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The first Sermon. 1. Cor. 11. 23, 24. The Lord Iesus in the night that he was betraied, tooke bread:
The First Sermon. 1. Cor. 11. 23, 24. The Lord Iesus in the night that he was betrayed, took bred:
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And when he had giuen thankes, he brake it, and said, Take, eate: this is my bodie, which is broken for you:
And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you:
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this doo ye in remembrance of me.
this do you in remembrance of me.
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THE Word & the Sacraments are the two breasts wherwith our mother dooth nurse vs. Seeing euerie one receiueth,
THE Word & the Sacraments Are the two breasts wherewith our mother doth nurse us Seeing every one receiveth,
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and fewe vnderstand what they receiue; I thought it the necessariest doctrine to preach of the Sacrament;
and few understand what they receive; I Thought it the necessariest Doctrine to preach of the Sacrament;
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which is a witnesse of Gods promises, a remembrance of Christs death, and a seale of our adoption:
which is a witness of God's promises, a remembrance of Christ death, and a seal of our adoption:
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therefore Christ hath not instituted this Sacrament for a fashion in his Church to touch,
Therefore christ hath not instituted this Sacrament for a fashion in his Church to touch,
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and feele, and see, as we gaze vpon pictures in the windowes, but as the woman which had the bloodie issue, touching the hemme of Christs garment, drewe vertue from Christ himselfe because she beleeued:
and feel, and see, as we gaze upon pictures in the windows, but as the woman which had the bloody issue, touching the hem of Christ garment, drew virtue from christ himself Because she believed:
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So Christ would that wee touching these signes, should drawe vertue from himselfe, that is, al the graces which these signes represent.
So christ would that we touching these Signs, should draw virtue from himself, that is, all the graces which these Signs represent.
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Therefore as the Leuits vnder the Lawe, were bound to prepare their brethren before they came to the Passeouer;
Therefore as the Leuits under the Law, were bound to prepare their brothers before they Come to the Passover;
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so Preachers of the Gospell should prepare their brethren before they come to the Supper of the Lord.
so Preachers of the Gospel should prepare their brothers before they come to the Supper of the Lord.
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For which purpose I haue chosen this place to the Corinthians, which is the cleerest and fullest declaration of this Sacrament in all the Scripture.
For which purpose I have chosen this place to the Corinthians, which is the Clearest and Fullest declaration of this Sacrament in all the Scripture.
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The Lord Iesus in the night &c. The summe of all these words is, the institution, The Lord Iesus in the night etc. The sum of all these words is, the Institution,
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& vse of the Lords Supper.
& use of the lords Supper.
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First Paule 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: and when he had giuen thankes, he brake it,
First Paul shows the author of it, The Lord Iesus, then the time when it was instituted, in the night that he was betrayed, then the manner how he did institute it, he took bred: and when he had given thanks, he brake it,
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and gaue vnto his disciples, &c. then the end why he did institute it, for a remembrance of his death. and gave unto his Disciples, etc. then the end why he did institute it, for a remembrance of his death.
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Touching the author, he which is signified by it, was the author of it.
Touching the author, he which is signified by it, was the author of it.
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The Lord Iesus hath bid vs to Supper, I am not worthie (sayeth Iohn) to loose his shoe; The Lord Iesus hath bid us to Supper, I am not worthy (Saith John) to lose his shoe;
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so wee are not worthie to waite at his trencher, and yet he will haue vs sit at his table.
so we Are not worthy to wait At his trencher, and yet he will have us fit At his table.
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To him belongeth the power to ordaine Sacraments in his Church, because he fulfilled the Sacramēts of the Law.
To him belongeth the power to ordain Sacraments in his Church, Because he fulfilled the Sacraments of the Law.
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When Christ came the Passeouer ceased, because he is our Passeouer, that is, the Lambe by whose blood we are saued.
When christ Come the Passover ceased, Because he is our Passover, that is, the Lamb by whose blood we Are saved.
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When Christ came, Circumcision ceased, because he is our Circumcision, that is, the purifier and clenser of our sinnes.
When christ Come, Circumcision ceased, Because he is our Circumcision, that is, the purifier and clenser of our Sins.
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Now these two Sacraments are fulfilled, he hath appoynted two other Sacraments for them in sted of the paschal Lambe, which the Iewes did eate, he hath giuen vs an other Lambe to eate, which Iohn calleth the Lambe of God, that is himselfe, vppon whome all doo feede, whosoeuer doo receiue this Sacrament with an assured faith that Christ died to possesse them of life. Now these two Sacraments Are fulfilled, he hath appointed two other Sacraments for them in stead of the paschal Lamb, which the Iewes did eat, he hath given us an other Lamb to eat, which John calls the Lamb of God, that is himself, upon whom all do feed, whosoever do receive this Sacrament with an assured faith that christ died to possess them of life.
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The breaking of the bread, doth signifie the wounding of his bodie: the powring of the Wine dooth signifie the shedding of his bloud.
The breaking of the bred, does signify the wounding of his body: the Pouring of the Wine doth signify the shedding of his blood.
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The eating of the bread, and drinking of the Wine, dooth signifie that his flesh and bloud do nourish in vs life eternall,
The eating of the bred, and drinking of the Wine, doth signify that his Flesh and blood do nourish in us life Eternal,
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as the bread and Wine doo nourish the life present.
as the bred and Wine do nourish the life present.
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Instead of Circumcision, which began at Abraham, he hath ordeined Baptisme, which began at Iohn, a more liuely representation of the true circumcision of the heart,
Instead of Circumcision, which began At Abraham, he hath ordained Baptism, which began At John, a more lively representation of the true circumcision of the heart,
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because it representeth vnto vs the blood of Christ which washeth our soules, as the water in Baptisme washeth our bodies. Touching the time:
Because it Representeth unto us the blood of christ which washes our Souls, as the water in Baptism washes our bodies. Touching the time:
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In the night (saith Paule) therefore this Sacrament is called The Lords Supper, because it was instituted at night when they vsed to suppe. In the night (Says Paul) Therefore this Sacrament is called The lords Supper, Because it was instituted At night when they used to sup.
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But what night? euen that night (sayth Paule) when he was betrayed:
But what night? even that night (say Paul) when he was betrayed:
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that night which he should haue cursed, as Iob did the day of his birth, if he had suffred against his will:
that night which he should have cursed, as Job did the day of his birth, if he had suffered against his will:
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that night when he should haue thought to destroy men, as men conspired to destroy him, that night (saith Paule) this Sacrament of grace, and peace, and life began.
that night when he should have Thought to destroy men, as men conspired to destroy him, that night (Says Paul) this Sacrament of grace, and peace, and life began.
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Euen that night when we betrayed him. Even that night when we betrayed him.
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Many nights did he spend in watching, and praying for vs, and is there a night now for vs to kill and betray him? That was a dark night,
Many nights did he spend in watching, and praying for us, and is there a night now for us to kill and betray him? That was a dark night,
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when men went about to put out the Sunne which brought them light.
when men went about to put out the Sun which brought them Light.
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Who can but wonder, to see how Christ, and they for whome Christ came, were occupied at one time? when they deuised mischiefe against him,
Who can but wonder, to see how christ, and they for whom christ Come, were occupied At one time? when they devised mischief against him,
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and sought all meanes to destroy him, then he consulted how to saue them, and instituted the same night this blessed Sacrament, to conuay al his graces and blessings vnto them, Euen that night when they betrayed him.
and sought all means to destroy him, then he consulted how to save them, and instituted the same night this blessed Sacrament, to convey all his graces and blessings unto them, Even that night when they betrayed him.
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The reason why this action was deferred vntill night, is, because that was the time appointed by the Lawe to eate the Passeouer, which was like a predecessor of this Sacrament.
The reason why this actium was deferred until night, is, Because that was the time appointed by the Law to eat the Passover, which was like a predecessor of this Sacrament.
