Sermons in One Volume, Sermons 1 – Religious treatise 2

Sermons in One Volume · Sermons 1 – Religious treatise 2

A TREATISE OF THE LORDS SVPPER, IN two Sermons.

THE FIRST SERMON.

1. Cor. 11. 23. 24.

The Lord Ieſus in the night that he was betraytooke bread:

And when he had giuen thanks, he brake it, and ſaid, Take, eat: this is my bodie which is broken for you, this doe ye in remembrance of me.

THe word,The two breaſts of the Church. and the Sacraments are the two breſts wherewith our Mother dooth nurſe vsus. Seeing eueryevery one receiueth, and few vnderſtād what they receiue; I thought it the neceſſarieſt doctrine to preach of the Sacrament; which is a witnes of Gods promiſes, a remembrance of Chriſts death, and a ſeale p. 75of our adoption: therfore Chriſt hath not inſtituted this Sacrament for a faſhion in his Church, to touch, and feele, and ſee, as wee gaze vponupon pictures in the windowes, but as the woman which had the bloodie iſſue,Mat. 9. 20.Matt 9:20 touching the hemme of Chriſts garment, drew vertue from Chriſt himſelfe, becauſe ſhee beleeued: ſo Chriſt would that wee touching theſe ſignes ſhould draw vertue from himſelfe, that is, all the graces which theſe ſignes repreſent. Therefore as the Leuites vnderunder the Law,2. Chr. 35. 62 Chr 35:6 were bound to prepare their brethren before they came to the Paſſe-ouer: So preachers of the Goſpel ſhould prepare their brethren before they come to the ſupper of the Lord. For which purpoſe I hauehave choſen this place to the Corinthians, which is the cleareſt and fulleſt declaration of this Sacrament in all the Scripture.

The Lord Ieſus in the night, &c.

The ſumme of all theſe words is,The diuiſion. the Inſtitution, and vſe of the Lords ſupper. Firſt, Paul ſheweth the author of it, the Lord Ieſus: then the time when it was inſtituted, in the night that he was betraied: then the manner how he did inſtitute it, he tooke bread, & when he had giuen thanks, he brake it, and gaue vntounto his diſciples, &c. then the end why hee did inſtitute it, for a remembrance of his death.

p. 76Touching the Author,The Author. he which is ſignified by it, was the author of it. The Lord Ieſus hath bid vsus to ſupper,Iohn 1. 27.John 1:27 I am not woorthie (ſaith Iohn) to looſe his ſhoo: ſo wee are not worthie to wait at his trencher, and yet hee will hauehave vsus ſit at his table.None but Chriſt may ordaine Sacraments. To him belongeth the power to ordaine Sacraments in his Church, becauſe he fulfilled the Sacraments of the Law. When Chriſt came, the Paſſeouer creaſed,Iohn 1. 29.John 1:29 becauſe he is our Paſſeouer; that is, the Lambe by whoſe blood wee are ſaued. When Chriſt came, Circumciſion ceaſed, becauſe he is our circumciſion, that is, the purifier and cleanſer of our ſinnes.Reuel. 7. 14.Rev 7:14

Now theſe two Sacraments are fulfilled, he hath appointed two other Sacraments for them; in ſtead of the paſcall Lambe, which the Iewes did eat, hee hath giuen vsus another Lambe to eate,Iohn. 1. 29.John 1:29 which Iohn calleth the Lambe of God, that is himſelfe, vponupon whome all doe feede, whoſoeuer doe receiue this Sacrament with an aſſured faith that Chriſt died to poſſeſſe them of life. The breaking of the bread dooth ſignifie the wounding of the bodie: the pouring out of the wine doth ſignifie the ſhedding of his blood. The eating of the bread and drinking of the wine doth ſignifie that his fleſh and blood doe nouriſh in vsus life eternall, as the bread and wine doe nouriſh p. 77the life preſent.

In ſtead of Circumciſion,Gen. 17. 10.Gen 17:10 which began at Abraham,Who was therefore called Iohn the Baptiſt. he hath ordeined Baptiſme, which began at Iohn, a more liuely repreſentation of the true circumciſion of the heart, becauſe it repreſenteth vntounto vsus the blood of Chriſt, which waſheth our ſoules as the water in baptiſme waſheth our bodies.Mat. 3. 1.Matt 3:1

Touching the time,Reu. 1. 5.Rev 1:5 In the night (ſaith Paul,Re. 22▪ 14.) therefore this Sacrament is called the Lordes Supper, Time.becauſe it was inſtituted at night when they vſed to ſup. But what night? Euen that night (ſaith Paule) when he was betraied: Verſe 23.that night which he ſhould hauehave curſed,Iob. 3. 3.Job 3:3 as Iob did the day of his birth, if hee had ſuffered againſt his will: that night when he ſhould hauehave thought to deſtroy men, as men conſpired to deſtroy him. That night (ſaith Paul) this Sacrament of grace, and peace, and life began: Euen that night when we betraied him. Many nights did he ſpend in watching, and praying for vsus; and is there a night now for vsus to kill and betraie him? That was a darke night, when men went about to put out the Sunne which brought them light. Who can but wonder, to ſee how Chriſt and they for whom Chriſt came, were occupied at one time? when they deuiſed miſchiefe againſt him, and ſought all meanes to deſtroy p. 78him, then hee conſulted how to ſaue them, and inſtituted the ſame night this bleſſed ſacrament, to conuey all his graces & bleſſings vntounto them, Euen that night when they betraied him.

The reaſon why this action was deferred vntill night,Why this ſacrament was inſtituted at night. is, becauſe that was the time appointed by the Law to eate the Paſſe-ouer, which was like a predeceſſor of this Sacrament.Why it was deferred till his laſt night. The reaſon why he deferred it vntil his laſt night, was, becauſe the Paſſe-ouer could not be ended before the fulneſſe of time, and the true Paſchall Lambe were come to be ſlaine in ſtead of the other. Therefore how fitlie did Chriſt end the Paſſe-ouer, which was a ſigne of his ſuffering, ſo preſently before his ſuffering? And beſide, how ſweetly did he confirme his Diſciples faith, when as they ſhould ſee that the next day performed before their eyes, which ouer night both in the Paſſe-ouer and in the Sacrament, was ſo liuely reſembled vntounto them? If anie man from this doe gather,Why we receiue not the Lordes Supper at night. that we ought to eate the Lordes Supper at night, as Chriſt did, he muſt vnderſtand that we hauehave not the ſame cauſe to doe ſo which Chriſt had, becauſe of the Paſſe-ouer. And therefore the Church which hath diſcretion of times and places, hath altered both the time and the place, vſing p. 79the Temples in ſted of the chamber, and the morning in ſted of the euening: for indifferent things are ruled by order and decency.

Touching the manner,Ver. 23. 24. He tooke bread, and when hee had giuen thankes, hee brake it, and gaue it vntounto them. Hee would not eate it, nor breake it, before he had giuen thankes to God. What neede he which was God, giuegive thankes to God, but to ſhewe vsus what wee ſhould doe when we eate our ſelues?1. Theſ. 5. 181 Thess 5:18 In all things giuegive thanks, (ſaith Paul:) whereby we declare that all things come from God: but the wicked beleeue eaſier that God doeth take,Note. then that hee doth giuegive, and therefore they neuer praie hartily vntounto him for anie thing, nor feelingly thanke him for it. For which the Lord complaineth,Mal. 1. 2.Mal 1:2 ſaying: I hauehave loued you, yet ye ſay, wherein haſt thou loued vsus? Eſay 1. 5.Isa 1:5Shewing that we are worſe then the oxe, which knoweth his feeder. And if wee acknowledge all things from God,Gen. 19. 20.Gen 19:20 yet wee doe like Lot, Is it not a little one (ſaith he) when he craued to go vntounto Zoar, as though it were not much which he asked: ſo we mince & extenuate the giftes of God, before we receiue them and after: like them which hauehave a grace for dinner, and none for breakfaſt, as though they had their dinners from God, and breakfaſts of their owne.

p. 80Our example did not ſo, although it was but bread which hee receiued, yet hee was more thankfull for bread, then many which burie the foules, and fiſhes, and beaſtes in their bellie: for if a count of all were kept, for one that praieth;Luk. 11 3.Luke 11:3 GiueGive vsus this day our daily bread, a hundred take their bread, and meat, and ſleep too which neuer pray for it.

After hee had giuen thankes, hee brake it, and gaue vntounto them, and ſaide, Take eate, for when he had giuen thankes to God, then it was ſanctified, and bleſſed, and lawfull to eate. So when thou ſerueſt God,Note. then it is lawfull for thee to vſe Gods bleſſinges, then thou maieſt eate and drinke as Chriſt did, but not before, for theſe thinges were created to ſerue them which ſerue God: if thou doeſt not ſerue him for them, thou encrocheſt vponupon Gods bleſſinges, and ſtealeſt his creatures, which are no more thine, then thou art his, for the good God created all things for good men, as the diuels poſſeſſions are reſerued for euill men.

Therefore, as Chriſt would not breake the bread before hee had giuen thankes to the founder, ſo know, that there is ſome thing to be done before thou receiue anie benefite of GOD, and preſume not to vſe his creatures with more libertie than his ſonne did, which p. 81did not eate without giuing thankes, nor riſe againe without ſinging a Pſalme.

It followeth,Mat 26. 30Matt 26:30 This is my bodie. Here is the fruite of his thankes before; hee prayed that the bread and wine might be bleſſed, & they were bleſſed.Gen. 27.Gen 27 As Iſaacks bleſſing ſhewed it ſelfe vponupon Iacob whom he bleſſed, ſo Chriſt his bleſſing appeared ſtraight vponupon theſe myſteries: for it could not be ſaid before, This is my bodie, becauſe it was meere bread: but now it may be called his bodie, becauſe his bleſſing hath infuſed that vertue into it, that it dooth not onelyonly repreſent his bodie, but conuey his bodie and himſelfe vntounto vsus. The efficacie of this bleſſing is in this Sacrament euer ſince, ſanctifying it vntounto vsus as well as it did to the Apoſtles,Luk. 22. 32.Luke 22:32 euen as Chriſts praier ſtaied Peters faith after Chriſt was dead.

Now ye hauehave heard the meaning of theſe words, He tooke bread, and bleſſed it, and brake it, and gaue it: you ſhall ſee with what a myſticall reſemblance they vnite Chriſt and vsus Firſt, as Chriſt in the Supper tooke bread to feede vsus:Heb. 2. 16.Heb 2:16 ſo in his birth he tooke our fleſh to ſaue vsus. Secondly, as Chriſt when he had taken the bread, bleſſed the bread to make it a ſpirituall food: ſo Chriſt, when he had taken our fleſh, powred foorth moſt rich and precious graces into it, to make it food of life vntounto p. 82vsus.Ioh. 17. 19.John 17:19 Thirdly, as Chriſt when hee had bleſſed the bread, brake the bread: ſo Chriſt when hee had filled his bodie with moſt precious graces,1. Pe. 2. 24. brake it vp like a rich treaſure houſe, his handes by the nayles, his backe by the ſtripes, his head by the thornes, his ſide by the ſpeare; that out of euerie hole a riuer of grace and goodneſſe might iſſue & flow forth vntounto vsus.Ephe. 3. 17.Eph 3:17 Laſtly, as Chriſt gaue the bread when he had broken it: ſo Chriſt (by a liuely faith) communicateth his bodie after he hath crucified it. Hereby wee are taught, that when we ſee the Miniſter take the bread to feed vsus, we muſt conceiue, that Chriſt (being God from euerlaſting) tooke our fleſh to ſaue vsus. When we ſee the Miniſter bleſſe the bread to a holie vſe, we muſt conceiue, that Chriſt (by vniting the Godhead vntounto it) ſanctified his fleſh for our redemption. When wee ſee the Miniſter breake the bread to ſuſtaine our bodies, we muſt conceiue, that Chriſt in his death, brake his bodie to refreſh our ſoules. When wee ſee the Miniſter giuegive the bread to our handes, we muſt conceiue, that Chriſt as truly offereth himſelf to our faith to be receiued of vsus.

Becauſe vponupon theſe wordes the Papiſts ground their Tranſubſtantiation, that is that the bread is changed into Chriſts fleſh, & the p. 83wine is turned into Chriſtes blood, whereby we eate the ſame bodie which dyed vponupon the Croſſe, & drinke the ſame blood which iſſued out of his ſide. That you may ſee the blindnes of this Popiſh dreame. I would hauehave you but marke euerie word of this ſcripture, how they make againſt tranſubſtantiation, that ye may ſee them ſlaine like Goliah with their owne ſworde.1. Sa. 17. 151 Sam 17:15 Euen as God made Caiphas ſpeak againſt himſelf;Ioh. 18. 14.John 18:14 ſo the ſcriptures which heretikes alledge,1. K. 18. 28. do make againſt thēſelues, like the Baalites which wounded their owne fleſh.Heretikes alleadge ſcripture like the diuell. I may liken their allegations to Satans when he tempted Chriſt in the wilderneſſe, he alleadged but one ſentence of ſcripture for himſelfe,Mat. 4. 4.Matt 4:4 and that Pſalme out of which hee borrowed it made ſo plaine againſt him,Pſa. 91. 11.Ps 91:11 that he was faine to picke here a word and there a word, and leaue out that which went before, and skip in the middeſt, and omit that which came after, or elſe hee had marred his cauſe. the ſcripture is ſo holie, and pure, and true, that no word nor ſillable thereof can make for the diuell, or for ſinners, or for heretikes: yet as the diuell alledged ſcripture, though it made not for him, but agaynſt him; ſo doe the Libertines, and Epicures, and heretickes, as though they had learned at his ſchoole,

p. 84Now there is no ſentence of the ſcripture, which the wiſer Papiſts alleadge boldly for their Tranſubſtantiation,Mat. 26. 26Matt 26:26 but this, that Chriſt ſayd, This is my bodie: by which they may proue as well,Ioh. 10. 7. 9John 10:7John 10:9 that Chriſt is a doore, becauſe he ſaith,Ioh. 15. 1.John 15:1 I am the doore: or a vine, becauſe he ſaith, I am a vine: for his ſayings are like. Figuratiue ſpeeches muſt not be conſtrued literally, but this is heretikes faſhion. If you mark you ſhall ſee throughout, that all the teſtimonies which the Papiſts alledge for their hereſies,Note. are either tropes, or figures, or allegories, or parables, or alluſions, or darke ſpeeches; which when they preſume to expound allegoricallie, or literallie, without conference of other ſcriptures, then they wander and ſtraie from the marke, or elſe it is impoſſible that the truth ſhould maintaine error, that is, that the ſcripture ſhould ſpeake for hereſie, if it were not peruerted: therefore wee ſee that.Gen. 3. 3.Gen 3:3 Eue neuer erred, vntill ſhe corrupted the text.

