicked.  
They are distinguished in their ends: for the children of God propose the glory of God, & level all their thoughts, speeches and actions, as if they were messengers sent to carry him presents of honour. Thus did David, 
Psal. 103. 1.  when he said, All that is within me, praise the Lord: as though himself had rather be without praise, than his master: but the children of the world set up their own glory for their mark; like Nabuchadnezzar which said, 
Dan. 4. 27.  for the honour of my majesty. Therefore they speak, and look, and walk, as if they did say to their tongue, and eyes, & feet, & apparel, as Saul said to Samuel, 
1. Sam. 15. 30. 17  Honour me before this people.  
Lastly, they are distinguished in perseverance: for the zeal of the wicked lasteth not, 
Exod. 32. 8.  & therefore God saith, They are soon turned out of the way: but the zeal of the faithful was represented by the fire of the temple which never went out. 
Levit. 6. 12.  By these differences thou mayst see how much thou dost differ from the wicked, or whether thou be of their band.  
Then come to the third examination, 
The third examination  As the devil tempteth thee to see what thou wilt do for him, 
Matth. 4. 9  so thou must tempt thyself, and get of thy soul what it would do for God, and what it would do for God, and what it would suffer for him, which hath suffered death for it. Therefore here we will set down certain intergatories whereof thou shalt examine it.  
First, whether thou hast the heart of joshua, 
Josh. 24. 15.  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?  
Whether thou wouldst not deny Christ as Peter did, 
Math. 26. 70.  if thou were in Peter's straits, and nothing to secure thee but thy policy?  
Whether thou wouldst not steal, if thou didst see a booty as fit as Achan, 
Josh. 7. 21.  which thou mightest catch up, and no man spy thee?  
Whether thou wouldst refuse a bribe like Elisha, 
2. King. 5. 16.  if thou didst meet with one which were as willing and able to give it as Naaman?  
Whether thou wouldst not deceive, 
Luk. 16. 6.  if thou were in such an office as the false Steward, 
Although this is a parable, yet it carrieth the signification of an history  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, 
2. Sam. 11. 4.  if thou hadst his opportunity and allurement, and mightest do it without danger of law like a King, as David might?  
Whether thou wouldst not tell a lie as Abraham did, 
Gen. 12. 13.  if it stood upon thy life, which made him twice dissemble that his wife was his sister, 
Gen. 20. 2.  lest he should die for her beauty?  
Finally, if it should be said unto thee as the devil said to Christ, 
Matth. 4. 9  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 yield or no.  
If thou have sinned thus and thus before, I will not say therefore the Lord will not hear thee, 
Psal. 66. 18  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 Ball, 
●. King. 18. 26.  as though 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 ye 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, 
The fourth examination  which is the epitome 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. 
Heb. 6. 1.  The matters whereof principally the mind should be examined before the Sacrament, 
The receivers articles.  are these.  
First, whether thou have faith, not only to believe that Christ died, but that he died for thee: 
Esai. 59 20.  for as the scripture calleth him a Redeemer, 
job. 19 25.  so job calleth him his Redeemer.  
The second article is, whether thou be in charity, not whether thou love them which love thee, but whether thou love them which hate thee: for Christ commandeth us to love our enemies. 
Matth. 5. 44.   
The third article is, whether thou repent, not for thy open and gross sins, but for thy secret sins, and petty sins, because Christ saith, 
Matth. 12. 36.  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, 
Revel. 22. 13.  and Omega, both the beginning, and the end, as well in our living, as in our being, which hath made no promise to them which begin, 
Revel. 2. 10.  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 to follow him, but to bear his cross: and therefore we are called servants, 
Luk. 12. 38.  to show how we should obey; & we are called soldiers, 
2. Tim. 2. 3. & 4.  to show, how we should suffer.  
These are the receivers articles, whereof his conscience must be examined, before he receive this Sacrament: happy is he which can say, 
Matth. 19 20.  All these have I kept: 
Gen. 8. 11.  for the Dove was not so welcome to Noah, as this man is to Christ. But if thou find not these affections within, but a nest of vices, leave thine offering at the Altar, 
Matth. 5. 24.  and return to thine examination again, for thou art not a fit guest to sup with the Lord, until thou have on this Wedding garment. 
Matth. 22. 11.  How is it then that some regard their other garments more than this? 
The preparation of country folk before they receive.  Paul saith, Examine yourselves, and they examine their apparel, if they have new clothes in the country, than they are ready to receive. I have known many kept from 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