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The reason why he deferred vntill his last night, was, because the Passeouer could not be ended,
The reason why he deferred until his last night, was, Because the Passover could not be ended,
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before the fulnesse of time, and the true Paschall Lamb were come to be slaine in stead of the other.
before the fullness of time, and the true Paschal Lamb were come to be slain in stead of the other.
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Therefore how fitly did Christ end the Passeouer, which was a signe of his suffering so presently before his suffering? And beside,
Therefore how fitly did christ end the Passover, which was a Signen of his suffering so presently before his suffering? And beside,
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how sweetly did hee confirme his Disciples faith, when as they should see that the next day performed before their eyes, which ouernight both in the Passeouer,
how sweetly did he confirm his Disciples faith, when as they should see that the next day performed before their eyes, which overnight both in the Passover,
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and in the Sacrament, was so liuely resembled vnto them.
and in the Sacrament, was so lively resembled unto them.
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If any from this do gather, that we ought to eate the Lords Supper at night as Christ did, he must vnderstand that we haue not the same cause to doe so which Christ had, because of the Passeouer.
If any from this do gather, that we ought to eat the lords Supper At night as christ did, he must understand that we have not the same cause to do so which christ had, Because of the Passover.
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And therefore the Church which hath discretion of times and places, hath altered both the time,
And Therefore the Church which hath discretion of times and places, hath altered both the time,
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and the place, vsing the temples in stead of the chamber, and the morning in stead of the euening:
and the place, using the Temples in stead of the chamber, and the morning in stead of the evening:
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for indifferent things are ruled by order and decencie. Touching the manner, He tooke bread, and when he had giuen thankes, he brake it, and gaue it vnto them.
for indifferent things Are ruled by order and decency. Touching the manner, He took bred, and when he had given thanks, he brake it, and gave it unto them.
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He would not eate it, nor breake it, before he had giuen thanks to God.
He would not eat it, nor break it, before he had given thanks to God.
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What neede he which was God, giue thanks to God, but to shew vs what we should do,
What need he which was God, give thanks to God, but to show us what we should do,
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whē we eate our selues? In all things giue thanks (saith Paule) whereby we declare, that all things come from God:
when we eat our selves? In all things give thanks (Says Paul) whereby we declare, that all things come from God:
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but the wicked beleeue easier that God doth take, than that he doth giue, and therefore they neuer pray hartely vnto him for any thing,
but the wicked believe Easier that God does take, than that he does give, and Therefore they never pray heartily unto him for any thing,
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nor feelingly thanke him for it. For which the Lord complaineth, saying:
nor feelingly thank him for it. For which the Lord Complaineth, saying:
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I haue loued you, yet yee say, wherein hast thou loued vs? shewing, that wee are worse than the Oxe, which knoweth his feeder. I have loved you, yet ye say, wherein hast thou loved us? showing, that we Are Worse than the Ox, which Knoweth his feeder.
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And if wee acknowledge all things frō God, yet we do like Lot, Is it not a little one (saith he) when hee craued to goe vnto Zoar, as though it were not much which he asked:
And if we acknowledge all things from God, yet we do like Lot, Is it not a little one (Says he) when he craved to go unto Zoar, as though it were not much which he asked:
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so we mince and extenuate the gifts of God, before we receiue them and after;
so we mince and extenuate the Gifts of God, before we receive them and After;
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like them which haue a grace for dinner, and none for breakefast, as though they had their dinners from God, and breakefasts of their owne. Our example did not so:
like them which have a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakfasts of their own. Our Exampl did not so:
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Although it was but bread which he receiued, yet he was more thankefull for bread, than many which burie the fowles, and fishes, and beasts, in their belly:
Although it was but bred which he received, yet he was more thankful for bred, than many which bury the fowls, and Fish, and beasts, in their belly:
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for if a count of all were kept, for one that prayeth Giue vs this day our dayly bread, a hundreth take their bread,
for if a count of all were kept, for one that Prayeth Give us this day our daily bred, a Hundredth take their bred,
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and meate, and sleepe too, which neuer pray for it.
and meat, and sleep too, which never pray for it.
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After he had giuen thankes, hee brake it, and gaue vnto them, and sayd, Take, eate: After he had given thanks, he brake it, and gave unto them, and said, Take, eat:
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for when he had giuen thanks to God, then it was sanctified, and blessed, and lawfull to eate.
for when he had given thanks to God, then it was sanctified, and blessed, and lawful to eat.
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So, when thou seruest God, then it is lawfull for thee to vse Gods blessings,
So, when thou servest God, then it is lawful for thee to use God's blessings,
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then thou mayest eate and drinke as Christ did, but not before, for these things were created to serue them which serue God;
then thou Mayest eat and drink as christ did, but not before, for these things were created to serve them which serve God;
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if thou doest not serue him for them, thou encrochest vppon Gods blessings, and stealest his creatures, which are no more thine,
if thou dost not serve him for them, thou encrochest upon God's blessings, and stealest his creatures, which Are no more thine,
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than thou art his, for the good God created all things for good men, as the diuels possessions are reserued for euill men.
than thou art his, for the good God created all things for good men, as the Devils possessions Are reserved for evil men.
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Therefore as Christ would not breake the bread, before he had giuen thanks to the founder,
Therefore as christ would not break the bred, before he had given thanks to the founder,
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so know, that there is some thing to be done, before thou receyue any benefite of God,
so know, that there is Some thing to be done, before thou receive any benefit of God,
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and presume not to vse his creatures with more libertie than his Sonne did, which did not eate without giuing thāks nor rise againe without singing of a Psalme.
and presume not to use his creatures with more liberty than his Son did, which did not eat without giving thanks nor rise again without singing of a Psalm.
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It followeth, This is my bodie. Here is the fruite of his thankes before, he praied that the bread & wine might bee blessed, and they were blessed. It follows, This is my body. Here is the fruit of his thanks before, he prayed that the bred & wine might be blessed, and they were blessed.
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As Isaacs blessing shewed it self vpon Iaacob whom he blessed; so Christs blessing appeared straight vpon these mysteries:
As Isaacs blessing showed it self upon Jacob whom he blessed; so Christ blessing appeared straight upon these Mysteres:
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for it could not bee sayd before, this is my bodie, because it was meere bread;
for it could not be said before, this is my body, Because it was mere bred;
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but now it may bee called his bodie, because his blessing hath infused that vertue into it, that it doth not onely represent his bodie,
but now it may be called his body, Because his blessing hath infused that virtue into it, that it does not only represent his body,
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but conuey his bodie, and himselfe vnto vs. The efficacie of this blessing is in this Sacrament euer since, sanctifying it vnto vs as well as it did to the Apostles,
but convey his body, and himself unto us The efficacy of this blessing is in this Sacrament ever since, sanctifying it unto us as well as it did to the Apostles,
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euen as Christs prayer staied Peters faith after Christ was dead.
even as Christ prayer stayed Peter's faith After christ was dead.
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Because vpon these words the Papists ground their Transubstanciation, that is, that the bread is chaunged into Christs flesh,
Because upon these words the Papists ground their Transubstantiation, that is, that the bred is changed into Christ Flesh,
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and the Wine is turned into Christs blood, whereby we eate the same bodie which died vpō the Crosse,
and the Wine is turned into Christ blood, whereby we eat the same body which died upon the Cross,
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and drinke the same blood which issued out of his side, that you may see the blindnesse of this Popish dreame, I would haue you but marke euerie word of this Scripture how they make against Trāsubstanciation, that you may see them slaine like Goliah with their owne sword.
and drink the same blood which issued out of his side, that you may see the blindness of this Popish dream, I would have you but mark every word of this Scripture how they make against Transubstantiation, that you may see them slain like Goliath with their own sword.
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Euen as GOD made Caiphas speake against himselfe;
Eve as GOD made Caiaphas speak against himself;
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so the Scriptures which heretickes alleage, doo make against thēselues, like the Baalites which wounded their owne flesh. so the Scriptures which Heretics allege, do make against themselves, like the Baalites which wounded their own Flesh.