Now we will enter the lyſtes with our aduerſaries,Arguments againſt Popiſh tranſubſtantiation. and ſee whether theſe wordes doe proue that the bread and wine are turned into Chriſts bodie, Paul ſaith, Ieſus tooke bread: well then, yet it is bread: when he had taken it, then he bleſſed it; what did he bleſſe? the bread which hee tooke; well then, yet it is p. 85bread: when he had bleſſed it, then he brake it; what did he breake? the bread which hee bleſſed; well then, yet it is bread: when hee had broken it, then hee gaue it; what did hee giuegive? the bread which he brake: well then, yet it is bread: when he had giuen it, they did eate it; what did they eate? the bread which hee gaue them; well then, yet it is bread: when they did eat it, then he ſayd, This is my bodie; what did hee call his bodie? the bread which they did eat; well then, yet it is bread. If it be bread all this while, when hee did take it, and bleſſe it, and brake it, and gaue it, and they did eate it, when is it turned into his bodie? here they ſtand like the Sadduces,Mat. 22. 34Matt 22:34 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 himſelfe doth cal it bread and wine after he had giuen it, as hee did before.Mar. 14. 25Mark 14:25 And in Marke he ſaith, I will drinke no more of the fruit of the vine. Here Chriſt ſaith, that it was the fruit of the vine which hee drank; but his blood is not the fruit of vines, but wine, therefore wine was his drinke, and not blood.

Beſide, if you would heare Paul expound Chriſt, hee ſheweth that all our Fathers had the ſame ſubſtance of Chriſt in their Sacraments, p. 86that we hauehave in ours; for hee ſayth, They all did eate the ſame ſpirituall meate, 1. Cor. 10. 4.1 Cor 10:4and al drinke the ſame ſpiritual drinke. Straight hee ſaith, that this meat and this drinke was Chriſt. Marke that he ſayth not onelyonly,Verſ. 3. 4. They did eat the ſame meat that we eate; but he ſaith, that this meat was Chriſt: Verſe. 4.and not onelyonly ſo, but to ſhew that Chriſt is not a corporall meate, as the Papiſts ſay; he ſayth, hee is a ſpirituall meate as we ſay: therefore you ſee that wee doe not eate him corporally, no more then our Fathers, but that as they did eate him ſpiritually, ſo do wee; for ſpirituall meate muſt be eaten ſpiritually, as corporall meate is eaten corporally.

Agayne, for the ſignes to bee turned into the thing ſignified by them, is vtterly againſt the nature of a Sacrament, and makes it no Sacrament, becauſe there is no ſigne: for euerie Sacrament doth conſiſt of a ſigne, and a thing ſignified: the ſigne is euer an earthlie thing, and that which it ſignifieth is a heauenly thing. This ſhall appeare in al examples: As, in Paradiſe there was a very Tree for the ſigne, and Chriſt the thing ſignified by it:Gen. 17. 11.Gen 17:11 in Circumciſion there was a cutting off of the skinne, and the cutting off of ſinne: in the Paſſe-ouer there was a Lambe,Exod. 12. 3.Exod 12:3 & Chriſt: in the Sabboth there was a day of reſt,Exo. 23. 11.Exod 23:11 and p. 87eternall reſt:Heb. 9….Heb 9 in the ſacrifices there was an offering of ſome beaſt, and the offering of Chriſt:Exod. 30.Exod 30 in the Sanctuarie there was the holie place,Exo. 25. 24.Exod 25:24 and heauen: in the Propitiatorie there was the golden couering, and Chriſt our couer:Exod. 17. 16Exod 17:16 in the Wilderneſſe there was a Rocke yeelding water, and Chriſt yeelding his blood:Mat. 3. 16.Matt 3:16 in the Apparition there was a Doue, and the holy Ghoſt:Iohn 6. 49.John 6:49 in the Manna there was bread,Iohn 1. 33.John 1:33 and Chriſt: in Baptiſme there is verie water which waſheth vsus, and Chriſts blood waſhing vsus:1. Cor. 11. 191 Cor 11:19 ſo in the Supper of Chriſt there is verie bread and Wine for the ſigne, and the bodie and blood of Chriſt for the thing ſignified, or elſe this Sacrament is againſt the nature of all other ſacraments.

Againe, there muſt bee a proportion betweene the Paſſe-ouer and the Lords Supper,Exod. 12.Exod 12 becauſe this was figured by the other. Nowe, the Iewes had in their Paſſe-ouer, Breade, and Wine, and a Lambe: So our ſauiour Chriſt inſtituting his laſt Supper,Mat. 26. 26Matt 26:26 left Bread, and Wine, and a Lambe: the which name is giuen to himſelfe,Iohn. 29. becauſe hee came like a Lambe, and died like a Lambe.

Againe, if Chriſts verie bodie were offered in the ſacramēt, then it were not a ſacrament, but a ſacrifice, which two differ as much as p. 88giuing, and taking: for in a ſacrifice we giuegive, and in a ſacrament wee receiue, and therefore wee ſay our ſacrifice, and Chriſts ſacrament.

6Againe, eueryevery ſacrifice was offered vponupon the Altar.Exod. 27.Exod 27 Now marke the wiſedome of the holy-Ghoſt, leaſt we ſhould take this for a Sacrifice, hee neuer names Altar when hee ſpeakes of it, but, The Table of the Lord. Therefore it is no doubt but the diuell hath kept the name of Altar, that we might think it a ſacrifice.

7Againe, if the bread were Chriſtes fleſh, and the wine his blood, as theſe two are ſeparate one from the other; ſo Chriſts fleſh ſhould be ſeparate from his blood, but his bodie is not deuided, for then it were a dead bodie.

8Againe, that which remaineth doth nouriſh the bodie, & reliſh in the mouth as it did before, which could not be, but that it is the ſame food which it was before.

9Againe, I would aske, whoſe are this whiteneſſe, and hardneſſe, and roundnes, and coldneſſe? None of them ſay that it is the whiteneſſe, and hardneſſe, and roundneſſe, and coldneſſe of Chriſts body: therefore it muſt needes bee the whiteneſſe, and hardneſſe, and roundneſſe, and coldneſſe of the p. 89bread, or elſe qualities ſhould ſtand without ſubſtances, which is, as if one ſhould tell you of a houſe without a foundation.

Againe, as Chriſt dwelleth in vsus, ſo hee is 10eaten of vsus, but hee dwelleth in vsus onelyonly by faith, Ephe. 3. 17. Therfore he is eaten only by faith.

Agayne, none can bee ſaued without the 11communion of the body of Chriſt: but if all ſhould communicate with it corporally, then neither infants, nor any of our fathers, the patriarkes, or the prophets, ſhould be ſaued, becauſe they receiued it not ſo.

Againe, Chriſt ſayth not, This wine, but 12This cup, and therefore by their concluſion, not onelyonly the wine ſhould bee turned into blood, but the cup too.

Againe, Paul ſaith; They which receiue 13vnwoorthilie, receiue their owne damnation, But if it were the fleſh of Chriſt, they ſhould rather receiue ſaluation then damnation, becauſe Chriſt ſaith; Hee that eateth my fleſh, and drinketh my blood, hath life euerlaſting, Iohn 6. 54.

Againe, if they would heare an Angell 14from heauen: when Chriſts bodie was glorified, an Angell ſayd to the woman, Hee is riſen, and is not here, Mat. 28. as if he ſhould ſay; his body is but in one place at once, or p. 90elſe he might hauehave bene there though he was riſen.

15Againe, why doe they ſay in receiuing this Sacrament euer ſince the primitiue Church, Lift vp your hearts, if they hauehave al in their mouthes? To end this cōtrouerſie, here wee may ſay as the Diſciples ſaid to Chriſt, Whither ſhall we go from thee? Iohn 6. 68.John 6:68I meane wee neede not to go to any other expoſitor of Chriſt, then Chriſt himſelfe, therefore marke what he ſaith:Iohn 6. 60.John 6:60 at firſt, when Chriſt ſaid that he was the bread of life, & that al which wold liue, muſt eate him, they murmured vntill he expoūded his words, & how did he expound his words?Iohn. 6. 35.John 6:35 Thus, Hee that commeth vntounto mee hath eaten, and he that beleeueth in mee, hath drunke. After when hee inſtituted this Sacramēt, in like words they murmured not, which they would as before, if hee had not reſolued thē before, that to eat his body, and to drinke his blood, was nothing but to come to him, and beleeue in him.

After hee had ſaid ſo, they murmured not, becauſe they did ſee ſome reaſon in it, as it is plainlie ſaid, This is my bodie, ſo it is plainlie ſaide,Iohn 6. 63.John 6:63 Theſe words are ſpirite: that is, they muſt be vnderſtood ſpirituallie, and not literallie.

But if it be fleſh indeed, why doe they not p. 91ſatisfie the ſimple people how they may eate this fleſh in Lent, when they forbid them to eate any fleſh, they muſt needs eate it doubtfully, and he which doubteth, ſaith Iames, receiueth nothing: therefore hee which eateth the maſſe, receiueth nothing.

I did not alleage the Fathers in my Sermon, but if any ſuſpend his aſſent, till they bring in their verdit, let him heare thē make confeſſion of their beleefe.

Auguſtine ſaith,Aug. vponupon the 3. pſal. the Lord doubted not to ſay, This is my bodie, when hee gaue onelyonly a ſigne, or Sacrament of his bodie.

Tertullian ſaith,Tert. againſt marcion the 4. booke. This is my bodie, that is, a ſigne of my bodie.

Ambroſe ſaith, the bread and wine remain ſtill the ſame thing that they were.4. booke 4. can. of ſacraments. In his firſt dialogue.

Theodoret ſayth, after the conſecration, the myſticall ſigns doe not caſt off their own nature, but abide ſtill in their firſt ſubſtance and forme.

Origene ſayth,VponUpon the 15. of Mat. the bread that is ſanctified with the word of God, as touching the materiall ſubſtance thereof, goeth into the bellie and foorth againe like other meats.Iren. 4. book. cap. 34. againſt Valētinus.

Irenaeus ſaith, that it hath two things in it, one earthly, and the other heauenly.

Cyril ſaith,Ad ob. Theod. Anathe…atis. our Sacraments auouch not the eating of a man.

p. 92Cyprian ſaith,1. Booke of Epi. the Lord calleth bread made of many graines, his bodie; and called wine made of many grapes, his blood.

Athanaſius ſayth,In that goſpell whoſoeuer ſpeaketh a word, &c. Hom. 60. to the people of Antioch. Chriſt made mention of his aſcenſion into heauē, that he might withdraw his Diſciples from corporall and fleſhly eating.

Chryſoſtome ſayth, God giueth vsus things ſpirituall, vnderunder things viſible and naturall. And againe, being ſanctified, it is deliuered from the name of bread, and is exalted to the name of the Lords body,To Caeſarius the Monke. although the nature of the bread ſtill remaine.

And becauſe they beleeue that the Pope cannot erre,Againſt Eutiches the Heretike. Pope Gelaſius ſetteth too his hand, and ſayth with the reſt: Neyther the ſubſtaunce of the bread, nor nature of the wine, ceaſe to be more then they were before.

Tell vsus Papiſt, do not theſe Fathers ſpeake as plaine as we? Canſt thou auouch Tranſubſtantiation more flatlie then they denie it? How had this hereſie bene chaſed, if the diuel had hatched it in their time?

Thus the Scriptures on the one ſide, and the Fathers on the other ſide, did ſo trouble three Archpapiſts,VponUpon the Canon lect. 40. Biel, Tonſtal, and Fiſher, that Gabriel Biel ſayth, how the bodie of Chriſt is in the Sacrament, is not found in the p. 93Canon of the Bible.

Tonſtall ſaith,1. Booke of the Sacra. pa. 4…. It had bene better to leaue euerie man to his owne coniecture, as they were before the Councell of Laterane, than to bring in ſuch a queſtion.

Fiſher ſaith,Againſt the captiuity of Babilō, made by M. Luther. No man can proue by the words of the Goſpell, that any Prieſt in theſe dayes dooth conſecrate the verie bodie and blood of Chriſt.

Here is fulfilled, Out of thine owne mouth I will condemne thee. Luk. 19. 22.Luke 19:22But we will not carrie the matter ſo, becauſe a Iudge muſt hauehave two eares, therefore now let them ſpeake.

Becauſe they cannot tell how the bread & wine ſhould bee turned into fleſh and blood,The Papiſts allegations for the reall preſence. and yet appeare bread and wine ſtill, they ſay it is a myracle: but how doe they prooue it? If they contende it is a myracle, they muſt ſhewe vsus a ſigne: for euerie myracle may be ſeene,Exo. 4. 8. & 21.Exod 4:8Exod 4:21 like all the myracles of Moſes, and Chriſt, and the Apoſtles: and therefore a myracle is called a ſigne, becauſe it may be ſeene like a ſigne, and the word ſignifieth a wonder. And the Iewes crauing a myracle, ſayd; Shew vsus a myracle: Exod. 9.Exod 9as though they were taught to iudge of myracles by ſight. All which doth ſhew that a myracle may be ſeene, but here no myracle is ſeene.

p. 94Againe, a myracle (eſpecially in the time of the Goſpell) is an extraordinarie thing, but they make this an ordinarie thing: for if the bread and wine be turned into fleſh & blood, then myracles are as common as Sacraments, and ſo becauſe they hauehave Maſſe euerie day, they ſhould worke myracles euerie day.

Laſtly, this ſeemeth ſtrange, that Auguſtin (whom they ſo much honour) gathered all the myracles which are written in the ſcripture, and yet amongſt all, ſpeaks not of this: therefore then it was counted no myracle: but Paule ſpeakes of lying myracles,2. Theſ. 2. 9.2 Thess 2:9 and this is one of them.

If they ſay that Chriſt can turne bread and wine into his bodie,Obiection and therefore hee doth. Firſt,Anſwere. they muſt proue that he wil, for they can doe many things themſelues which they doe not, becauſe they will not: therefore it is an old anſwere, that from Can to Will no Argument followeth. The Leper did not ſay vntounto Chriſt,Mar. 1. 40.Mark 1:40 If thou cāſt, thou wilt: but, If thou wilt thou canſt.

But the queſtion which they think cannot be anſwered, like their inuincible Nauies, is this.Obiection If the bread be not his bodie, why doth he call it his bodie? Reſolue this knot, and all is cleare.Anſwere. Marke then, and we will looſe it as well as we can: He ſaith, This is my bodie, as p. 95he ſaith after; which is broken for you, Why? his bodie 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 ſignifie the breaking of his bodie, ſo the bread muſt needes ſignifie his bodie: but as his bodie was not broken indeede when the bread was broken, ſo the bread could not be his bodie indeed, for then his body ſhould hauehave bin broken when the bread was broken: Yet let them obiect what they can.

If (ſay they) the bread and wine bee not changed into his bodie and blood, why doth hee ſpeake ſo darkly?Obiection hee might hauehave ſpoken plainer.

I anſwere,Anſwere. though this ſeeme darke to Papiſts, yet it was not darke to the Apoſtles, they vnderſtood his meaning well inough, and all the reſt for 1215. yeares after Chriſt before Tranſubſtantiation was ſpoken of. If the Apoſtles had not vnderſtood his meaning, they would not ſticke to aske him, as their manner was, vntill they were acquainted with Chriſts phraſe, whenſoeuer they doubted vponupon any of his ſpeeches, they were wont to come vntounto him and ſay;Luke 8. 9.Luke 8:9 Maſter, what is p. 96the meaning? but they were vſed to ſuch phraſes: for it was Chriſtes manner to teach by ſimilitudes, ſhewing one thing by another, which is the plaineſt manner of teaching, and moſt vſed in holie ſcripture, eſpecially in the types and ſhadowes of this Sacrament.Mat. 26. 17.Matt 26:17 For example, Chriſt calleth the Lambe the Paſſeouer, in place whereof this Sacrament ſucceeded, and therefore preſentlie after they had eaten the Paſſe-ouer, Chriſt inſtituted this Sacrament to be vſed for it. Chriſt (I ſay) called the Lambe the Paſſe-ouer, and yet the Paſſe-ouer was this, an angel paſſed ouer the houſes of the Iſraelites,Exo. 12. 27.Exod 12:27 and ſtroke the Egyptians: this was not a Lambe; and yet becauſe the Lambe was a ſigne of this Paſſe-ouer, as the bread and wine is of Chriſtes bodie, therefore Chriſt called the Lambe the Paſſeouer, as hee calleth the bread and wine his bodie.

Againe,Gen. 17. 13.Gen 17:13 Circumciſion is called the Couenant, and yet Circumciſion was nothing but the cutting away of a skinne: but the Couenant is,Gen. 12. 3.Gen 12:3 In Abrahams ſeede all Nations ſhall be bleſſed, I will be their God, and they ſhall be my people, I will defend and ſaue them, & they ſhall ſerue and worſhip me. This is not Circumciſion, and yet as though circumciſion were the couenant it ſelfe, it is called the couenant p. 97becauſe it ſignifieth the Couenant: ſo bread and wine are called Chriſtes bodie, becauſe they ſignifie Chriſts bodie.

Againe,Tit. 3. 5.Titus 3:5 Baptiſme is called Regeneration, and yet Baptiſme is a dipping of our bodies in water;1. Cor. 6. 11.1 Cor 6:11 but regeneration is the renuing of the minde to the image wherein it was created. This is not Baptiſme, and yet as though Baptiſme were Regeneration it ſelfe, it is called Regeneration, becauſe it ſignifieth Regeneration: ſo the bread and wine are called Chriſts bodie, becauſe they ſignifie Chriſts bodie.

Againe,Luk. 22. 20.Luke 22:20 the Cup is called the new Teſtament; and yet the Cup is but a peece of mettall filled with wine: but the new Teſtament is,Ioh. 3. 36.John 3:36 He which beleeueth in the Sonne, ſhall be ſaued. This is not a Cup, and yet as though the Cup were the new Teſtament it ſelfe, it is called the new Teſtament, becauſe it ſignifieth the new Teſtament: ſo the bread and wine are called Chriſtes body, becauſe they ſignifie Chriſts bodie.

They which knewe that the Lambe is not the Paſſe-ouer, though Chriſt called it the Paſſe ouer; that Circumciſion is not the Couenant, though God calleth it the Couenant; that Baptiſme is not Regeneration, though it be called Regeneration; that the p. 98Cuppe is not the newe Teſtament, though Chriſt called it the newe Teſtament; could they not as well vnderſtand, that the bread & wine were not Chriſts bodie, though Chriſt called them his bodie? As they vnderſtood theſe ſpeeches, ſo they vnderſtood this ſpeech: therefore they which ſay, that the bread and wine are Chriſtes bodie, becauſe Chriſt ſaith,Mat. 26. 26Matt 26:26 This is my bodie; may as well ſay, that the Lambe is the Paſſe-ouer, becauſe Chriſt calleth it the Paſſe-ouer; that Baptiſme is Regeneration, becauſe Paule calleth it Regeneration; that the Cup is the new Teſtament, becauſe Chriſt calleth it the newe Teſtament.

If euerie Sacrament was called by the thing which it ſignified, and yet neuer anie Sacrament was taken for the thing it ſelfe; what reaſon hauehave they to take this Sacrament for the thing it ſelfe, more than all the reſt? It is the conſent of all Writers, that a Sacrament is a ſigne, therefore not the thing ſignified: no more than the buſh at the doore is the wine in the ſeller. If I call the Prince a Phoenix, the Vniuerſitie a Fountaine, the Court a Peacocke, the Cittie a Sea, the Countrey an Hermite: why, can the Papiſtes vnderſtand mee, and not vnderſtand Chriſt?

p. 99What a darke, and ſtraunge, and intricate, and incredible ſpeech had this bene for them to vnderſtand groſlie, and literallie? Would they thinke, that they did eate Chriſts bodie, when his bodie ſtood before them, and he had told them before that his bodie was like their bodie? Nay, this would hauehave required moe wordes, and made them come againe; with Maſter, Luk. 9. 8.Luke 9:8what is the meaning? for they were not ſo inſtructed yet before the reſurrection, to beleeue euerie thing without queſtioning, if it were contrarie to ſenſe and reaſon: but as they asked, who had giuen him anie meate, when he ſaid that he had meate,Ioh. 4. 33.John 4:33 & they could ſee none: ſo they would hauehave asked, what meate is this which we ſee not? How can eueryevery one of vsus eat his body, & yet he hath but one bodie, & that body is whole when we eat it? Loe, he ſtandeth before vsus & ſaith, that his body is like vntounto ours, & yet he takes bread & breaks it, & giues it vntounto vsus to eat, & when we eate it,Luk. 24. 39.Luke 24:39 This is my body, & yet his body ſtandeth before vsus ſtil. If his body be like ours (as he ſaith) how can it be eaten, & be there, for ours cannot? Thus they wold hauehave queſtioned, if they had not bene vſed to ſuch phraſes: but as they could vnderſtand him, when he called himſelf a ſtone, a rock, a doore, a window, & a vine: ſo they pickt out his meaning p. 100when hee ſayd that bread was his bodie: for hee had told them before, that hee was the bread of eternall life.

Now the bread of eternall life is not eaten with teeth, for the bodie cannot eate ſpiritually, no more then the ſoule can eate corporally, and therefore hee is ſuch a bread as is eaten with faith, and ſo himſelfe ſaith in the Goſpell of Iohn.Ioh. 6. 35.John 6:35 Marke this eating by faith, and all the ſtrife is ended. Fleſh and blood indeede neede not faith to chew them, for the teeth can chew them well inough. Therefore if the bread and wine were the bodie of Chriſt, then we neede not faith to eate it, but all which hauehave teeth might eate Chriſts bodie, yea the Myce might eate it as well as men, for they eate the ſame bread that wee doe, as well after it is conſecrated as before.

If this be not inough to batter the ruines of this vpſtart Hereſie, I will come to Interrogatories, and ſee whether they hauehave learned it by roate, or by reaſon.

If they grounde their Tranſubſtantiation vponupon theſe wordes of Chriſt,Mat. 26. 26▪Matt 26:26 This is my bodie, which hee ſpake to his Diſciples: I aske them, whether they receiue that bodie which was mortall, or that bodie which is glorified? becauſe one of theſe bodies they muſt p. 101needes receiue, either his mortall bodie, or his glorified bodie.Neither Chriſts mortall body, nor his immortall bodie can be in the Sacrament. If they ſay that it is his mortall bodie, the mortall bodie will not profite them: for you ſee that mortall foode is but for this mortal life, neither hath Chriſt a mortall bodie now to communicate vntounto them, becauſe it is changed to an immortall bodie; therefore they cannot receiue the mortall bodie, becauſe Chriſt hath not a mortall bodie to giuegive vntounto them. If they ſaye, that they receiue his glorified bodie; then they muſt flie from this Text: for at that time Chriſt had not any glorified bodie.

When this Sacrament was inſtituted, and Chriſt ſayde, This is my bodie, his bodie was not glorified, becauſe the Sacrament was inſtituted before his death, and his body was glorified after his reſurrection. Therefore if they receiue the ſame body which the Apoſtles receiued, as they ſay they doe, they cannot receiue a glorified bodie, becauſe then Chriſt had not a glorified bodie to communicate vntounto them.

Thus the rockes and ſandes are of both ſides them, they receiue a bodie neither mortall nor immortall: if Chriſt hath any ſuch body, iudge you. Here they ſtande like a foole, which cannot tell on his tale: Nabuchadnezzar p. 102dreamed a dreame and knew not what it meant.Dan. 4. 15.Dan 4:15

Beſide, I aske them to whom Chriſt ſpake when he ſaid,Mar. 14. 24.Mark 14:24 This is my bodie? Marke ſayth, hee ſpake to them, that is, to his Diſciples: well then, if theſe wordes, This is my bodie, were not ſpoken to the ſignes, but to the perſons: not to the bread and wine but to the Receiuers, as the words which follow, Doe this in remembrance of mee: Chriſt ſpake not to the bread and wine, but to his diſciples.if theſe wordes were not ſpoken to the bread and wine, then it is plaine that they doe not change the nature of the Bread and Wine. If the nature of them be not altered, then the ſubſtance remaineth, and then wee receiue no other ſubſtance with them, becauſe two ſubſtances can not be in one place.

What then, is there nothing in the ſacrament but bread and wine,More in the Lords Supper, then bred and wine. like a hungry nunſcion? Nay, wee ſay not that the ſacrament is nothing but a bare ſigne, or that you receiue no more then you ſee: for Chriſt ſaith, that it is his body: and Paul ſaith, that it is the communion of Chriſts body and blood: Therefore there is more in ſacramentall Bread,1. Cor. 10. 161 Cor 10:16 then in common bread; though the nature be not changed, yet the vſe is chaunged: it dooth not onelyonly nouriſh the body as it did before, but alſo it bringeth a Breade p. 103with it which nouriſheth the ſoule: for as ſure as wee receiue breade, ſo ſure wee receiue Chriſte; not onelie the benefites of Chriſt, but Chriſt: although not in a popiſh manner, yet we are ſo ioined vntounto him, as though wee were but one bodie with him.

As the ſpouſe dooth not marrie with the landes and goods,A ſimilitude. but with the man himſelfe, and being partaker of him, is made partaker of them: ſo the faithfull doe not onelie marrie with Chriſtes benefites, but with Chriſt himſelfe, and being partakers of him, they are made partakers of his benefites: for Chriſt may not be deuided from his benefites, no more then the Sunne from his light.

It is ſaid,Rom. 8. 32.Rom 8:32 The Father gaue vsus his Sonne, and ſo the ſonne giueth vsus himſelfe. For as the Breade is a ſigne of his bodie, ſo the giuing of the Bread, is a ſigne of the giuing of his bodie. Thus he lieth before vsus like a Pellicane, which letteth her yoong ones ſucke her blood: ſo that wee may ſay, the Lord inuited vsus to ſupper, and hee himſelfe was our meate.

But if you aske howe this is? I muſt aunſwere. It is a myſterie: but if I coulde tell it, it were no myſterie. Yet, as it is p. 104ſayd, when three men walked in the midſt of the furnace,Dan. 3. 25.Dan 3:25 One like the ſonne of God walked amongſt them: So, when the faithful receiue the Bread and Wine, one like the ſonne of God ſeemeth to come vntounto them, which fils them with peace, and ioy, and grace, that they maruell what it was which they receiued beſides bread and wine.

For example,A ſimilitude. thou makeſt a bargaine with thy neighbour for houſe or land, and receyueſt in earneſt a peece of golde: that which thou receiueſt is but a peece of golde, but now it is a ſigne of thy bargaine, and if thou keepe not touch with him, happily it will claſpe thee for all that thou art woorth: ſo, that which thou receiueſt is bread, but this bread is a ſigne of another matter which paſſeth bread.

Againe,Another ſimilitude. thou haſt an obligation in thy hand, and I aske thee what haſt thou there? and thou ſayeſt, I hauehave here an hundred pounds: why (ſay I) there is nothing but paper, inke, and waxe: Oh, but by this (ſayeſt thou) I wil recouer an hundreth pounds, and that is as good. So beloued, this is as good, that vnderunder theſe ſignes, you receiue the vertue of Chriſts body and blood by faith, as if you did eate his bodie, and drinke his blood indeede, which is horrible to thinke that any p. 105ſhould deuour their God, thinking thereby to worſhip him: neuer any heretike, nor Idolater, conceiued ſo groſly of their god before the Papiſt. We reade of a people which did eate men, but neuer of any people which did eat their God.

All the Apoſtles ſay, that it was needfull that Chriſt ſhould take our fleſh: but no Apoſtle ſayth, that it is needfull that we ſhould take Chriſtes fleſh; for all the bleſſinges of Chriſt are apprehended by faith, & nothing is fit to apprehend him whome wee ſee not, but fayth: and therefore one of their owne pillars ſayd,Auguſtine. Beleeue, and thou haſt eaten. Faith dooth more in religion then the mouth,Luk. 11. 27.Luke 11:27 or elſe we might ſay with the woman, Bleſſed are the breaſts which gaue thee ſucke, and ſo none ſhould be bleſſed but Marie: but Marie was not bleſſed becauſe Chriſt was in her bodie, but becauſe Chriſt was in her heart: and leaſt this ſhould ſeeme incredible vntounto you, becauſe Marie is called bleſſed among women: when Chriſt heard the women ſay, Bleſſed are the breaſts which gaue thee ſucke, he replied vntounto her,Luk. 8. 21.Luke 8:21 Bleſſed are they which heare the word of God and keepe it: theſe are my brethren, and ſiſters, and mother (ſayth Chriſt) as though the reſt were no kin to him in heauen, though they were kin in earth.

p. 106Thus if Chriſt were in thy body, and thou ſhouldeſt ſay as this woman: Bleſſed is the bodie that hath thee in it, nay would Chriſt ſay, Bleſſed is the heart that hath me in it. If Marie were no whit better for hauing Chriſt in her armes, nor for hauing her in her bodie, howe much better art thou for hauing him in thy bellie,Note. where thou canſt not ſee him? Muſt the ſunne needs come to vsus, or elſe cannot his heate and light profite vsus? nay it dooth vsus more good, becauſe it is ſo farre off: ſo this Sunne is gone from vsus, that hee might giuegive more light vntounto vsus, which made him ſaie, It is good for you that I go from you: Iohn 16. 7.John 16:7therefore away with this carnall eating of ſpirituall things.Pro. 31. 29.Prov 31:29 Manie daughters hauehave done vertuouſly, but thou (ſaith Salomon) ſurpaſſeſt them all. So, manie heretikes hauehave ſpoken abſurdlie, but this ſurpaſſeth them all, that Chriſt muſt be applied like phiſicke, as though his blood could not profite vsus, vnleſſe we did drinke it, and ſwallow it as a potion.