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I may liken their allegations to Sathans, when hee tempted Christ in the Wildernesse, he alleaged but one sentence of Scripture for himself,
I may liken their allegations to Satan's, when he tempted christ in the Wilderness, he alleged but one sentence of Scripture for himself,
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and that Psalme out of which he borrowed it, makes so plaine against him, that hee was faine to picke here a worde,
and that Psalm out of which he borrowed it, makes so plain against him, that he was feign to pick Here a word,
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and there a worde, and leaue out that which went before, and skip in the middest,
and there a word, and leave out that which went before, and skip in the midst,
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and omit that which came after, or els hee had marred his cause.
and omit that which Come After, or Else he had marred his cause.
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The Scripture is so holie, and pure, and true, that no word, nor sillable thereof can make for the diuell,
The Scripture is so holy, and pure, and true, that no word, nor Syllable thereof can make for the Devil,
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or for sinners, or for hereticks: yet as the diuell alleaged Scripture, though it made not for him, but against him;
or for Sinners, or for Heretics: yet as the Devil alleged Scripture, though it made not for him, but against him;
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so doo the Libertines, and Epicures, and Heretickes, as though they had learned at his schoole.
so do the Libertines, and Epicureans, and Heretics, as though they had learned At his school.
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Now there is no sentēce of the scripture, which the wiser Papists aledge bouldly for their Transubstantiation,
Now there is no sentence of the scripture, which the Wiser Papists allege boldly for their Transubstantiation,
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but this, that Christ sayd, This is my body, by which they may proue as well that Christ is a dore,
but this, that christ said, This is my body, by which they may prove as well that christ is a door,
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because he sayth, I am the dore: or a Vine, because he sayth, I am a Vine, for his sayings are like.
Because he say, I am the door: or a Vine, Because he say, I am a Vine, for his sayings Are like.
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Figuratiue speeches, must not bee construed literally, but this is Heretikes fashion.
Figurative Speeches, must not be construed literally, but this is Heretics fashion.
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If you marke, you shall see thorough out, that all the testimonies which the Papists aledge for their heresies, are eyther tropes,
If you mark, you shall see through out, that all the testimonies which the Papists allege for their heresies, Are either tropes,
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or figures, or allegories, or parables, or allusions, or darke speeches;
or figures, or allegories, or parables, or allusions, or dark Speeches;
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which when they presume to expound allegorically, or literally, without conference of other scriptures, then they wander,
which when they presume to expound allegorically, or literally, without conference of other Scriptures, then they wander,
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and stray from the marke, or else it is impossible, that the trueth should mainteyne error, that is, that the scripture should speake for heresie, if it were not peruerted:
and stray from the mark, or Else it is impossible, that the truth should maintain error, that is, that the scripture should speak for heresy, if it were not perverted:
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therefore we see that Eue neuer erred, vntill she corrupted the text.
Therefore we see that Eue never erred, until she corrupted the text.
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Now we will enter the lists with our aduersaries, and see whether these words doo proue that the bread and wine are turned into Christes bodye.
Now we will enter the lists with our Adversaries, and see whither these words do prove that the bred and wine Are turned into Christ's body.
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Paule sayth, Iesus tooke bread: well then, yet it is bread:Paul say, Iesus took bred: well then, yet it is bred:
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when he had taken it, then he blessed it, what did he blesse? the bread which he tooke, well then, yet it is bread:
when he had taken it, then he blessed it, what did he bless? the bred which he took, well then, yet it is bred:
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when he had blessed it, then he brake it, what did he breake? the bread which he blessed,
when he had blessed it, then he brake it, what did he break? the bred which he blessed,
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well then, yet it is bread:
well then, yet it is bred:
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when he had broken it, then he gaue it, what did he giue? the bread which he brake, well then, yet it is bread:
when he had broken it, then he gave it, what did he give? the bred which he brake, well then, yet it is bred:
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when he had giuen it, then they did eate it, what did they eate? the bread which he gaue them,
when he had given it, then they did eat it, what did they eat? the bred which he gave them,
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well then, yet it is bread:
well then, yet it is bred:
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when they did eate it, then he sayd, this is my body: what did he call his body? the bread which they did eate,
when they did eat it, then he said, this is my body: what did he call his body? the bred which they did eat,
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well then, yet it is bread. If it be bread all this while, when he did take it, and blesse it,
well then, yet it is bred. If it be bred all this while, when he did take it, and bless it,
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and breake it, & giue it, and they did eate it, when is it turned into his body? heere they stande like the Sadduces, as mute as fisshes.
and break it, & give it, and they did eat it, when is it turned into his body? Here they stand like the Sadducees, as mute as fishes.
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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 call it bread and wine after he had giuen it, as he did before.
Now that you may see that not we only say it is bred and wine After the consecration, in the 27. verse christ himself does call it bred and wine After he had given it, as he did before.
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And in Marke hee sayeth, I will drinke no more of the fruit of the Vine.
And in Mark he Saith, I will drink no more of the fruit of the Vine.
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Here Christ saith, that it was the fruite of the Vine which he dranke, but his bloud is not the fruite of Vines,
Here christ Says, that it was the fruit of the Vine which he drank, but his blood is not the fruit of Vines,
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but Wine, therefore Wine was his drinke, and not bloud.
but Wine, Therefore Wine was his drink, and not blood.
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Beside, if you would heare Paule expound Christ, he sheweth, that all our Fathers had the same substance of Christ in their Sacraments, that we haue in ours,
Beside, if you would hear Paul expound christ, he shows, that all our Father's had the same substance of christ in their Sacraments, that we have in ours,
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for he sayth, They all did eate the same spirituall meate, and all drinke the same spirituall drinke.
for he say, They all did eat the same spiritual meat, and all drink the same spiritual drink.
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Straight he sayth, that this meate and this drinke was Christ. Marke that he sayeth not onely, They did eate the same meate that we eate,
Straight he say, that this meat and this drink was christ. Mark that he Saith not only, They did eat the same meat that we eat,
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but he sayth, that this meate was Christ:
but he say, that this meat was christ:
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and not onely so, but to shew that Christ is not a corporall meate, as the Papists say:
and not only so, but to show that christ is not a corporal meat, as the Papists say:
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he sayth, he is a spirituall meate, as we say; therefore you see that we doo not eate him corporally, no more than our Fathers,
he say, he is a spiritual meat, as we say; Therefore you see that we do not eat him corporally, no more than our Father's,
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but that as they did eate him spiritually, so doo we; for spirituall meate must be eaten spiritually, as corporall meate is eaten corporally.
but that as they did eat him spiritually, so do we; for spiritual meat must be eaten spiritually, as corporal meat is eaten corporally.
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Againe, for the signes to be turned into the thing signified by them, is vtterly against the nature of a Sacrament,
Again, for the Signs to be turned into the thing signified by them, is utterly against the nature of a Sacrament,
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and makes it no Sacrament, because there is no signe:
and makes it no Sacrament, Because there is no Signen:
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for euery Sacrament dooth consist of a signe, and a thing signified, the signe is euer an earthly thing,
for every Sacrament doth consist of a Signen, and a thing signified, the Signen is ever an earthly thing,
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and that which it signifieth is a heauenly thing.
and that which it signifies is a heavenly thing.
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This shall appeare in all examples, as in Paradise there was a very Tree for the signe,
This shall appear in all Examples, as in Paradise there was a very Tree for the Signen,
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and Christ the thing signified by it.
and christ the thing signified by it.
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In Circumcision there was a cutting off of the skin, and the cutting off of sinne.
In Circumcision there was a cutting off of the skin, and the cutting off of sin.
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In the Passeouer there was a Lambe, and Christ. In the Sabaoth there was a day of rest, and eternall rest.