Is this the Papiſts vnion with Chriſt? Is this the manner whereby wee are made one fleſh with Chriſt, to eate his fleſh? nay, when hee tooke our fleſh vntounto him, and was made man, then we were vnited to him in the fleſh, and not now. Chriſt tooke our fleſh, we take not his fleſh, but beleeue that he tooke ours, p. 107therefore if you would know whether Chriſts bodie be in the ſacrament,A way to knowe whether Chriſts body be in the ſacrament. I ſay vntounto you as Chriſt ſaid vntounto Thomas, touch, feele, and ſee. In viſible things God hath appointed our eyes to be iudges, for as the ſpirite diſcerneth ſpirituall obiects, ſo ſenſe diſcerneth of ſenſible obiects. As Chriſt taught Thomas to iudge of his bodie, ſo may we, and ſo ſhould they: therefore if you cannot ſee his body, nor feele his body, you may gather by Chriſtes ſaying to Thomas, that hee would not hauehave you beleeue that it is his body,Ioh. 20. 27.John 20:27 for my bodie (ſaith Chriſt) may be ſeene and felt. And thus Tranſubſtantiation is found a liar.

Nowe,why chriſt calleth the bread his body. if you aske mee why Chriſt calleth the ſigne by the name of the thing it ſelfe, I aske thee againe; Mayſt thou ſay when thou ſeeſt the picture of the Queene, this is the Queene; and when thou ſeeſt the picture of a Lyon, this is a Lyon: and may not Chriſt ſay when he ſeeth a thing like his bodie, This is my bodie?

I ſhewed you before, that eueryevery Sacrament is called by the name of the thing which it dooth ſignifie, and therefore why ſhould we ſtumble at this more then the reſt? The reaſon why the ſignes hauehave the name of the things, is to ſtrike a deeper reuerēce in vsus to receiue this ſacrament of Chriſt reuerētly, p. 108ſincerely, and holily, as if Chriſt were there preſet in body and blood himſelfe.

And ſurely, as hee which defaceth the Queenes ſeale is conuicted of contempt and treaſon to her owne perſon: ſo he which prophaneth theſe ſeales of Chriſt, doth not worſhip Chriſt, but deſpiſe him, and that contempt ſhall be required of him, as if hee had contemned Chriſt himſelfe. This is the reaſon why Chriſt calleth the ſignes of his bodie his bodie, to make vsus take this Sacrament reuerently, becauſe we are apt to contemne it, as the Iewes did their Manna.

It followeth:Verſe 24. Doe this in remembrance of me: that is, theſe ſignes ſhall bee a remembrance of my death: when you breake the bread, you ſhall remember the wounding of my body: and when you drinke the wine, you ſhall remember the ſheading of my blood. If wee doe this is remembraunce of Chriſts bodie, which was broken like the bread, it is▪ an argument that his bodie is not there, becauſe remembrance is not of thinges preſent, but of things abſent: we remember not. but wee ſee that which is before vsus. This might put the Papiſts in remembrance that Chriſt is not ſacrificed now, when we do but remember his ſacrifice: this is not Chriſtes ſacrifice, but a remembrance of his ſacrifice: p. 109he was ſacrificed before, and now it is applied, leſt his ſacrifice ſhould be in vaine. This was done once reallie, when he offered himſelfe vponupon the croſſe, therefore that offering was called a ſacrifice, becauſe he was ſacrificed indeed; but this offering is called a Sacrament, becauſe it is but a ſigne of his ſacrifice.

If Chriſt in this Sacrament were offered indeede,If Chriſts body were in the Sacrament, it were not a Sacrament, but a ſacrifice. then it ſhould bee called a ſacrifice as his once offering was: but becauſe it is but a remembrance of his ſacrifice, therefore it is called a Sacrament. This is not a ſacrifice of Chriſt, but a ſacrifice of our ſelues. Leſt we ſhoulde take it to bee a ſacrifice of Chriſt, Chriſt himſelfe calleth it a remembrance of his ſacrifice, Do this in my remembrance.

Here is our worke, as Chriſt hath done, ſo muſt we doe, ſo we miniſter, and ſo you receiue: wee can giuegive you nothing but that which we hauehave receiued from him, as Paul ſaith. Therefore, if Chriſt did not giuegive his mortall bodie which ſtood before them, and could not profite them; nor his glorified bodie, which was not glorified then, and when it was glorified, aſcended vp vntounto heauen, and there abideth: how can theſe iugling Prieſts make their God againe, which made them? They can no more turne wine into p. 110blood, & bread into fleſh, than they can commaund a gnat to become a camell: for it is a greater worke to make God, than to make the world.Mat. 24. 23.Matt 24:23 Therefore as Chriſt ſaith; When they tell you here is Chriſt, and there is Chriſt, beleeue them not: So when they tell you that Chriſt is in heauen, and that Chriſt is in earth,2. Rin. 2. 17. in this place and that place, beleeue them not: for Elias aſcenſion was a figure of Chriſtes aſcenſion: when Elias was aſcended, yet ſome ſought for his bodie vponupon earth: ſo though Chriſt be aſcended, yet manie ſeeke his bodie vponupon earth: but as they could not finde Elias bodie, ſo theſe cannot finde Chriſtes bodie, although they hauehave ſought three hundred yeares.

But if his bodie were vponupon earth, as they ſay, ſhould we handle it, and touch it, now it is glorified? After his reſurrection he ſayd vntounto Marie,Ioh. 20. 17.John 20:17 Touch me not, becauſe his bodie was glorified: that is, not to bee touched with fingers any more, but with faith. Therefore we reade of none which touched his bodie (after it was riſen) but onelyonly Thomas, to ſettle his faith.

Thus you ſee wee neede to ſuborne no witneſſes, for euerie word in this Text which they alleadge for Tranſubſtantiation, doth make agaynſt Tranſubſtantiation, whereby p. 111if Antichriſt doth ſignifie thoſe which are againſt Chriſt, you ſee who may be called Antichriſt. There is no queſtion in Poperie (except Purgatorie the Popes publican and taſker) about which the Papiſtes are at ſuch ciuill warres among themſelues, as about this Tranſubſtantiation. They cannot tell when the chaunge beginneth, nor what manner of change it is, nor how long the change continueth: ſome hang one way, and ſome another,Iudg. 7. 22Judg 7:22 like the Midianites, which fought one againſt another. And no maruell though their conſciences ſtagger about it: for to ſhew you the right father of it, it was one of the dreames of Innocentius the third,A monſter of his age. in the yeare of our Lorde 1215. ſo manie yeares paſſed before Tranſubſtantiation was named, and then a Pope ſet it firſt on foote: ſo it came out of Rome, the grandame of all hereſies, and for want of ſcriptures, hath bene defended with fire and ſword, and ſwallowed mo Martyrs than all the gulfs of the Papall ſea beſide.

Now,Eight abſurdities which follow Tranſubſtantiation. when the doctrines of men goe for ſcriptures, you ſhal ſee how many errors ruſh into the Church: for graunt but this to Pope Innocentius as the Papiſts do, that the bread and wine are chaunged into Chriſtes bodie. Firſt it wil follow, that Chriſts body is not 1aſcended vp to heauen, becauſe it remaineth p. 110duplicate page p. 111duplicate page p. 112vponupon earth, and ſo one of the articles of our faith ſhalbe falſified,Act. 19. 11.Acts 19:11 which ſaith, He is aſcended into heauen: or if he be aſcended, and deſcended againe, another article will be falſified,Rom. 8. 34.Rom 8:34 which ſaith, That hee ſitteth at the right hand of his father: Act. 3. 21.Acts 3:21that is (as Peter ſaith) he abideth 2in heauen. Secondly, it will follow, that Chriſt hath not a true bodie, but a fantaſticall bodie, becauſe it may bee in manie places at one time: for if his bodie be in the Sacrament, he muſt needes hauehave ſo many bodies as there bee Sacraments; nay hee muſt hauehave ſo many bodies as there be bittes in euerie 3Sacrament. Thirdly, it will follow, that his bodie is diuided from his ſoule, and conſequentlie is a dead bodie, becauſe the bread is onelyonly changed into his bodie, and not into 4his ſoule. Fourthly, it will follow, that the wicked, and prophane, & reprobate, may receiue Chriſt as well as the godlie, becauſe they hauehave a mouth to eate as well as the beſt. 5Fiftly, it will followe, that Chriſtes Sacrifice once for all,Heb 9. 28. & 10. 12.Heb 9:28Heb 10:12 was not ſufficient, becauſe we muſt ſacrifice him againe, and breake his bodie, and ſhed his blood, as the Iewes crucified 6him vponupon the Croſſe. Sixtly, it will follow, that the bread being turned into the bodie of our Redeemer, hath a part of our redemption 7as well as Chriſt Seuenthly, it wil follow, that p. 113Chriſt did eate his owne bodie: for all the fathers ſaie, that hee did eate the ſame Bread which he gaue to his Diſciples. Laſtly, it will 8follow, that a Maſſing Prieſt ſhalbe the creator of his Creator, becauſe hee makes him which made him. All theſe abſurdities are hatched of Tranſubſtantiation.

Thus when men deuiſe Articles of their owne, while they ſtrike vppon the anuill, the ſparkes flie in their face; and they are like the man which began to build, and could not finiſh it. When I ſee the Papiſt in ſo many abſurdities for entertaing one errour, me thinks hee ſeemeth like a Collier, which is grymed with his owne coales. Therefore, as in maners we ſhould thinke of of Peters ſaying,Act. 5. 29.Acts 5:29 Whether is it meete to obey God or men: So in doctrines we ſhould thinke, whether it be meete to beleeue God or men.

Thus hauehave you heard the Author of this Sacrament,Cōcluſion. The Lord Ieſus; the time when it was inſtituted, in the night that he was betraied; the manner how it was inſtituted, after thankeſgiuing: the end why it was inſtituted, for a remembrance of his death; and the diſcouerie of Tranſubſtantiation, one of the laſt hereſies which Babylon hatched. Now, they which hauehave bene Patrons of it before, ſhould doe like the father and mother of an idolater, p. 114that is,Deut. 13. 6. and 9.Deut 13:6Deut 13:9 laie the firſt hand vponupon him to ſhorten his life. Thus I end. Thinke what account ye ſhall giuegive of that ye hauehave heard.

The end of the firſt Sermon.

A TREATISE OF THE Lords Supper.

THE SECOND SERMON.

1. Cor. 11. 25. 26. 27. 28.

25 After the ſame manner alſo hee tooke the Cuppe when he had ſupped: ſaying, This Cup is the New Teſtament in my blood, this doe as oft as yee drinke it in remembrance of me.

26 For as often as yee ſhall eate this bread, and p. 115drinke this Cuppe, yee ſhewe the Lords death till he come.

27 Wherefore, whoſoeuer ſhall eate this bread, and drinke the Cuppe of the Lord vnworthily, ſhall be guiltie of the bodie and blood of the Lord.

28 Let a man therefore examine himſelfe, and ſo let him eate of this bread, and drinke of this Cuppe.

HEere I am to ſpeake of the ſecond ſeruice, as it were, at the Lordes table, and of that preparation, which is lyke the Wedding garment, that euerie man muſt bring to this Bāquet. Theſe words are diuerſly repeated of the Euangeliſts. Here it is ſayd, This Cup is the New Teſtament in my blood. Mat. 26. 28Matt 26:28In Mathew & in Mark it is ſaid,Mar. 14. 24Mark 14:24 This Cup is my blood of the new Teſtament. This is the firſt mē tion which Chriſt makes of a Teſtament, as though now his promiſes deſerued the name of a Teſtament, becauſe the ſeale is ſet vntounto them, which before this Sacrament was not ſealed, but like a bare writing without a ſinget. p. 116This word Teſtament, dooth implie a promiſe, and therefore teacheth vsus, that the Sacrament dooth confirme, and ſtrengthen, and nouriſh our faith, becauſe it ſealeth the promiſe which we ſhould beleeue.

Here is to be noted, that Chriſt doth not onelyonly ſpeake of a Teſtament, but hee calleth it a New Teſtament; which words neuer met together before, as though the Law were for the olde man to mortifie him, and the Goſpel for the new man to comfort him againe: or, as if the olde Teſtament had ſo waſht her face, and chaunged her apparell at Chriſtes comming, that one would not thinke it the ſame, but a newe Teſtament, becauſe euen now ſhe was ſhadowed with a thouſand Ceremonies, and now they are gone from her, like a miſt at the Sunne riſing. As Chriſt calleth LoueLove,Ioh. 13. 34.John 13:34 A new Commandement, becauſe hee renewed it like a Law worne out of memorie; ſo he calleth the promiſe of ſaluation, a New Teſtament, becauſe as it was renewed to Sem, and after renewed to Abraham, and after renewed to Dauid, ſo now hee renewed it againe, which ſhould bee alway new and freſh vntounto vsus. EueryEvery Teſtament is confirmed with blood, the olde Teſtament was confirmed by the blood of Goates and Bullockes, and Rammes;Heb. 9. 18.Heb 9:18 but the new Teſtament is confirmed p. 117by the blood of Chriſt:Mat. … My blood (ſaith Chriſt) is the blood of the new Teſtament. nay This Cup (ſaith Chriſt) is the new Teſtament. Luk. 26. 20.You may ſee then that they may gather as well out of Chriſts words, that the Cup is the new Teſtament, as that the Wine is his blood: for Chriſt ſayth, This Cup is the new Teſtament, as well as he ſaith, this Wine is my blood, or this bread is my bodie. Beſide. when Chriſt ſpeakes of a new Teſtament, he implieth that the old Teſtament is fulfilled; the ſacrifices,Heb. 8. 13.Heb 8:13 and Ceremonies of the Lawe did ſignifie Chriſt before hee came, therefore they are fulfilled in his comming: no moe Sacrifices, no mo**For types & figures. Ceremonies, for the truth is come. Sacrifices and Ceremonies are honorablie buried with the Prieſthood of Aaron, let them reſt: it is not lawfull to violate the ſepulchers of the dead, and take their bodies out of the earth, as the witch would raiſe Samuel out of his graue.1. Sa. 28. 141 Sam 28:14 Therefore they which retaine ceremonies, which ſhould be abrogated, reliques of Iudaiſme, or reliques of Papiſme, may be ſaid to violate the ſepulchers of the dead, and diſturbe the dece…ſed, like the Witch, which preſumed to raiſe Samuel out of his graue.

This Teſtament is called a Teſtament in blood, becauſe the Teſtament and Will of a p. 118man is confirmed, when the man is dead, ſo Chriſt confirmed his teſtament by his death. Moſes ſaith,Leu. 17. 11.Lev 17:11 that life is in the blood; ſo the blood of Chriſt is the life of this Teſtament. If Chriſtes blood had not bene ſhed, this teſtament made vntounto vsus, had bene vnprofitable, as the Teſtament of a Father is vntounto his ſonne, if the father ſhould not die but liue: therfore the Apoſtle ſaith,Heb. 9. 22.Heb 9:22 without ſhedding of blood, there is no remiſſion of ſinnes. Therefore the Teſtament or Couenaunt of the remiſſion of our ſinnes, is called the Teſtament in blood: the blood of Chriſt is the ſeale of the Teſtament, which wee hauehave to ſhew vntounto God for the remiſſion of our ſins, and the two Sacraments are a ſeale of that blood, to witneſſe that it was ſhed.

Againe, this is a matter regarded in teſtaments and Willes; to the Teſtament of him that is dead, no man addeth or detracteth, but as the teſtator made it, ſo it ſtandeth without alteration: ſo ſhould this teſtament of Chriſt, and this ſacrament of Chriſt, no man ſhould alter it now hee is dead, for hee which addeth or detracteth,Deut. 4. 2.Deut 4:2 hath a curſe in Gods booke.Reu. 22. 18.Rev 22:18

Therefore Chriſt when he inſtituted this Sacrament, commaunded, Doo this; that is, doo as I doo: leaſt they ſhould ſwarue one p. 119whit from his owne manner: yet how many gaudes hauehave the Papiſts added to it, that he which had heard Chriſt ſay, Doe this in remembraunce of me, and ſhould ſee how they handle the matter in their Maſſe,The Popiſh receiuing vnderunder one kind confuted. coulde ſee nothing to remember Chriſt by, but a vayle to hide Chriſt from him. Therefore this Commaundement was repeated againe, when hee gaue the Wine, Doe this, &c.

As hee commaunded them to eate the Bread in remembraunce of him, ſo hee commaundeth them to drinke the wine in remembraunce of him: nay, hee ſpeakes more preciſely of the wine then of the bread; for hee ſaith of the wine,Mat. 26. 27Matt 26:27 Drinke you all of this, which hee ſaith not of the breade. Surely, Chriſt did foreſee that ſome proud heretikes would doe otherwiſe after him, euen as it is come to paſſe: for the Papiſt doth break this Commandement of Chriſt, as flatly as Saul brake the commaundement of Samuell. Samuell commanded him to kill the fat and the leane,1. Sam. 15. 91 Sam 15:9 Saul killed the leane but not the fat; ſo Chriſt commaundeth to receiue bread and wine: they teach to receiue breade, but not wine: Chriſt ſayth, Drinke you all of this: they ſay, drink not al of this: Chriſt gaue the bread and wine to all; they giuegive the bread to all, and p. 120the wine to ſome: their Prieſts receiue all but the people muſt content themſelues with halfe: the Prieſt eates and drinkes, but the people muſt not drinke for ſpilling on their cloathes. Is this the Church which cannot erre? Doe they thinke to hemme Chriſt in their Maſſe,Mat. 27. 35Matt 27:35 and ſhut his ordinaunce out of their Maſſe? The ſoldiors diuided Chriſtes coate, but theſe diuide his bodie, and ſeparate the bread & wine which Chriſt hath ioyned. Pauls ſpeaketh of Heretikes which taught, Touch not, Col. 2. 21.Col 2:21taſt not, handle not: ſo theſe ſaie, Touch not,How the popiſh Prieſts do iniure the people. taſt not, handle not; when they ſhould ſaie, Touch, and taſte, and handle. Of all hereſies either olde or new, there is none ſo iniurious to the common people, as the 1paſture of ſhauelings Poperie: for, they may 2not read the ſcriptures, they may not come 3to Councels, they may not examine that 4which is taught them, they may not be buried 5without a mortuarie, they may not drinke at the Communion: as though their Prieſts were their Lords.

Therefore wee may ſay as a Heathen did, There is no charitie in the Papiſtes Sacrament: Act. 5. 2.Acts 5:2becauſe like Ananias, the Prieſts keepe backe that which they ſhould diſtribute, and: mangle the ſacrifice, as though Ely his ſonnes had left their hooke to the Maſſing Friers.1. Sam. 2. 131 Sam 2:13

p. 121Thus that ye may know who ſucceed the Phariſies, they hauehave fulfilled that which the Phariſies did,Mar. 7. 13.Mark 7:13 that is, By their owne commaundements, they hauehave made the commandement of God of no effect. For whereas the purpoſe of Chriſt was to tie our faith wholy to himſelf, that we ſhould not ſeeke for any thing without him, knowing that the maintenance of this life hath need both of meate and drinke, to teach vsus that all ſufficiencie is in himſelfe; by bread and wine he ſheweth, that hee is in ſtead both of meat and drink, that is, in ſtead of all: which ſignification is taken awaye where the wine is not giuen as well as the bread. Therefore as it is ſaid of a horrible and odious crime,Iud. 19. 30.Judg 19:30 Conſider the matter and giuegive ſentence: ſo I wiſh all to conſider this innouation, and giuegive ſentence of it. Can there be any clearer contradiction to the worde, or bolder checke to Chriſt, then when hee ſaith; Drinke you all of this: to ſaie, drinke not all of this? It is euen as when God ſaid, Ye ſhall die, the diuell ſaid,Gen. 2. 17.Gen 2:17 ye ſhall not die. Shall we goe now to a Councell, or a Father, or a Doctor, to enquire whether this doctrine bee like Chriſtes doctrine, I doe verelie thinke that none is here ſo ſimple, but that hee ſeeth, that if any thing can be contrarie to Chriſts ſpeech, this is contrarie to it: but this is only p. 122their detraction from the ſacrament.

Now you ſhall heare their additions to the Sacrament▪ looke vponupon their veſtures, and their geſtures, and their altars, and their pix, and their incenſe, and their beckes, and their nods, and their turnings, all this is more then Chriſt did, and therefore the Prophet may ſay againe,Eſay. 1. 12.Isa 1:12 who hath required this of you? Did Chriſt commaund you to doe more then hee did, and not doe as he did? Therfore let them which hauehave eyes to ſee, be thankfull for their light, when they heare how blind they were whom God gaue ouer to be ſeduced.

The fruite of this Sacrament is noted in theſe words,Verſe 24. which is broken for you, which is ſhed for you, that is (as Mathew interpreteth) ſhed for the remiſſion of ſins. Mat. 26. 28Matt 26:28As all was made for vsus,Gen. 1.Gen 1 ſo all which Chriſt ſpake, he ſpake for vsus,2. Cor. 4. 15.2 Cor 4:15 and all which Chriſt did, he did for vsus, and all which Chriſt ſuffered, hee ſuffered for vsus, that the ſinnes of men might bee forgiuen, and yet ſo few apprehende this benefite, that the way to heauen is called A narrowe way, Mat. 7. 13.Matt 7:13as though all theſe paines did ranſome but a ſmall number, and certaine order of men. All are not ſaued by Chriſts death, But all which are ſaued, are ſaued by Chriſtes death: his death is ſufficient to ſaue all, as the ſunne is ſufficient to lighten all: but if any man wink, p. 123… will not giuegive him light: ſo if any …, and will not receiue, Chriſt will not thruſt him into heauen, but euerie man ſhall hauehave that which hee chuſeth, (as Dauid ſaith) Bleſſing to him that loueth bleſſing, Pſa. 119. 17Ps 119:17and curſing to him which loueth curſing.

There wants not a hand to giuegive, but a hand to take.Matth. 23.Matt 23 I would, (ſaith Chriſt) but you would not. Strech foorth thy hande, and here is Chriſtes hand, which takes Gods hand, and mans hand, and ioines them together, and then the remiſſion of ſinnes is ſealed. This is the Will and Teſtament of Chriſt.

He had no goods, nor lands, nor monie to giuegive by his teſtament. A rich man when he dieth, beſtoweth the monie which hee hath gathered, and forgiueth many debtes which are owing him, but Chriſt hath nothing to giuegive, nor any thing to forgiue. The Lord of all had leaſt of all, & he might ſay like his ſeruant Peter,Act. 3. 6.Acts 3:6 gold and ſiluer hauehave I none, no not a graue to burie his bodie in,Mar. 15. 46Mark 15:46 but the graue that Ioſeph made for himſelfe, ſerued to burie Chriſt.Mat. 13. 55Matt 13:55 His father was a Carpenter, but neuer made any houſe for himſelf:Luk. 2. 16.Luke 2:16 his mother lay in a ſtable for want of a chāber: his diſciple was fain to borow xx. pēſe for him of a fiſh:Mat. 17. 27Matt 17:27 therfore when one offered,Luk. 9. 57.Luke 9:57 maſter I wil follow thee, thinking to gain by his ſeruice, like retainers p. 124to noble men; hee replyed vntounto him … Foxes hauehave holes, and the fowles hauehave … the ſon of man hath not a houſe to hide his head: ſhewing that the beaſts and fowles were richer then he, therfore when he had nothing to giuegive, he gaue himſelfe, and when he had no debters to forgiue,Luk. 23. 34.Luke 23:34 he forgaue his enemies: what then this is a poore & weake Teſtamēt, which gaue nothing? oh the goodlieſt teſtamēt that euer was made, for it bringeth to vsus the remiſſion of ſinnes, is it ſuch a matter to forgiue ſinnes? Yea, the greateſt benefite in all the world,A ſimilitude of mās eſtate nay, a greater benefit then all the world: for thus it ſtood, thou hadſt committed high treaſon againſt the Queens perſon, thou art detected, apprehended, accuſed, conuicted, and condemned vponupon it to be hanged, and drawne, and quartered, and thy quarters to bee ſet vp for a ſpectacle, like a carkaſſe which thou haſt ſeen hanging vponupon a gibber, and the crowes pecking vponupon it. What a horror, and ſhaking to thy minde, to thinke of that day, when all theſe torments, and ſhame and feare ſhall ſurpriſe thee at once, which would make thee quake and tremble, if thou ſhouldeſt ſee but another ſo diſmembred before thy face? Thou haſt no comforte now but this, when I hauehave ſuffered I ſhall be free, before to morrow at this time, all my p. 125paine will be paſt, though my ſhame continue, and my children bee beggars. What grace, what fauour, what mercy, now to pardon thee all this, and ſaue thy life, and ſet thee at libertie, as though thou hadſt neuer offended? So I and thou, and euerie one here had committed treaſon againſt the king of kings, and ſtoode condemned for it, not to ſuffer, and then to be free, like them which breake the lawes of men: but to ſuffer and ſuffer, and euer to ſuffer all that the diuels would heape vponupon vsus.

Then came the merciemercy of God for Chriſt, which ſhedde his bloud, like an vmpire betweene God and vsus, and ſaide as Eſay ſaide to Hezechia,**His words are not ſo, but the effect of his words. Thou ſhalt not dye but liue, looſe him, let him goe, for hee is mine. So we were ſtaied like the widdowes ſonne, when he was carried to his graue. This is the benefite of Chriſtes death,2. Kin. 20. 5.2 Kgs 20:5 and this Sacrament is the remembrance of it,Luke 7. 15.Luke 7:15 and therefore whenſoeuer we receiue it, this addition commeth with it, which is ſhed for the remiſsion of ſinnes: Mat. 26. 28Matt 26:28our fault was ſo hainous and greeuous, that no ranſome could counteruaile it, vnleſſe God himſelfe had ſuffered for vsus.

Being in this extremitie, neither man, nor angel offered his life for vsus, but the prince himſelfe, which ſhould hauehave crucified vsus, p. 126came to be crucified of vsus for vsus, y^t we might ſay with ſtedfaſt faith, I beleeue the remiſsion of ſinnes, not the ſatisfaction of ſinnes, but the remiſſion of ſinnes. Marke this diſtinction againſt Popiſh merites of workes, or penance; Chriſt hath ſatisfied, and not we, we are remitted, and not Chriſt: therefore we ſay in our confeſſion,The mercifull article. I beleeue the remiſsion of ſinnes, which I may call the mercifull Article, becauſe it is the quinteſſence, and ſweetneſſe of all the twelue. Therefore who but Antichriſt durſt depraue it? If there be a ſatisfaction for our ſinnes by our works, or by our pilgrimages, or by our maſſes, or by our penance, let Chriſt neuer be called a forgiuer, but an exchanger, like the Pope, which ſelleth his pardons

Wretched creatures which will not receiue the Lord, when he comes to their doore. Chriſt ſaith;Reuel. 21. 6.Rev 21:6 Take for nothing, and they ſay no, we will not take, but buy. Vile, baſe▪ miſerable men, diſdaine to take grace of God without ſatisfaction, but they will cope with the Lord, and giuegive him ſo many pilgrimages, faſt ſo many daies, heare ſo many maſſes, and paie ſo manie workes for it, vntill they hauehave done as much good as they hauehave done euill. Our ſinnes are infinite, and God is infinit: but our works are finite, in number and meaſure; p. 127how can they anſwere then to that which exceedeth number and meaſure? Therefore be content with Ioſephs brethren, to take your money againe,Gen. 42. 25.Gen 42:25 and ſay that you hauehave corne for nothing, that is, you are ſaued for nothing, or elſe when you ſay, I beleeue the remiſsion of ſinnes, you lie vntounto God, becauſe you doo not beleeue the remiſſion of ſinnes, but ſatisfaction for ſinnes, like the Papiſts.

It followeth,Verſe 26. As often as yee ſhall eate this bread, Three arguments againſt tranſubſtantiation in one verſe.and drinke this cuppe, yee ſhall ſhewe the Lords death till he come. Here are three inuincible arguments againſt Popiſh tranſubſtantiation, like the three witneſſes, vnderunder which euerie word doth ſtand.

Firſt we are ſayd to eate bread,Deut. 17. 6.Deut 17:6 then it is not fleſh, but bread. Secondly, we are ſaide to ſhew the Lordes death, then it is but a ſhewe or repreſentation of his death, Thirdly, it is ſaid, vntill hee come, if hee be to come, then he is not come: if he be come, how can we ſay, vntill hee come? The effect of this verſe was ſhewed in theſe wordes, Doe this in remembrance of me. For to ſay, Doe this in remembrance of me, and to ſay, So oft as you doe this, you ſhew my death, is much at one: ſo that if you call this Sacrament a ſhewe of Chriſtes death, as it is called here, then it is not Chriſt; or if you call it a remembraunce of Chriſt, p. 128as it is called there, yet it is not Chriſt, but a ſhewe or remembrance of Chriſt: but this is ſuch a ſhew and remembrance, that the next verſe ſaith,Verſe 27. Whoſoeuer receiueth it vnworthily, is guiltie of the bodie and bloud of Chriſt.