In the Passover there was a Lamb, and christ. In the Sabaoth there was a day of rest, and Eternal rest.
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In the Sacrifices there was an offering of some beast, & the offering of Christ. In the Sanctuarie there was the holie place, and heauen.
In the Sacrifices there was an offering of Some beast, & the offering of christ. In the Sanctuary there was the holy place, and heaven.
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In the Propitiatorie there was the golden Couering, and Christ our couer. In the Wildernesse there was a Rocke yeelding water, and Christ yeelding his bloud.
In the Propitiatory there was the golden Covering, and christ our cover. In the Wilderness there was a Rock yielding water, and christ yielding his blood.
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In the Apparition there was a Doue, and the Holy Ghost. In the Manna there was Bread, and Christ.
In the Apparition there was a Dove, and the Holy Ghost. In the Manna there was Bred, and christ.
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In Baptisme there is verie Water which washeth vs, and Christes bloud washing vs; so in the Supper of Christ there is verie Bread and Wine for the signe,
In Baptism there is very Water which washes us, and Christ's blood washing us; so in the Supper of christ there is very Bred and Wine for the Signen,
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and the bodie and bloud of Christ for the thing signified, or els this Sacrament is against the nature of all other Sacraments.
and the body and blood of christ for the thing signified, or Else this Sacrament is against the nature of all other Sacraments.
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Againe, there must bee a proportion betweene the Passeouer & the Lords Supper, because this was figured by the other.
Again, there must be a proportion between the Passover & the lords Supper, Because this was figured by the other.
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Now, the Iewes had in their Passeouer, Bread, and Wine, and a Lambe;
Now, the Iewes had in their Passover, Bred, and Wine, and a Lamb;
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so Christ instituting his Supper, left Bread, and Wine, & a Lamb, which name is giuen to himselfe, so christ instituting his Supper, left Bred, and Wine, & a Lamb, which name is given to himself,
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because he came like a Lamb, and died like a Lamb.
Because he Come like a Lamb, and died like a Lamb.
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Againe, if Christs verie bodie were offered in the Sacramēt, then it were not a Sacrament, but a Sacrifice;
Again, if Christ very body were offered in the Sacrament, then it were not a Sacrament, but a Sacrifice;
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which two differ as much as giuing, and taking:
which two differ as much as giving, and taking:
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for in a Sacrifice we giue, & in a Sacrament we receiue, & therfore we say our Sacrifice, and Christs Sacrament.
for in a Sacrifice we give, & in a Sacrament we receive, & Therefore we say our Sacrifice, and Christ Sacrament.
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Againe, euery Sacrifice was offered vppon an Altar.
Again, every Sacrifice was offered upon an Altar.
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Now, marke the wisedome of the Holy Ghost, least wee should take this for a Sacrifice, he neuer names Altar when he speakes of it,
Now, mark the Wisdom of the Holy Ghost, lest we should take this for a Sacrifice, he never names Altar when he speaks of it,
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but, the table of the Lord.
but, the table of the Lord.
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Therefore it is no doubt but the diuell hath kept the name of Altar, that wee might thinke it a Sacrifice.
Therefore it is no doubt but the Devil hath kept the name of Altar, that we might think it a Sacrifice.
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Againe, if the bread were Christs flesh, and the wine his bloud, as these two are separate one from the other;
Again, if the bred were Christ Flesh, and the wine his blood, as these two Are separate one from the other;
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so Christs flesh should bee separate from his bloud, but his bodie is not diuided, for thē it were a dead bodie.
so Christ Flesh should be separate from his blood, but his body is not divided, for them it were a dead body.
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Againe, that which remaineth doth nourish the bodie, and relish in the mouth as it did before, which could not be,
Again, that which remains does nourish the body, and relish in the Mouth as it did before, which could not be,
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but that it is the same foode which it was before.
but that it is the same food which it was before.
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Againe, I would aske, whose are this whitenesse, and hardnes, and roundnes, and coldnes? None of them say that it is the whitenesse,
Again, I would ask, whose Are this whiteness, and hardness, and roundness, and coldness? None of them say that it is the whiteness,
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and hardnesse, and roundnes, and coldnes of Christs bodie:
and hardness, and roundness, and coldness of Christ body:
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therefore it must needes bee the whitenesse, and hardnesse, and roundnes, and coldnes of the bread,
Therefore it must needs be the whiteness, and hardness, and roundness, and coldness of the bred,
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or els qualities should stand without substances, which is, as if one should tell you of a house without a foundation.
or Else qualities should stand without substances, which is, as if one should tell you of a house without a Foundation.
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Againe, as Christ dwelleth in vs, so he is eaten of vs, but he dwelleth in vs onlie by saith, Ephe. 3. 17. Therefore he is eaten only by faith.
Again, as christ dwells in us, so he is eaten of us, but he dwells in us only by Says, Ephes 3. 17. Therefore he is eaten only by faith.
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Againe, none can bee saued, without the communion of the bodie:
Again, none can be saved, without the communion of the body:
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but if all should communicate with it corporally, then neither infants nor any of our fathers, the Patriarkes or the Prophets should bee saued,
but if all should communicate with it corporally, then neither Infants nor any of our Father's, the Patriarchs or the prophets should be saved,
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because they receiued it not so.
Because they received it not so.
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Againe, Christ saith not, this wine, but this cup, and therefore by their conclusion, not onely the wine should be turned into bloud, but the cup too.
Again, christ Says not, this wine, but this cup, and Therefore by their conclusion, not only the wine should be turned into blood, but the cup too.
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Againe, Paule saith, They which receiue vnworthily, receiue their own damnation. But if it were the flesh of Christ, they should rather receiue saluation than damnation,
Again, Paul Says, They which receive unworthily, receive their own damnation. But if it were the Flesh of christ, they should rather receive salvation than damnation,
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because Christ saith, He that eateth my flesh and drinketh my bloud hath life euerlasting.
Because christ Says, He that Eateth my Flesh and Drinketh my blood hath life everlasting.
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Againe, if they would heare an Angell from heauen, whē Christs bodie was glorified, an Angel said to the women, He is risen, and is not here, as if he should say, his bodie is but in one place at once,
Again, if they would hear an Angel from heaven, when Christ body was glorified, an Angel said to the women, He is risen, and is not Here, as if he should say, his body is but in one place At once,
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or els he might haue been there, though he was risen.
or Else he might have been there, though he was risen.
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Againe, why doo they say in receiuing this Sacramēt euer since the Primitiue church, Lift vp your hearts, if they haue all in their mouths? To end this controuersy.
Again, why do they say in receiving this Sacrament ever since the Primitive Church, Lift up your hearts, if they have all in their mouths? To end this controversy.
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Here we may say as the Disciples sayd to Christ, Whether shall we goe from thee? I meane we neede not go to any other expositor of christ than Christ himselfe. Therefore mark what he saith:
Here we may say as the Disciples said to christ, Whither shall we go from thee? I mean we need not go to any other expositor of Christ than christ himself. Therefore mark what he Says:
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At first when Christ said, that he was the bread of life, and that all which would liue must eate him, they murmured vntill he expoūded his words;
At First when christ said, that he was the bred of life, and that all which would live must eat him, they murmured until he expounded his words;
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and how did hee expounde his wordes? Thus, He that commeth vnto me hath eaten, and he that beleeueth in me hath drunke.
and how did he expound his words? Thus, He that comes unto me hath eaten, and he that Believeth in me hath drunk.
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After when hee instituted this Sacrament, in like wordes, they murmured not, which they would as before,
After when he instituted this Sacrament, in like words, they murmured not, which they would as before,
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if he had not resolued them before, that to eate his bodie, and to drink his bloud, was nothing but to come to him, and beleeue in him.
if he had not resolved them before, that to eat his body, and to drink his blood, was nothing but to come to him, and believe in him.
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After he had sayd so, they murmured not, because they did see some reason in it.
After he had said so, they murmured not, Because they did see Some reason in it.
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As it is plainly sayd, This is my bodie; so it is plainlie saide, these words are spirit, that is, they must be vnderstood spirituallie, and not literallie.
As it is plainly said, This is my body; so it is plainly said, these words Are Spirit, that is, they must be understood spiritually, and not literally.
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I did not alleage the Fathers in my Sermon, but if any man suspend his assent, till they bring in their verdit, let him heare them make confession of their beleefe.
I did not allege the Father's in my Sermon, but if any man suspend his assent, till they bring in their verdict, let him hear them make Confessi of their belief.
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Augustine saith, the Lord doubted not to say, this is my bodie, when he gaue onely a signe, or Sacrament of his bodie. Augustine Says, the Lord doubted not to say, this is my body, when he gave only a Signen, or Sacrament of his body.
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Tertullian saith, this is my bodie, that is, a signe of my bodie. Ambrose saith, the bread and wine remaine still the same thing that they were. Tertullian Says, this is my body, that is, a Signen of my body. Ambrose Says, the bred and wine remain still the same thing that they were.
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Theodoret saith, after the consecration, the mysticall signes do not cast off their owne nature, but abide still in their first substance and forme. Theodoret Says, After the consecration, the mystical Signs do not cast off their own nature, but abide still in their First substance and Form.
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Origen saith, the bread that is sanctified with the word of God, as touching the materiall substāce thereof goeth into the bellie, Origen Says, the bred that is sanctified with the word of God, as touching the material substance thereof Goes into the belly,
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and foorth againe like other meates. Irenaeus saith, that it hath two things in it, one earthly, and the other heauenly.
and forth again like other Meats. Irnaeus Says, that it hath two things in it, one earthly, and the other heavenly.
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Cyrill saith, Our Sacraments auouch not the eating of a man.Cyril Says, Our Sacraments avouch not the eating of a man.
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Ciprian saith, the Lord calleth bread made of many graines, his bodie, and called wine made of many grapes, his bloud. Cyprian Says, the Lord calls bred made of many grains, his body, and called wine made of many grapes, his blood.
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Athanasius saith, Christ made mention of his ascention into heauen, that he might withdrawe his Disciples from corporal and fleshlie eating. Athanasius Says, christ made mention of his Ascension into heaven, that he might withdraw his Disciples from corporal and fleshly eating.
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Chrysostome saith, God giueth vs things spirituall vnder things visible and naturall. Chrysostom Says, God gives us things spiritual under things visible and natural.
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And againe, being sanctified, it is deliuered from the name of bread, and is exalted to the name of the Lords bodie,
And again, being sanctified, it is Delivered from the name of bred, and is exalted to the name of the lords body,
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although the nature of the bread still remaine. And because they beleeue that the Pope cannot erre, Pope Gelasius setteth to his hand,
although the nature of the bred still remain. And Because they believe that the Pope cannot err, Pope Gelasius sets to his hand,
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and saith with the rest, Neither the substāce of the bread, nor nature of the wine cease to bee, more than they were before.
and Says with the rest, Neither the substance of the bred, nor nature of the wine cease to be, more than they were before.
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Tell vs Papist, doo not these Fathers speake as plaine as wee? Canst thou auouch Transubstanciation more flatly than they denie it? How had this heresie been chased,
Tell us Papist, do not these Father's speak as plain as we? Canst thou avouch Transubstantiation more flatly than they deny it? How had this heresy been chased,
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if the diuell had hatched it in their time?
if the Devil had hatched it in their time?
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Thus the Scriptures on the one side, and the Fathers on the other side did so trouble three arch Papists, Biel, Tonstal, and Fisher, that Gabriel Biel saith,
Thus the Scriptures on the one side, and the Father's on the other side did so trouble three arch Papists, Biel, Tonstal, and Fisher, that Gabriel Biel Says,
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how the bodie of Christ is in the Sacrament, is not founde in the canon of the Byble.
how the body of christ is in the Sacrament, is not found in the canon of the bible.
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Tonstal saith, It had been better to leaue euerie man to his owne coniecture, as they were before the Councell of Laterane, than to bring in such a question. Tonstal Says, It had been better to leave every man to his own conjecture, as they were before the Council of Lateran, than to bring in such a question.
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Fisher saith, No man can proue by the words of the Gospell, that any Priest in these daies doth consecrate the very bodie and bloud of Christ. Fisher Says, No man can prove by the words of the Gospel, that any Priest in these days does consecrate the very body and blood of christ.
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Heere is fulfilled, Out of thine owne mouth I will condemne thee. But wee will not carrie the matter so, because a Iudge must haue two eares, therfore now let thē speake.
Here is fulfilled, Out of thine own Mouth I will condemn thee. But we will not carry the matter so, Because a Judge must have two ears, Therefore now let them speak.
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Because they cannot tell how the bread and wine should bee turned into flesh and bloud,
Because they cannot tell how the bred and wine should be turned into Flesh and blood,
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and yet appeare bread and wine still, they say it is a myracle:
and yet appear bred and wine still, they say it is a miracle:
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but how doo they prooue it? If they contend it is a myracle, they must shewe vs a signe,
but how do they prove it? If they contend it is a miracle, they must show us a Signen,
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for euery myracle may bee seene, like all the myracles of Moses, and Christ, and the Apostles:
for every miracle may be seen, like all the Miracles of Moses, and christ, and the Apostles:
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and therefore a myracle is called a signe, because it may be seene like a signe,
and Therefore a miracle is called a Signen, Because it may be seen like a Signen,
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and the word signifieth a wonder, as though wee did see something to wonder.
and the word signifies a wonder, as though we did see something to wonder.
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And the Iewes crauing a myracle, said, Shew vs a myracle: as though they were taught to iudge of myracles by sight.
And the Iewes craving a miracle, said, Show us a miracle: as though they were taught to judge of Miracles by sighed.
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All which doth shewe that a myracle may bee seene, but here no myracle is seene.
All which does show that a miracle may be seen, but Here no miracle is seen.
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Againe, a myracle (especially in the time of the Gospell) is an extraordinarie thing,
Again, a miracle (especially in the time of the Gospel) is an extraordinary thing,
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but they make this an ordinarie thing:
but they make this an ordinary thing:
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for if the bread & wine turned into flesh & bloud, then myracles are as common as Sacraments,
for if the bred & wine turned into Flesh & blood, then Miracles Are as Common as Sacraments,
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& so because they haue Masse euerie day, they should work myracles euery day.
& so Because they have Mass every day, they should work Miracles every day.
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Lastly, this seemeth straunge, that Augustine, whom they so much honour, gathered all the myracles which are written in the Scripture,
Lastly, this seems strange, that Augustine, whom they so much honour, gathered all the Miracles which Are written in the Scripture,
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and yet amongst all, speakes not of this; therefore then it was counted no myracle: but Paule speakes of lying myracles, and this is one of them.
and yet among all, speaks not of this; Therefore then it was counted no miracle: but Paul speaks of lying Miracles, and this is one of them.
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If they say that Christ can turne Bread and Wine into his bodie, and therefore he doth.
If they say that christ can turn Bred and Wine into his body, and Therefore he does.
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First they must prooue that he will: for they can doo many things themselues which they doo not, because they will not:
First they must prove that he will: for they can do many things themselves which they do not, Because they will not:
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therefore it is an old answere, that from Can to Will, no argument followeth. The Leper did not say to Christ, If thou can, thou will;
Therefore it is an old answer, that from Can to Will, no argument follows. The Leper did not say to christ, If thou can, thou will;
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but, If thou wilt, thou canst. But the question which they thinke cannot bee answered, like their inuincible Nauies, is this.
but, If thou wilt, thou Canst. But the question which they think cannot be answered, like their invincible Navies, is this.
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If the Bread bee not his bodie, why doth he call it his bodie? Resolue this knot and all is cleere.
If the Bred be not his body, why does he call it his body? Resolve this knot and all is clear.