Will yee know who receiueth vnworthely:What it is to receiue vnworthily. In the nine and twentith verſe Paul ſaith; he diſcerneth not the Lords bodie: that is, which putteth no difference betweene this bread and other, but eateth like a childe, the meate which hee knoweth not: and after the bread ſeemeth ſtones to him, and the wine poyſon, becauſe his conſcience telleth him, I hauehave receiued vnwoorthelie, before I could ſay like Dauid, My hart is prepared. My ſheepe (ſaith Chriſt) know my voyce: Ioh. 10. 27.John 10:27as they diſcerne Chriſts wordes, ſo they diſcerne Chriſtes bodie, and therefore ſo often as they come to the Lordes table, they ſeeme to come into the Lords preſence: there they greete, and kiſſe, and embrace one another with affections, which none can know but they that feele, like Iohn,Luke 1. 41.Luke 1:41 which leaped in the wombe, ſo ſoone as Chriſt came neare him.How receiuers may be guiltie of Chriſts death.

Will yee know beſide, what it is to bee guiltie of the bodie and blood of Chriſt? euen as Iudas was guiltie for betraying him, and Pilate for deliuering him,Mar. 14. 44. mar. 25. 1….Mark 14:44 and the Iewes for crucifying him:Mar. 15. 25Mark 15:25 ſo they are guiltie which receiue p. 129this Sacrament vnworthily, as Pilate and Caiphas and Iudas were. If they be guiltie of Chriſts death, they are guiltie of theyr owne death too; as if they had committed two murthers: and therefore Paul ſaith after, that many of the Corinthians dyed,Verſe 30. onelyonly for the vnwoorthie receiuing of this Sacrament. As the Worde is the ſauour of death to them which receiue it vnworthelie, ſo the Sacrament is the ſauour of death to them which receiue it vnworthelie:1. Cor. 216. it neuer goeth into their mouth, but they are traitors ipſo facto, & may ſay to Hell, this day hauehave I taken poſſeſſion of thee,How we ſhould be prepared before we come to the Lords table. because I am guiltie of Chriſtes blood. Therefore it followeth immediatlie, Let a man examine himſelfe before hee eate of this bread, or drinke of this wine: as if he ſhould ſay, If he which receiueth this Sacrament vnworthely, bee guiltie of Chriſtes death, like Iudas which hanged himſelfe; if theſe ſignes be receiued to ſaluation or damnation, like the Word; the next leſſon is, to examine your ſelues before you receiue, leſt you receiue like the ſonne of perdition,Ioh. 13. 27.John 13:27 which ſwallowed the bread and the Diuell together. Therefore, Let a man examine himſelfe, and ſo let him eate: that is, let him examine firſt, and receiue after: for if wee ſhould receiue the bread of the earth reuerentlie,1. Sa. 9. 13.1 Sam 9:13 how ſhould p. 130we receiue the bread of heauen? When Iehonadab came to Iehu his chariot, hee ſayd, Is thy heart vpright as my heart is toward thee? 1. K. 10. 15.So when wee come to the Lordes table, hee would hauehave our hearts vpright to him, as his heart is to vsus: for who feaſteth his enemies and mockers?Iam. 2. 2.Jas 2:2 The golden Ring ſitteth higheſt at our table, but the Wedding garment ſitteth higheſt at this table. It is ſafer eating with vnwaſhen handes, than with an vnwaſhen heart. The Iewes were taught to chooſe the Lambe of the Paſſe-ouer on the tenth daye of the firſt monethmonth, in which monethmonth they came out of Egypt,Exod. 12. 3. and 6.Exod 12:3Exod 12:6 and on the fourteenth daye after they were taught to eate him: ſo they had foure daies reſpite betweene the chooſing and the killing, to prepare and ſanctifie themſelues for the Paſſe-ouer, which was a ſigne of the Lords Supper. This admoniſhed them, that the matter (now to be performed) was verie waightie, and therefore they were deeply to conſider it: for now was the action and ſumme of al ſaluation in handling. If they did prepare themſelues ſo, before they did receiue the figure of this Sacrament, how ſhould wee bee prepared before we receiue the Sacrament it ſelfe?2. Chro. 35. 62 Chr 35:6 Therefore as Ioſiah commaundeth the Leuites to prepare the people: ſo Paul aduiſeth the people p. 131to prepare themſelues, that is, to examine whether they hauehave faith, and louelove, and repentance,All are bound to know the ſcriptures. before they come to this feaſt. By this all may ſee: firſt, that Paule would hauehave euerie laie man skilfull in the ſcripture, that hee be able to examine himſelfe by it; for this admonition is not to them which miniſter the Sacrament, but to all which receiue the Sacrament. And the rule by which we muſt examine our ſelues, is the lawe which wee ſhould obey: therefore if the rule be vnknowen, the examination muſt be vndone. Our doctrine muſt bee examined by the doctrine of the Prophets and Apoſtles;Act. 17. 11.Acts 17:11 our prayers muſt bee examined by the ſixe petitions of Chriſtes prayer;Note. our beleefe muſt bee examined by the twelue Articles of faith; our life muſt be examined by the ten Commaundements of the Law.Exod. 20. 1. &c.Exod 20:1 Now, hee which hath his Touch-ſtone maye trie golde from copper; but hee which hath it not, takes one for the other: therefore,2. Cor. 13. 5.2 Cor 13:5 before Paules Examine, you had neede to learne Chriſtes Search, Ioh. 5. 39.John 5:39Search the Scriptures, and they will lighten you to ſearch your ſelues. This is the doctrine with which I will ende, and the neceſſarie poynt for which I chuſe this Text, to teach you (if I could) that Chriſtian Arte how to examine your ſelues.

p. 132Let a man examine himſelfe before hee eate. Verſe 28.Here is firſt an examination:The Diuiſion. ſecondly an examination of our ſelues: thirdly, an examination before we come to the Sacrament. Touching the firſt, here Paul ſaith, Examine your ſelues, but in 2. Corinth. 13. hee doubleth his charge, Proue your ſelues; and againe at next word, Examine your ſelues: as if hee ſhould ſay, this worke muſt be done when it is done, becauſe it is neuer throughly done; & therefore we muſt double our examinatiō, as Paul doubleth his counſell. If a man ſuſpect his enemie, hee will trye him with a queſtion; if that wil not ſearch him, he wil put forth another; if that bee ſpyed, hee will moue another, like one which putteth diuers keyes into a locke vntill it open: So he which examineth, muſt trie and trie, prooue, and prooue, ſearch and ſearch:2. Cor. 11. 14.2 Cor 11:14 for the angell of darkneſſe is like an angell of light,1. Ioh. 4. 1.1 John 4:1 and we hauehave no way to diſcouer him, but that of Iohn, Trie the ſpirites. God examineth with trials, the diuell examineth with temptations, the world examineth with perſecutions: we which are thus examined, had neede to examine too. If anie man skill not what Examining meaneth, the very word Examine is ſo pregnant, that it prompteth vsus how we ſhuld examine: for it ſignifieth to put our ſelues vntounto the p. 133Touch-ſtone, as if we would trie gold from copper. Therefore one ſayth, that Examination is the eye of the ſoule,A deſcription of true examination. whereby ſhe ſeeeth her ſelfe, and her ſafetie, and her daunger, and her way which ſhe walketh, and her pace which ſhe holdeth, and the end to which ſhe tendeth: ſhe lookes into her glaſſe and ſpieth euerie ſpot in her face, how all her graces are ſtayned; then ſhe takes the water of life, and waſheth her blots away. After ſhee lookes againe, and beholdeth all her gifts, her fayth, feare, louelove, patience, meekeneſſe, and marketh how euerie one doth flouriſh or wither. If they fade and decay, that ſhe feeleth a conſumption; then ſhe takes preſeruatiues and reſtoratiues of praier, and counſaile, and repentance, before the ſickneſſe growe. Thus eueryevery day ſhee letteth downe a bucket into her heart, to ſee what water it bringeth vp, leſt ſhe ſhould corrupt within, and periſh ſodainlie.

To heare, and read, and pray, and faſt, and communicate, is a worke of manie: but to examine thoſe workes is the faſhion of few: and therefore Ieremie complaineth,Ier. 8. 6.Jer 8:6 No man ſaith, what hauehave I done? as if hee ſhould ſaie, No man examineth himſelfe. And therefore in all the Scripture it is ſayd but of one,Iob. 9. 28.Job 9:28 That hee feared all his workes: as though hee durſt p. 134not thinke, nor ſpeake, nor doe any thing before he had examined what it was, from whence it came, and whither it went: ſo the more precious treaſure is deeper hid in the ground.Mat. 13. 44Matt 13:44

The ſecond point is, to Examine our ſelues; Paul ſaith,1. Theſ. 5. 211 Thess 5:21 Trie all things, much more ſhould we trie our ſelues.Mat. 13. 25Matt 13:25 The good ſower doth ſow his owne ground, but the bad ſower dooth ſo we another mans ground▪ as the diuell did. The Diſciples of Chriſt ſaid, Maiſter, is it I? not,Mat. 26. 22Matt 26:22 Maſter is it he? The Diſciples of Iohn asked,Luk. 3. 10.Luke 3:10 Maſter, what ſhall wee doe? not Maſter, what ſhall they doe? Wee muſt obey ſome, and heare others, & admoniſh others, and louelove all; but examine our ſelues. That which we applie vntounto others, the Apoſtle applieth vntounto our ſelues: for when we ſpeak of an examiner, we intend one which examineth other; when wee ſpeake of an accuſer, we intend one which accuſeth other; when we ſpeake of a Iudge, wee meane one which iudgeth others:1. Cor. 11. 131 Cor 11:13 but the ſcripture crieth, Examine thy ſelfe, accuſe thy ſelfe, iudge thy ſelfe; Mat. 7. 3.Matt 7:3that is, be not curious to ſearch a moat in thy brothers eye, but pull out the beame which is in thine owne eye. This doth ſhew that they which ſit in Gods chaire to iudge others, commonly hauehave greater faults themſelues, p. 135then they whome they vſe to iudge: and therefore Chriſt calleth their fault a beame, and the others a moate. This made Dauid ſaie,Pſa. 4. 4.Ps 4:4 Examine thy heart: thy heart is thy owne heart, therefore thou muſt examine whether thou praie, whether thou watche, whether thou faſt; and not whether he praie, whether hee watch, whether he faſt, as the Phariſie examined the Publicane,Luk. 18. 11.Luke 18:11 leaſt thou hauehave Peters checke, when he examined what Iohn ſhould doe,Ioh. 21. 22John 21:22 Chriſt ſaid, What is that to thee? follow thou me. Thou art a priuat man and haſt a priuate examination, therefore let thy queſtion be, What hauehave I done? and make thy Anatomie of thy ſelfe.

See beloued, wee may not beleeue our ſelues, before we hauehave examined our ſelues: for we are falſe hearted, and the notableſt couſiner that deceiueth moſt, for one time that he deceiueth others, tenne times deceiueth himſelfe. Becauſe the fleſh is a wilie ſeruaunt, and will lye like Gehezi to his maſter,2. Kin. 5. 25.2 Kgs 5:25 and face him that it hath not ſinned, when it commeth from ſinne: therefore as Eliſha examined his ſeruant,2. Kin. 5. 26.2 Kgs 5:26 ſo the ſoule must examine her ſeruaunt, that is, man muſt bee iealous of himſelfe, and take himſelfe for a liar, for a flatterer, for a diſſembler, vntill he be throughlie acquainted with himſelfe: p. 136for 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 vsus examine others,Luk. 22. 31.Luke 22:31 we would hauehave ſifted them like Sathan. Sathan hath deſired to ſift thee (ſayth Chriſt to Peter) ſo we hauehave a deſire to ſift others. Euen Peter which was ſifted of ſathan, longed to ſift Iohn, & knowe what he ſhould do, before hee hearkened to his owne charge. Therefore the helpe of examination is a needfull preſeruatiue, although we were as ſound as Peter. They which are ſuſpected of a crime, doe not examine themſelues, but are examined of others, leaſt they ſhould be partiall: but a Chriſtian muſt examine himſelfe of his crime,1. Cor. 2. 11.1 Cor 2:11 and be his owne iudge, his owne accuſer, and his owne condemner: for no man knoweth the ſpirite of man, but the ſpirit which is in man, which will condemne him if he be guiltie, and tell him all that hee hath done, and with what minde he did it, and what he deſerueth for it. This is the priuate araignment, or cloſe ſeſſions, when Conſcience ſits in her chaire to examine, and accuſe, and iudge, and condemne her ſelfe, becauſe ſhe will not bee condemned of God.

Thus holie men hauehave kept their ſeſſions at home, and made their hearts the fore-man p. 137of the iurie, and examined themſelues as wee examined others, the feare of the Lord ſtood at the doore of their ſoules, to examine euerie thought before it went in, and at the dore of their lips, to examine eueryevery word before it went out, wherby they eſcaped a thouſand ſinnes which we commit, as though wee had no other worke. So thou ſhouldeſt ſitte in iudgement of thy ſelfe, and call thy thoughts, and ſpeeches, and actions, to giuegive in euidence againſt thee, whether thou be a Chriſtian, or an infidell, a ſonne, or a baſtard, a ſeruaunt, or a rebell, a Proteſtant, or an hypocrite: if thou find not faith, nor feare, nor louelove, nor zeale, when thou examineſt thy ſelfe, let no man make thee beleeue that thou art holie, that thou art ſanctified, that thou art a Chriſtian, that thou art a beleeuer, that thou art a Goſpeller, becauſe thou art worſe then thou ſeemeſt thy ſelfe, for eueryevery man is partiall to himſelfe when he is moſt humbled.

Therefore if my heart tell mee that I doe louelove God, whome ſhall I beleeue before my ſelfe?Pro. 25. 3.Prov 25:3 As Salomon ſayth: No man can ſearch the heart of the king: ſo Paul ſayth, No man knoweth the ſpirite of any man, 1. Cor. 2. 111 Cor 2:11but the ſpirite which is in man: that is, no man feeleth the heart of man ſo wel as himſelf. And yet himſelfe, although hee hauehave liued with it euer p. 138ſince he was borne, doth not know his owne heart, vnleſſe hee examine it narrowlie, no more than hee knoweth his owne bones, or his veines, or his ſinewes, or his arteries, or his muskles, how many are in his bodie, or where they lie, or what they doe.

This ſeemes ſtrange that a man ſhould not know his owne heart: yet it is true that the beſt of all dooth not knowe his owne heart, though he hath dwelt with it from his mothers wombe. For Chriſt ſaith to his Diſciples,Luk. 9. 55.Luke 9:55 euen to his Diſciples, you know not of what ſpirit you are, that is, you thinke better of your ſelues then you are, and know not what the clocke ſtriketh within. There is a zeale without knowledge, & there is a knowledge without zeale; there is a fayth without obedience, and there is an obedience without faith; there is a louelove without feare, and there is a feare without louelove, and both are hypocrites. Therefore as Dalilah ſearched where Sampſons ſtrength lay,Iudg. 16. 6.Judg 16:6 ſo let eueryevery man ſearch where his weakeneſſe lieth, and alwaie be filling the emptie gap.