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Marke then and wee will loose it as well as we can:
Mark then and we will lose it as well as we can:
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He saith, This is my bodie, as he saith after, which is broken for you. Why? his bodie was not broken before hee suffered,
He Says, This is my body, as he Says After, which is broken for you. Why? his body was not broken before he suffered,
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how did he say then, which is broken, before it was broken? There is no sense of it but this, the Bread was broken,
how did he say then, which is broken, before it was broken? There is no sense of it but this, the Bred was broken,
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and signified that his bodie should be broken.
and signified that his body should be broken.
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Now, as the breaking of the Bread did signifie the breaking of his bodie, so the Bread must needes signifie his bodie:
Now, as the breaking of the Bred did signify the breaking of his body, so the Bred must needs signify his body:
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but as his bodie was not broken indeede when the Bread was broken, so the Bread could not bee his bodie indeed:
but as his body was not broken indeed when the Bred was broken, so the Bred could not be his body indeed:
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for then his bodie should haue been broken whē the Bread was broken: yet let them obiect what they can.
for then his body should have been broken when the Bred was broken: yet let them Object what they can.
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If (say they) the Bread & Wine be not changed into his bodie and bloud,
If (say they) the Bred & Wine be not changed into his body and blood,
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why dooth hee speake so darklie? he might haue spoken pla•ner.
why doth he speak so darkly? he might have spoken pla•ner.
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I answere, though this seeme darke to Papistes, yet it was not darke to the Apostles, they vnderstood his meaning well enough,
I answer, though this seem dark to Papists, yet it was not dark to the Apostles, they understood his meaning well enough,
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and all the rest for 1215. yeares after Christ, before Transubstanciation was spoken of.
and all the rest for 1215. Years After christ, before Transubstantiation was spoken of.
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If the Apostles had not vnderstood his meaning, they would not stick to aske him as their manner was,
If the Apostles had not understood his meaning, they would not stick to ask him as their manner was,
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vntill they were acquainted with Christes phrase, whēsoeuer they doubted vpon any of his speeches, they were wont to come vnto him,
until they were acquainted with Christ's phrase, whensoever they doubted upon any of his Speeches, they were wont to come unto him,
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& say, Master, what is the meaning? but they were vsed to such phrases:
& say, Master, what is the meaning? but they were used to such phrases:
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for it was Christs manner to teach by similitudes, shewing one thing by another, which is the plainest manner of teaching,
for it was Christ manner to teach by Similitudes, showing one thing by Another, which is the Plainest manner of teaching,
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and most vsed in holy Scripture, especiallie in the types and shadowes of this Sacrament.
and most used in holy Scripture, especially in the types and shadows of this Sacrament.
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For example, Christ calleth the Lambe the Passeouer, in place wherof this Sacrament succeeded, and therefore presentlie after they had eaten the Passeouer, Christ instituted this Sacrament to be vsed for it.
For Exampl, christ calls the Lamb the Passover, in place whereof this Sacrament succeeded, and Therefore presently After they had eaten the Passover, christ instituted this Sacrament to be used for it.
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Christ (I say) called the Lambe the Passeouer, and yet the Passeouer was this,
christ (I say) called the Lamb the Passover, and yet the Passover was this,
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an Angell passed ouer the houses of the Israelites, and strooke the Egiptians, this was not a Lambe,
an Angel passed over the houses of the Israelites, and struck the egyptians, this was not a Lamb,
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and yet because the Lamb was a signe of this Passeouer, as the bread and wine is of Christs body,
and yet Because the Lamb was a Signen of this Passover, as the bred and wine is of Christ body,
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therefore Christ called the Lambe the Passouer, as he calleth the bread and wine his body.
Therefore christ called the Lamb the Passover, as he calls the bred and wine his body.
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Againe, Circumcision is called the Couenant, and yet Circumcision was nothing but the cutting away of a skin:
Again, Circumcision is called the Covenant, and yet Circumcision was nothing but the cutting away of a skin:
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but the Couenant is, In Abrams seede all nations shall be blessed, I will be their God,
but the Covenant is, In Abrams seed all Nations shall be blessed, I will be their God,
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and they shall be my people, I will defend and saue them, and they shall serue and worship mee. and they shall be my people, I will defend and save them, and they shall serve and worship me.
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This is not Circumcision, and yet as though Circumcision were the Couenant it selfe, it is called the Couenant,
This is not Circumcision, and yet as though Circumcision were the Covenant it self, it is called the Covenant,
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because it signified the Couenant, so Bread and Wine are called Christs body, because they signifie Christs body.
Because it signified the Covenant, so Bred and Wine Are called Christ body, Because they signify Christ body.
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Againe, Baptisme is called regeneration, and yet Baptisme is a dipping of our bodies in water,
Again, Baptism is called regeneration, and yet Baptism is a dipping of our bodies in water,
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but regeneration is the renewing of the mind, to the image wherein it was created:
but regeneration is the renewing of the mind, to the image wherein it was created:
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this is not Baptisme, and yet as though Baptisme were regeneration it selfe, it is called regeneration, because it signified regeneration:
this is not Baptism, and yet as though Baptism were regeneration it self, it is called regeneration, Because it signified regeneration:
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so the bread and wine are called Christes bodie, because they signifie Christes body.
so the bred and wine Are called Christ's body, Because they signify Christ's body.
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Againe, the Cup is called the new Testament, and yet the Cup is but a peece of mettall, filled with Wine:
Again, the Cup is called the new Testament, and yet the Cup is but a piece of mettle, filled with Wine:
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but the new Testament is, Hee which beleeueth in the Sonne, shall be saued:
but the new Testament is, He which Believeth in the Son, shall be saved:
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this is not a Cup, and yet as though the Cup were the new Testament it selfe, it is called the new Testament,
this is not a Cup, and yet as though the Cup were the new Testament it self, it is called the new Testament,
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because it signifieth the new Testament: so the bread and wine are called Christes body, because they signifie Christes bodye.
Because it signifies the new Testament: so the bred and wine Are called Christ's body, Because they signify Christ's body.
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They which knewe that the Lambe is not the Passeouer, though Christ called it the Passeouer;
They which knew that the Lamb is not the Passover, though christ called it the Passover;
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that Circumcision is not the Couenant, though God called it the Couenant; that Baptisme is not regeneration, though it be called regeneration;
that Circumcision is not the Covenant, though God called it the Covenant; that Baptism is not regeneration, though it be called regeneration;
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that the Cup is not the new Testament, though Christ called it the new Testamēt;
that the Cup is not the new Testament, though christ called it the new Testament;
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could they not aswell vnderstand, that the Bread and Wine were not Christes body, though Christ called them his body? As they vnderstoode these speeches,
could they not aswell understand, that the Bred and Wine were not Christ's body, though christ called them his body? As they understood these Speeches,
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so they vnderstood this speech, therefore they which saye, that the bread and wine are Christes body,
so they understood this speech, Therefore they which say, that the bred and wine Are Christ's body,
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because Christ sayth, This is my bodie: may aswell saye, that the Lambe is the Passeouer,
Because christ say, This is my body: may aswell say, that the Lamb is the Passover,
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because Christ calleth it the Passeouer, that Baptisme is regeneration, because Paule calleth it regeneration, that the Cup is the new Testament,
Because christ calls it the Passover, that Baptism is regeneration, Because Paul calls it regeneration, that the Cup is the new Testament,
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because Christ calleth it the new Testament.
Because christ calls it the new Testament.
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If euery Sacrament was called by the thing which it signified, and yet neuer any Sacrament was taken for the thing it selfe, what reason haue they to take this Sacrament for the thing it self, more than all the rest? It is the consent of all Writers that a Sacrament is a signe, therefore not the thing signified:
If every Sacrament was called by the thing which it signified, and yet never any Sacrament was taken for the thing it self, what reason have they to take this Sacrament for the thing it self, more than all the rest? It is the consent of all Writers that a Sacrament is a Signen, Therefore not the thing signified:
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no more than the bush at the dore, is the Wine in the seller.
no more than the bush At the door, is the Wine in the seller.
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If I call the Prince a Phoenix, the Vniuersitie a Fountaine, the Court a Pecocke, the Citie a Sea, the Countrey an Eremite,
If I call the Prince a Phoenix, the university a Fountain, the Court a Peacock, the city a Sea, the Country an Eremite,
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why can the Papists vnderstande me, and not vnderstande Christ? What a darke, and strange,
why can the Papists understand me, and not understand christ? What a dark, and strange,
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and intricat, and incredible speech had this bin for them, to vnderstande grosly, and literally? would they thinke, that they did eate Christs body,
and intricate, and incredible speech had this been for them, to understand grossly, and literally? would they think, that they did eat Christ body,
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when his body stoode before them, and he had tould them before, that hys body was lyke their body? Nay, this would haue required moe words,
when his body stood before them, and he had told them before, that his body was like their body? Nay, this would have required more words,
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and made them come againe, with Mayster, what is the meaning? for they were not so instructed yet before the resurrection, to beleeue euery thing without questioning,
and made them come again, with Master, what is the meaning? for they were not so instructed yet before the resurrection, to believe every thing without questioning,
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if it were contrarie to sense and reason:
if it were contrary to sense and reason:
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but as they asked, who had giuen him any meate, when he sayd that he had meate, and they could see none:
but as they asked, who had given him any meat, when he said that he had meat, and they could see none:
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so they woulde haue asked, what meate is this which wee see not? how can euery one of vs eate his body,
so they would have asked, what meat is this which we see not? how can every one of us eat his body,
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and yet he hath but one body, and that body is whole when we eate it? loe, hee standeth before vs and sayth, that his body is like vnto ours,
and yet he hath but one body, and that body is Whole when we eat it? lo, he Stands before us and say, that his body is like unto ours,
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and yet he takes bread and breakes it, and giues it vnto vs to eate,
and yet he Takes bred and breaks it, and gives it unto us to eat,
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and when we eate it, he saith This is my body: and yet his body standeth before vs still.
and when we eat it, he Says This is my body: and yet his body Stands before us still.
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If his body be like ours (as he saith) how can it be eaten and be there,
If his body be like ours (as he Says) how can it be eaten and be there,
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for ours can not? Thus they would haue questioned, if they had not bin vsed to such phrases:
for ours can not? Thus they would have questioned, if they had not been used to such phrases:
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but as they could vnderstand him when he called himselfe a stone, and a rocke,
but as they could understand him when he called himself a stone, and a rock,
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and a dore, and a window, and a Vine, so they could pick out his meaning,
and a door, and a window, and a Vine, so they could pick out his meaning,
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when he sayde that bread was his body: for hee had tould them before, that hee was the bread of eternall life.
when he said that bred was his body: for he had told them before, that he was the bred of Eternal life.
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Now the bread of eternall life is not eaten with teeth, for the body cannot eate spiritually, no more than the soule can eate corporally, Now the bred of Eternal life is not eaten with teeth, for the body cannot eat spiritually, no more than the soul can eat corporally,
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and therefore hee is such a bread as is eaten with faith, and so himselfe faith in the Gospell of Iohn. Marke this eating by faith,
and Therefore he is such a bred as is eaten with faith, and so himself faith in the Gospel of John. Mark this eating by faith,
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and all the strife is ended.
and all the strife is ended.
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Flesh and bloud indeede neede not faith to chewe them, for the teeth can chew them well enough.
Flesh and blood indeed need not faith to chew them, for the teeth can chew them well enough.
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Therefore, if the Bread and Wine were the body of Christ, then we need not faith to eate it,
Therefore, if the Bred and Wine were the body of christ, then we need not faith to eat it,
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but all which haue teeth might eate Christs body, yea, the Mice might eate it aswell as men,
but all which have teeth might eat Christ body, yea, the Mice might eat it aswell as men,
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for they eate the same bread that we doe, aswell after it is consecrated, as before.
for they eat the same bred that we do, aswell After it is consecrated, as before.
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If this be not enough to batter the ruines of this vpstart heresie, I will come to interrogatories,
If this be not enough to batter the ruins of this upstarted heresy, I will come to interrogatories,
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and see whether they haue learned it by rote, or by reason.
and see whither they have learned it by rote, or by reason.
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If they ground their Transubstantiation vpō these words of Christ This is my body, which he spake to his Disciples, I aske them,
If they ground their Transubstantiation upon these words of christ This is my body, which he spoke to his Disciples, I ask them,
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whether they receyue that body which was mortall, or that body which is glorified, because one of these bodyes they must needes receyue, eyther his mortall body, or his glorified body.
whither they receive that body which was Mortal, or that body which is glorified, Because one of these bodies they must needs receive, either his Mortal body, or his glorified body.
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If they say, that it is his mortall body, the mortall body wil not profit them:
If they say, that it is his Mortal body, the Mortal body will not profit them:
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for you see that mortall foode is but for this mortall life, neyther hath Christ a mortall body now to communicate vnto them,
for you see that Mortal food is but for this Mortal life, neither hath christ a Mortal body now to communicate unto them,
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because it is chaunged to an immortall body, therefore they can not receyue the mortall bodie,
Because it is changed to an immortal body, Therefore they can not receive the Mortal body,
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because Christ hath not a mortall body to giue them.
Because christ hath not a Mortal body to give them.
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If they say that they receyue his glorified body, then they must flie from this text,
If they say that they receive his glorified body, then they must fly from this text,
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for at that time Christ had no glorified body.
for At that time christ had not glorified body.
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When this Sacrament was instituted, and Christ sayd This is my body, his body was not glorified, because the Sacrament was instituted before his death,
When this Sacrament was instituted, and christ said This is my body, his body was not glorified, Because the Sacrament was instituted before his death,
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and his body was glorified after his resurrection.
and his body was glorified After his resurrection.
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Therefore if they receyue the same body which the Apostles receyued, as they saye they doo, they cannot receyue a glorifyed bodye,
Therefore if they receive the same body which the Apostles received, as they say they do, they cannot receive a glorified body,
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because then Christ had not a glorified body to communicate vnto thē.
Because then christ had not a glorified body to communicate unto them.
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Thus the rocks and sands are of both sides them, they receyue a body neyther mortall, nor immortall:
Thus the Rocks and sands Are of both sides them, they receive a body neither Mortal, nor immortal:
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if Christ hath any such body, iudge you. Here they stand like a foole, which cannot tell on his tale.
if christ hath any such body, judge you. Here they stand like a fool, which cannot tell on his tale.
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Nebuchadnezar dreamed a dreame and knew not what it meant. Nebuchadnezzar dreamed a dream and knew not what it meant.
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Beside, I aske them to whome Christ spake when he sayd, This is my body. Marke sayth, hee spake them, that is, to his Disciples:
Beside, I ask them to whom christ spoke when he said, This is my body. Mark say, he spoke them, that is, to his Disciples:
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well then, if these wordes, This is my body, were not spoken to the signes, but to the persons, not to the bread & wine, but to the receiuers:
well then, if these words, This is my body, were not spoken to the Signs, but to the Persons, not to the bred & wine, but to the Receivers:
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as the words which follow, Do this in remembrance of mee:
as the words which follow, Do this in remembrance of me:
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if these words were not spokē to the bread and wine, then it is playne that they doo not change the nature of the bread and wine.
if these words were not spoken to the bred and wine, then it is plain that they do not change the nature of the bred and wine.
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If the nature of them be not altered, then the substance remaineth, and then wee receyue no other substance with them,
If the nature of them be not altered, then the substance remains, and then we receive no other substance with them,
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because two substances cannot be in one place.
Because two substances cannot be in one place.