Now this examination muſt goe before vsus to the Sacrament. Euerie meate worketh according as it is digeſted, & this meate worketh according as it is receiued. Therefore when Chriſt had taught what we ſhould doe p. 139in receiuing the Sacrament, now Paul ſheweth what we ſhould doe before wee receiue the Sacrament. Let a man examine himſelfe. But ſome will come before they examine themſelues: and therefore, as the Prieſtes of the lawe had authoritie to put by lame and blinde ſacrifices, ſo the miniſters of the Goſpell hauehave power to put by lame and blind receiuers, and he which doth not ſo, giueth a ſworde into their handes to kill themſelues. If the Paſtor would vſe this examination duly, it were the onelyonly way to make eueryevery one examine himſelfe, leaſt he be put by like Non proficients. As Iiphtah diſcerned the Ephramites, becauſe when they ſhould pronounce Shibboleth, they pronounced Sibboleth: ſo all which cannot pronounce Chriſt, that is, giuegive a reaſon of their faith, are to bee thruſt from this table.

There is a hearing,Luk. 8. 18.Luke 8:18 & a preparatiue before hearing. There is a praying, and a preparatiue before praying.Eccle. 4. 17.Eccl 4:17 There is a receiuing, and a preparatiue before receiuing; which if it be wanting, the receiuer receiueth vncomfortablie, the prayer praieth idlely, the hearer heareth vnfruitfullie, like thoſe which doe eate before hunger, and drinke before thirſt.

This preparatiue before hearing, and praying, p. 140and receiuing dooth ſignifie that there is a kind of phiſicke in theſe three, for preparatiues are miniſtred alwaies before Phiſicke, and as the preparatiue which goeth before, maketh way to the phiſick, or els it would do no good but hurt: ſo vnleſſe examination go before the ſacrament, we ſeale vp the threatnings which are written againſt vsus, in ſteade of the promiſes which are made vntounto vsus: for the ſacrament is a ſeale, and therefore ſealeth good or euill, as euerie other ſeale doth.

The preparatiue before wee receiue,Luk. 1. 76.Luke 1:76 is to Examine. The ſecond examinatiō.As Iohn was the fore-runner of Chriſt, ſo examination is the fore-runner of the ſacrament, like the Harbinger which rideth before to prepare the roome.Iob 1. 5.Job 1:5 For, if Iob commaunded his ſonnes to ſanctifie themſelues before they did come to his ſacrifice, how ſhould we ſanctifie our ſelues before we come to Chriſtes ſacrament, wherein we are commaunded to doe as the Lorde himſelfe did which inſtituted it?Luk. 22. 12.Luke 22:12 It is ſayd that the chamber wherein Chriſt did inſtitute this ſacrament, was trimmed; the chamber wherein the Apoſtles receiued this ſacrament, was trimmed. If Iudas chamber, his inner chamber had bene trimmed ſo too, he had receiued this Sacrament with as much comfort as the other diſciples did: but becauſe his heart p. 141was not trimmed: therefore he was the firſt which was condemned for the vnworthie receiuing of this Sacrament.

Adam did not thinke that death had bene in an apple,Gen. 3. 6.Gen 3:6 ſo you would not thinke that death ſhould bee in bread: but as a coale hath fire in it, beſide the coale it ſelfe, which fire dooth either warme, or burne; ſo this meate hath another meate in it, beſide that which is ſeene, which dooth either ſaue, or deſtroy: therefore he which commeth to this ſpiritual meat, muſt examine whether he hauehave a ſpirituall mouth, as well as a carnall mouth, or elſe he ſhall receiue no more than he ſeeth, & that which he ſeeth not ſhall deſtroy him.

No man (ſaith Chriſt) putteth new wine into olde veſſels, Mar. 2. 22.Mark 2:22leſt the veſſels breake, and the wine leake. This wine is new wine, therefore put it into new veſſels, holie veſſels, ſanctified veſſels, or elſe it will leake foorth, and breake the veſſell, and thou ſhalt hauehave no more taſte of it, than while the reliſh of bread is in thy mouth. When Chriſt commeth to our houſe, ſhall we not looke whether our chamber be trimmed, as the chamber was trimmed againſt his comming to the Paſſe-ouer? But how ſhall we trimme it?

When a man takes an office, hee examineth his ſubſtance; when he takes a trade, he p. 142examineth his skill: when he goeth to fight, he examineth his ſtrength: but theſe wants are no wants when hee goeth to the Sacrament. Wilt thou know now vponupon what articles thou muſt inquire at that time, that is, how thou ſhouldeſt examine thy ſelfe?

As ſome praier may be at all times,1. Theſ. 5. 16▪1 Thess 5:16 & ſome reioycing may be at all times; ſo ſome examination is at all times.Iob. 9. 28.Job 9:28 Thus Iob examined himſelfe euerie day, nay, euerie houre, because he ſcanned all that he did.

But there is a ſpeciall examination before the Sacrament, becauſe it is the bread which is receiued to ſaluation,1. Cor. 11. 29.1 Cor 11:29 or damnation; becauſe it is the feaſt,Mat. 22. 11Matt 22:11 to which whoſoeuer commeth without his wedding garment, ſhall be caſt into vtter darkneſſe; becauſe it is a ſeale which ſealeth a curſe or a bleſſing.

Therefore hauing obſerued that examination is the neceſſarieſt leſſon in Chriſtianitie, and leſſe knowne than other, I hauehave ſtudied ſince my Sermon to lay downe three examinations which you ſhould vſe at all times, and a ſpeciall examination, for the Communicants Catechiſme, which leadeth immediatly to the Sacrament as a gueſt is handed to the Table. In the firſt examination I will ſhew thee a rule how thou ſhalt trie others ſpirits, and how thou ſhalt trie thine owne.

p. 143Thou ſhalt trie ſtraunge ſpirites by their 1manner of ſpeaking,The firſt examination vponupon the marks of true ſpirits, & the falſe, in our ſelues or other. plainlie, or doubtfullie, boldlie, or fearefullie, therefore we reade that the oracles of the heathen had a double meaning, and that the falſe Prophets neuer ſpake boldly, but where their patrons were ready to fleſh them.

By the proportion of faith: for euerie hereſie is contrarie to ſome article of our beleef,1. K. 22. 11. as eueryevery ſinne is againſt ſome of the ten Commandements.

By the euent of their ſpeeches: for they 3take not effect,Deu. 18. 22.Deut 18:22 as it is ſayd in the 18. chapter of Deuteronomie,Mat. 7. 15.Matt 7:15 and therefore they are called falſe Prophets.

By their fruites: for none of the falſe Prophets 4were good men.Mat. 7. 16.Matt 7:16

By their ſucceſſe: for if they be not of God 5they will come to nought as the Arrians, and Manichees, and Pelagians are vaniſhed, as if they had neuer bene: ſo time ſhall weare out euerie doctrine that is not trueth. This is thy rule to trie others ſpirits.

Thou ſhalt trie thine owne ſpirite by the 1motions that it hath to good or euill. For as a good ſtomacke turneth all that it eates into good nutriment: and a bad ſtomack turneth all that it eates into raw humors: ſo likewiſe a good minde conuerteth all that it heareth, p. 144and all that it ſeeth, and all that it feeleth, vntounto ſome profite: but a bad minde maketh a temptation of euerie thing: therefore it is ſayd,Rom. 14. 14.Rom 14:14 To the cleane all things are cleane, and ſo, to the vncleane nothing is cleane:Tit. 1. 15.Titus 1:15 that is, they defile themſelues with euerie thing.

2Secondly, by the firſt cauſe, or preparation which thou hadſt vntounto it: for whatſoeuer it be, thy thoughts will be where thou loueſt:Mat. 6. 21.Matt 6:21 to verifie that ſaying; Where a mans treaſure is, there will be his heart: for lightlie, the beginning is a picture of the end, and the act is like the thought which ſet it a worke.

3Thirdlie, by the manner of the conſolation in it, whether it be of knowledge, or ignorance, whether it be conſtant, or mutable, calme, or boyſterous, ſimple, or mixt: for as a cleare fountaine yeeldeth cleare ſtreames, ſo a pure heart hath pure ioyes.

4Fourthlie, whether it bring to Chriſt, or take any thing from him to thy ſelfe, like all the parts of Poperie, which mangle his honor either to angels, or to ſaints, or to pope, or to images. If it abide all theſe queſtions, and drawe thee not from anie good, then thou mayſt ſay it is from God, water the ſeede, O Lord, which thou haſt ſowen. This is the fruite of thy firſt examination. In the ſecond, by making thee diſcerne whether another be p. 145a Chriſtian, I will teach thee to knowe whether thy ſelfe be a Chriſtian; which that thou maiſt reach too, obſerue this direction, and thou ſhalt ſee of what ſide thou art.

It muſt needes be,The ſecōd examination vponupon the differences between the wicked & the godly. that they which walke to contrarie endes, ſhould goe diuers wayes: therefore there be moe differences betweene the children of God and the children of the worlde, than there bee betweene men and beaſts.

Firſt, they are diſtinguiſhed in will: for the 1wicked ſtriue to bring Gods will to theyr will, like Balaam, which when he had an anſwere, ſtayed for another; but the faithfull labour to bring their will to Gods will, like Chriſt,Mat. 26. 36Matt 26:36 which ſayd; Not as I will, but as thou wilt.

They are diſtinguiſhed in Faith: All men 2hauehave not faith (ſaith Paul) but the iuſt liue by faith; 2. Theſ. 3. 2.2 Thess 3:2as if he ſhould ſay,Rom. 1. 17.Rom 1:17 the iuſt beleeue, and the vniuſt beleeue not. The iuſt beleeue, and applie that they beleeue to themſelues: the wicked may beleeue like the diuels,Iam. 2. 19.Jas 2:19 but their faith is like a gadding henne, which carrieth her egges to other, and neuer laieth at home; ſo they beleeue that other ſhall be ſaued, but not themſelues.

They are diſtinguiſhed in Hope: for becauſe 3the wicked hope not for any mends of p. 146God, therefore they neuer defer their reward; but if they doe any good, they are trumpets of it themſelues, for feare it ſhould not bee blazed enough:Mat. 6. 2.Matt 6:2 and therefore Chriſt ſayd, that the Phariſies had their rewarde alreadie, becauſe they were boaſters of their workes:2. Tim. 3. 2.2 Tim 3:2 and if they doe not good but euill, yet they would bee magnified as much for euill, as other are for good. But the faithfull are likened to handmaides,Pſa. 123. 2.Ps 123:2 which waite their reward;Mat. 6. 3.Matt 6:3 Their left handſeeth not when their right hand doth well, and they are afraide to take honor of men, for looſing their honour with God, like Iohn Baptiſt,Ioh. 1. 21.John 1:21 which made his vertues meaner then they were, & debaſed himſelfe, when hee might gaue got a name aboue his Lord.

4They are diſtinguiſhed in obedience: therefore Chriſt teacheth vsus to iudge men by their fruite,Mat. 7. 17.Matt 7:17 as an vnfallible rule: for the euill tree will bring forth euill fruite, and the good tree good fruite, and neither can change his propertie, although the euill fruite is ſometimes beautifull, and the good fruite ſometime blaſted. All ſlip, but in the wicked, one ſinne teacheth another, and in the faithfull one ſin preuenteth another.

5They are diſtinguiſhed in Repentance: for the wicked doe but weepe for their ſins paſt, but the godlie purpoſe to ſinne no more: ſo p. 147Pharaoh,Exo. 10. 16.Exod 10:16 Saul, and Iudas ſayd, I hauehave ſinned; but Shadrach,1. Sa. 15. 301 Sam 15:30 Meſhach,Mat. 27. 4.Matt 27:4 and Abednego ſayd, We will not ſinne: Dan. 3. 18.Dan 3:18therefore the heart of the godly is called a contrite heart, Pſal. 51. 17Ps 51:17but the heart the wicked is called a heart that cannot repent. Rom. 2. 5.Rom 2:5Beſide,Luke 8. 30.Luke 8:30 as Chriſt caſt out a legion of diuels at once, ſo the godly would be purged of all their ſinnes together: but the wicked neuer conſent to leaue all, but as Naaman ſayd, Let the Lord ſpare me in this, 2. Kin. 5. 18.2 Kgs 5:18ſo euer hee excepteth one ſinne, which is his beloued ſin; like Herod,Mat. 14. 3.Matt 14:3 which reformed many things, & yet would not leaue his brothers wife.

They are diſtinguiſhed in Charitie: for ye 6ſhall neuer ſee the wicked louelove their enemies; and therefore when the Phariſies could not louelove their enemies,Mat. 5. 43.Matt 5:43 they taught that men might hate their enemies: and Chriſt ſpeaking of Publicans and ſinners,Luk. 6. 32.Luke 6:32 exhorteth his Diſciples not to louelove like them, becauſe they loued none but their friends.

They are diſtinguiſhed in Prayer: for the 7wicked cannot praie, therefore Dauid ſaith, They call not vponupon the Lord; Pſal. 14. 4.Ps 14:4as if they had not the ſpirite of prayer: Zach. 12. 10.Zech 12:10and therefore Chriſt calleth their prayers,Rom. 8. 16.Rom 8:16 babling, for they thinke not of God when they ſpeake vntounto him.Mat. 6. 7.Matt 6:7

They are diſtinguiſhed in Patience: no hypocrite can beare the Croſſe, but ſaith lyke p. 148Cain,Gen. 4. 13.Gen 4:13 It is heauier than I can ſuffer: but Paul and Silas ſing in priſon:Act. 16. 25.Acts 16:25 for a faithfull man would hauehave ſomething to humble him, & reioyceth to beare his maiſters markes,Gal. 6. 17.Gal 6:17 becauſe the wounds of a louer are ſweete.

9They are diſtinguiſhed in the vſe of aduerſitie: for this is a proper and peculiar mark of Gods children, to profite by affliction: and therefore we reade not in all the puniſhments of the wicked, that one of them ſaid like Dauid,Pſ. 119. 71.Ps 119:71 It is good for mee that I hauehave bene afflicted.

10They are diſtinguiſhed in Humilitie: for the wicked are not hūbled before the croſſe, like Pharaoh that neuer ſorrowed,Exo. 8. 8. 15.Exod 8:8Exod 8:15 but when hee ſuffered: but the Apoſtles learned humilitie of their Maiſter,Mat. 11. 29Matt 11:29 before their perſecution came.

11They are diſtinguiſhed in their iudgement of the word: for to the wicked it ſeemeth the hardeſt, and ſimpleſt, & vnpleaſanteſt booke that is:1. Cor. 1. 18.1 Cor 1:18 and therefore Paul ſaith, that it is fooliſhnes vntounto them. But to the godly, it ſeemeth the wiſeſt, and eloquenteſt, and ſweeteſt, and eaſieſt booke of all other, as though God did ſodainely bring the vnderſtanding of it to them,Gen. 27. 20.Gen 27:20 as Iacob ſayde of his veniſon: according to that,Ioh. 7. 17.John 7:17 Hee that will doe his will, ſhall know his doctrime.

p. 149They are diſtinguiſhed in their Iudgement 12of God: the wicked are perſuaded now and then of Gods merciemercy for the preſent time while they feele it, as the Iewes praiſed him alwaies,Exo. 15. 20.Exod 15:20 when hee did as they woulde hauehave him; but they cannot perſuade themſelues, that God will be mercifull to them ſtill, like Iob,Iob. 13. 15.Job 13:15 which ſaid, Though the Lord kill mee, yet will I truſt in him: therefore the hope of the righteous is called hope in death. Pro. 14. 32.Prov 14:32Beſide, if the wicked louelove God, it is but for his benefites,Pro. 23. 18.Prov 23:18 as Saul loued him for his kingdome. And this is alwaies to be noted,1. Sam. 10. 61 Sam 10:6 that in the wicked, the feare of hell is greater then is their hope of Heauen: but in the faithfull, the hope of heauen is greater then their feare of hell.

They are diſtinguiſhed in their Delights: 13for the ſport of the vngodly is follie,Dan. 5. 4.Dan 5:4 like Belſhazzers; and therefore when they are ſicke or troubled, they neuer runne to the Word for comfort, as though Gods promiſes pertained not to them; but to feaſts or tables, or tales,1. Sa. 16. 231 Sam 16:23 or muſicke, as Saul did to the harpe. But all the delights of the godlie are like Dauids daunce about the Arke;2. Sa. 6. 14.2 Sam 6:14 they are neuer merrie, but when they are dooing well; nor at peace, but when their praiers hauehave ouercome God,Gen. 32. 28.Gen 32:28 like Iacob.

p. 15014They are diſtinguiſhed in their opinions of death:Phil. 1. 23.Phil 1:23 for the faithfull long to bee diſſolued,Luk. 2. 29.Luke 2:29 & although they might liue euer in continuall proſperitie, yet they would not ſtaie ſo long out of heauen: but the wicked would neuer be diſſolued, becauſe death comes alwaies vntounto them like a iailor to hale vntounto priſon,1. Kin. 22. 8.1 Kgs 22:8 as Ahab ſayd to Michaiah, That he neuer propheſied good to him. Hereby a man ſhall know whether hee hauehave faith: for if hee doe beleeue the promiſes, hee will be glad to receiue them.

15They are diſtinguiſhed in their ſenſe of ſinne, Wicked men feele the lothſomneſſe of their vices, but none but the faithfull feele the defects of their righteouſneſſe. The naturall man neuer complaineth of his good workes, but vaunteth of them: but a godly man findeth fault with his praiers,Eſa. 64. 6.Isa 64:6 and his almes, and his watches,Pſa. 16. 2.Ps 16:2 like Iſaiah, that ſayde, his righteouſnes was like a menſtruous cloth. As Chriſt met the tempter in the wilderneſſe,Mat. 4. 1, 2.Matt 4:1Matt 4:2 a place of prayer, and faſting, and meditation: ſo a godly man meeteth the tempter in his praiers, and in his faſts, and in his meditations, that is, he finds ſome lette, or ſpotte, or want in all his deuotions. Therefore, vnleſſe thy righteouſneſſe miſlike thee as well as thy prophanenes, know that yet thou art no further p. 151than the wicked.

They are diſtinguiſhed in their Endes, for 16the children of God propoſe the glorie of God, and leuell all their thoughts and ſpeeches, and actions, as if they were meſſengers ſent to carrie him preſents of honor.

Thus did Dauid when hee ſayd,Pſa. 103. 1.Ps 103:1 All that is within me, praiſe the Lord. As though himſelfe had rather bee without praiſe, then his maſter, but the children of the world, ſet vp their owne glorie for their marke, like Nabuchadnezzar,Dan. 4. 27.Dan 4:27 which ſayd, For the honour of my Maieſtie. Dan. 4. 27. Therfore they ſpeake, and looke, and walke, as if they did ſay to their tongue, and eyes, and feet, and apparell, as Saul ſaid to Samuel,1. Sa. 15. 30.1 Sam 15:30 Honour me before this people.

Laſtly, they are diſtinguiſhed in Perſeuerance, 17for the zeale of the wicked laſteth not, and therefore God ſayth,Exod. 32. 8.Exod 32:8 They are ſoone turned out of the way: but the zeale of the faithful was repreſented by the fire of the Temple,Leuit. 6. 12.Lev 6:12 which neuer went out. By theſe differences thou maiſt ſee how much thou dooſt differ from the wicked, or whether thou be of their band.

Then come to the third examination:The 3 examination. as the diuell tempteth thee,Mat. … to ſee what thou wilt do for him, ſo thou muſt tempt thy ſelf, p. 152and get of thy ſoule what it would doe for God, and what it would ſuffer for him, which hath ſuffered death for it. Therefore here we will ſet downe certain interrogatories, wherof thou ſhalt examine it.

Firſt, whether thou haſt the heart of Ioſhua to worſhip God as boldlie as thou doeſt,Ioſh. 24. 15Josh 24:15 though all the world did renounce him, and euerie one did mocke thee as they did Noah, while he built the Arke?

Whether thou wouldſt not denie Chriſt as Peter did,Mat. 26. 70Matt 26:70 if thou were in Peters ſtraights, and nothing to ſuccour thee but thy policie?

Whether thou wouldſt not ſteale,Ioſh. 7. 81.Josh 7:81 if thou didſt ſee a bootie as fit as Achan, which thou mighteſt catch vp, and no man ſpie thee?

Whether thou wouldſt refuſe a bribe like Eliſha,2. Kin. 5. 162 Kgs 5:16 if thou didſt meet with one which were as willing and able to giuegive it as Naaman?

Whether thou wouldſt not deceiue,Luk. 16. 6.Luke 16:6 if thou were in ſuch an office as the falſe Steward,Although this is a parable, yet it carrieth the ſignification of a hiſtorie. whoſe maſter referred all vntounto him, & knew not when he kept any thing backe?

Whether thou wouldſt not fulfill thy luſt as Dauid did, if thou haddeſt his oportunitie and allurement, and mighteſt doe it without danger of law like a king,2. Sam. 11. 42 Sam 11:4 as Dauid might?

p. 153Whether thou wouldſt not tell a lie, as Abraham did,Gen. 12. 13.Gen 12:13 if it ſtood vponupon thy life, which made him twice diſſemble that his wife was his ſiſter,Gen. 20. 2.Gen 20:2 leaſt he ſhould die for her beautie?

Finally, if it ſhould be ſaid vntounto thee, as the diuell ſaid to Chriſt,Mat. 4. 9.Matt 4:9 All theſe will I giuegive thee, if thou will fall downe and worſhip me: that is no more, but if thou wilt ſinne, whether thou wouldeſt yeeld or no?

If thou haſt ſinned thus and thus before, I will not ſay, therefore the Lord wil not heare thee,Pſal. 66. 18Ps 66:18 but Dauid ſayth, If I regard wickedneſſe in my heart, the Lord will not heare me, that is, if for any cauſe a man purpoſe and carie a minde to ſinne when he is tempted, the Lord is ſo farre from helping him,1. Kin. 18. 261 Kgs 18:26 that he wil ſtand like Baal, as though hee did not heare him; for he hath a traytors mind as deepe as any, which thinkes, for a Dukedome I would betray my prince, though he neuer playe the traitor in his life. Thus you hauehave heard how to trie ſpirits, and how to diſcerne a Chriſtian from an hypocrite, & how to appoſe your hearts, that ye may be ſure to iudge rightlie what ye are.

Now wee come to that examination,The 4. examinatiō. which is the Epitome or abridgement of all theſe, for memorie is ſhort, and all are not of one ſtrength: but ſome runne, and ſome goe, p. 154and ſome creepe, and all do well, ſo long as they ſtriue to perfection. The matters wherof principallie the mind ſhould be examined before the ſacrament,Heb. 6. 1.Heb 6:1 are these.The receiuers articles.

Firſt, whether thou hauehave faith, not only to 1beleeue that Chriſt died, but that he died for thee:Eſai. 59. 20Isa 59:20 for as the ſcripture called him a redeemer,Iob. 19. 25.Job 19:25 ſo Iob calleth him his Redeemer.

2The ſecond article is, whether thou bee in charitie, not whether thou louelove thē which louelove thee, but whether thou louelove them which hate thee: for Chriſt commandeth vsus, To louelove our enemies.Mat. 5. 44.Matt 5:44

3The third article is, whether thou repent, not for thy open & groſſe ſinnes, but for thy ſecret ſinnes, and pettie ſinnes, becauſe Chriſt ſaith,Mat. 12. 36Matt 12:36 That we muſt giuegive account for euerie idle word.

4The fourth article is, whether thou reſolue not to ſinne againe for anie cauſe, but to amend thy euill life, not when age commeth, or for a ſpurt, but to begin now, and laſt till death,Reue. 22. 13Rev 22:13 for Chriſt is Alpha and Omega, both the beginning, and the end, as well in our liuing, as in our being, which hath made no promiſe to them which begin, but to them which perſeuere.Reuel. 2. 11.Rev 2:11

5The laſt article is, whether thou canſt finde in thy heart to die for Chriſt, as Chriſt p. 155died for thee: for we are bid not only to followe him, but to beare his Croſſe: and therefore we are called ſeruaunts,Luk. 12. 38.Luke 12:38 to ſhew how we ſhould obey;2. Tim. 3. 4.2 Tim 3:4 and we are called ſouldiers, to ſhew how we ſhould ſuffer.

Theſe are the receiuers articles, whereof his conſcience muſt be examined before hee receiue this Sacrament: happie is hee which can ſay,Mat. 19. 20Matt 19:20 All theſe hauehave I kept: for the Doue was not ſo welcome to Noah,Gen. 8. 11.Gen 8:11 as this man is to Chriſt. But if thou find not theſe affections within,Mat. 5. 24.Matt 5:24 but a neaſt of vices, leaue thine offering at the Altar, and returne to thine examination againe: for thou art not a fit gueſt to ſup with the Lord, vntill thou hauehave on this Wedding garment.Mat. 22. 11Matt 22:11

How is it then, that ſome regard their other garments more then this? Paul ſayth, Examine your ſelues, and they examine their apparell, if they hauehave new cloathes in the countrie,The preparation of coūtrie folke before they receiue. then they are readie to receiue. I hauehave knowne manie kept from the Sacrament a whole yeare together by their maiſters, for nothing, but for want of a new ſute to ſet thē foorth with their fellowes.

Others reſpect whether it be a faire daye, that they may walke after ſeruice, making that day, vpō which they receiue, like a ſcholers Thurſdaie, which hee loues better then p. 156all the daies in the weeke, onelyonly becauſe it is his play-day. Thus like the Iewes, They ſitte downe to eate, and riſe vp to plaie, that as Chriſt calleth the Phariſies praier Babling, Matth. 6. 7. ſo their receiuing may bee called dallying.

When they hauehave the Sacrament in their bellie, they thinke that all is well, as Micah, when hee had a Leuite in his houſe, thought that God loued him, but as the Leuit did not profit him,Iudg. 17.Judg 17 becauſe he receiued nothing but the Leuit, ſo the bread and wine dooth them no good, becauſe they receiue nothing but bread and wine for want of faith. Maruell not then if you hauehave not felt that comfort after the Sacrament, which you looked for, for it is comfortable to none, but to them which prepare their hearts and examine themſelues before, becauſe it is not the mouth, but the heart which receiueth comfort.

Now it may be that the moſt which are here hauehave brought a mouth, and not a heart, theſe go away from the Sacrament to despight Chriſt,Ioh. 13. 30.John 13:30 as Iudas went from the ſacrament to betraie him.

The other goe awaie like one which hath receiued a chearefull countenaunce of the Prince, all his thoughts are ioy, and the countenance of the Prince is ſtill in his eye. As he p. 157which hath eaten ſweete meate, hath a ſweete breath: ſo they which hauehave eaten Chriſt, all their ſayings, and doings, are ſweete, like a perfume to men, and incenſe to God: their peace of conſcience, and ioy of heart, and deſire to doe good, will tell them whether they hauehave receiued the bare ſignes, or the thing ſignified.

Euerie one which receiueth this Sacrament,How a mā ſhall know whether he hauehave receiued well. ſhall feele himſelfe better after it, lyke the Apoſtles: or elſe hee ſhall finde himſelfe worſe after it, like Iudas. Heereby ye ſhall knowe whether ye hauehave receiued like the Apoſtles, or like Iudas. Thus we hauehave ended the doctrine of the Lordes Supper. Now if you cannot remember all that I hauehave ſayd, yet remember the Text: that is, Examine your ſelues before you receiue this Sacrament hereafter.

FINIS.

p. 158THE EXAMINATION OF VSVRIE, IN TWO SERMONS.

To the Reader.

HEre thou haſt the Sermōs which hauehave bene often deſired, becauſe of the matter fit for this Citie. One ſaith, that he would neuer ſpeake to Vſurers, and Bribemongers, but when they be vponupon their death-beds: for hee which liueth by ſin, reſolueth to ſinne, that he may liue. But when he goeth to hanging, Iudas himſelfe will ſay, I hauehave ſinned. Mat. 27. 4.Matt 27:4If I ſpeake not to Vſurers vponupon their death-bed, yet I ſpeake to Vſurers which ſhall he on their death-bed. Three things do giuegive me hope. One is, that all hearts are in the hands of God, to call them at what houre he liſt,Act. 9. 15.Acts 9:15 and therfore Saul may become an Apoſtle.

p. 159The next is, that the third crow doth waken moe than the former, and therefore after the crowing of other, this Crow may happily bee heard.

The laſt is, that there is no ſinne, but ſome men hauehave bene reclaimed from it, and ſo may Vſurers from their ſinne.

Therefore goe my booke like Dauid againſt Goliah,1. Sa. 17. 511 Sam 17:51 and fight the Lordes battels againſt Vſurers. The Lord giuegive that ſucceſſe to his doctrine in theſe leaues, that it may conſume Vſurers,Ioſh. 5. 1.Josh 5:1 as Ioſhuah droue out the Chananites before him. If I could take but this one weede out of the Londoners garden, I were anſwered for my health, and my ſtrength ſpent amongſt them. Reade with thy beſt mind, & thou ſhalt profit more.

Thine H. S.