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What then, is there nothing in the Sacrament but bread & wine, like a hungrey nunscion? Nay we say not that the Sacrament is nothing but a bare signe,
What then, is there nothing in the Sacrament but bred & wine, like a hungrey nunscion? Nay we say not that the Sacrament is nothing but a bore Signen,
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or that you receyue no more than you see:
or that you receive no more than you see:
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for Christ sayth, that it is his body, and Paule sayth, that it is the communion of Christs body & bloud.
for christ say, that it is his body, and Paul say, that it is the communion of Christ body & blood.
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Therefore there is more in Sacramentall bread, than in common bread: though the nature be not changed, yet the vse is changed; Therefore there is more in Sacramental bred, than in Common bred: though the nature be not changed, yet the use is changed;
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it doth not only nourish the body as it did before, but it bringeth a bread with it which nourisheth the soule:
it does not only nourish the body as it did before, but it brings a bred with it which Nourishes the soul:
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for as sure as we receyue bread, so sure we receyue Christ: not only the benefits of Christ, but Christ, although not in a Popish manner:
for as sure as we receive bred, so sure we receive christ: not only the benefits of christ, but christ, although not in a Popish manner:
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yet we are so ioyned vnto him, as though we were but one body.
yet we Are so joined unto him, as though we were but one body.
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As the spouse doth not marry with the lands and goods, but with the man himselfe,
As the spouse does not marry with the Lands and goods, but with the man himself,
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and being partaker of him, is made partaker of them: so the faithfull do not only marry with Christes benefits, but with Christ himselfe;
and being partaker of him, is made partaker of them: so the faithful do not only marry with Christ's benefits, but with christ himself;
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and being partakers of him, they are made partakers of his benefits:
and being partakers of him, they Are made partakers of his benefits:
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for Christ may not be deuided from his benefites, no more than the Sunne from his light.
for christ may not be divided from his benefits, no more than the Sun from his Light.
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It is sayd, the Father gaue vs his Sonne, and so the Sonne geueth vs himselfe.
It is said, the Father gave us his Son, and so the Son Giveth us himself.
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As the bread is a signe of his body: so the geuing of the bread is a signe of the geuing of his bodie:
As the bred is a Signen of his body: so the giving of the bred is a Signen of the giving of his body:
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like a Pellican which letteth her yong ones suck her bloud:
like a Pelican which lets her young ones suck her blood:
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so that we may say, the Lord enuited vs to Supper, and he himselfe was our meate.
so that we may say, the Lord enuited us to Supper, and he himself was our meat.
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But if you aske how this is? I must aunswer, it is a mysterie: but if I could tell it, it were no mysterie.
But if you ask how this is? I must answer, it is a mystery: but if I could tell it, it were no mystery.
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Yet as it is sayd, when three men walked in the middest of the fornace, one like the Sonne of GOD walked amongst them. So,
Yet as it is said, when three men walked in the midst of the furnace, one like the Son of GOD walked among them. So,
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when the faithfull receyue the Bread and Wine, one like the Sonne of God seemeth to come vnto them, which fils them with peace and ioy,
when the faithful receive the Bred and Wine, one like the Son of God seems to come unto them, which fills them with peace and joy,
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and grace, that they maruell what it was which they receyued, besides bread and wine.
and grace, that they marvel what it was which they received, beside bred and wine.
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For example, thou makest a bargaine with thy neighbour for house or land, and receyuest in earnest a peece of goulde, that which thou receyuest is but a peece of goulde,
For Exampl, thou Makest a bargain with thy neighbour for house or land, and receivest in earnest a piece of gold, that which thou receivest is but a piece of gold,
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but now it is a signe of thy bargaine, and if thou keepe not touch with him, happely it will claspe thee for all that thou art woorth,
but now it is a Signen of thy bargain, and if thou keep not touch with him, happily it will clasp thee for all that thou art worth,
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so that which thou receyuest is bread, but this bread is a signe of an other matter, which passeth bread.
so that which thou receivest is bred, but this bred is a Signen of an other matter, which passes bred.
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Againe, thou hast an Obligation in thy hand, and I aske thee, what hast thou there,
Again, thou hast an Obligation in thy hand, and I ask thee, what hast thou there,
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and thou sayest, I haue heere an hundreth pounds: why (say I) there is nothing but paper, inke, and waxe:
and thou Sayest, I have Here an Hundredth pounds: why (say I) there is nothing but paper, ink, and wax:
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oh but by this sayst thou, I will recouer an hundreth pounds, that is as good.
o but by this Sayest thou, I will recover an Hundredth pounds, that is as good.
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So beloued, this is as good, that vnder these signes, you receyue the virtue of Christes bodie and bloud by faith,
So Beloved, this is as good, that under these Signs, you receive the virtue of Christ's body and blood by faith,
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as if you did eate his body, and drinke his bloud indeede, which is horrible to thinke that any should deuoure their God, thinking thereby to worship him, neuer any Heretike nor Idolater conceyued so grosly of their God, before the Papist.
as if you did eat his body, and drink his blood indeed, which is horrible to think that any should devour their God, thinking thereby to worship him, never any Heretic nor Idolater conceived so grossly of their God, before the Papist.
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We reade of a people which did eate men, but neuer of any people which did eate their God.
We read of a people which did eat men, but never of any people which did eat their God.
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All the Apostles say, that it was needfull that Christ should take our flesh, but no Apostle sayth, that it is needefull that wee shoulde take Christes flesh;
All the Apostles say, that it was needful that christ should take our Flesh, but no Apostle say, that it is needful that we should take Christ's Flesh;
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for all the blessings of Christ are apprehended by faith, and nothing is fit to apprehend him whome we see not but faith:
for all the blessings of christ Are apprehended by faith, and nothing is fit to apprehend him whom we see not but faith:
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and therefore one of their owne pillars said, Beleeue, and thou hast eaten. Faith doth more in religion than the mouth,
and Therefore one of their own pillars said, Believe, and thou hast eaten. Faith does more in Religion than the Mouth,
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or else we might say with the woman, Blessed are the breasts which gaue thee sucke, and so none should be blessed but Mary: but Mary was not blessed,
or Else we might say with the woman, Blessed Are the breasts which gave thee suck, and so none should be blessed but Marry: but Marry was not blessed,
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because Christ was in her body, but because Christ was in her hart, and least this should seme incredible vnto you,
Because christ was in her body, but Because christ was in her heart, and lest this should seem incredible unto you,
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because Mary is called blessed among Women.
Because Marry is called blessed among Women.
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When Christ hard the woman say, Blessed are the brests which gaue thee sucke, he replied vnto her, Blessed are they which heare the word of God,
When christ hard the woman say, Blessed Are the breasts which gave thee suck, he replied unto her, Blessed Are they which hear the word of God,
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and keepe it, these are my Brethren, and Sisters, and Mother (saith Christ) as though the rest were no kin to him in heauen, and keep it, these Are my Brothers, and Sisters, and Mother (Says christ) as though the rest were no kin to him in heaven,
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though they were kin in earth.
though they were kin in earth.
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Thus if Christ were in thy body, and thou shouldest say as this woman, Blessed is the body which hath thee in it, nay would Christ say, Blessed is the hart which hath me in it.
Thus if christ were in thy body, and thou Shouldst say as this woman, Blessed is the body which hath thee in it, nay would christ say, Blessed is the heart which hath me in it.
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If Mary were no whit better for hauing Christ in her armes, nor for hauing him in her body,
If Marry were no whit better for having christ in her arms, nor for having him in her body,
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how much better art thou, for hauing him in thy belly where thou canst not see him? must the sunne needes come to vs,
how much better art thou, for having him in thy belly where thou Canst not see him? must the sun needs come to us,
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or else cannot his heate and light profit vs, nay, it doth vs more good, because it is so farre off:
or Else cannot his heat and Light profit us, nay, it does us more good, Because it is so Far off:
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so this sunne is gone from vs, that he might giue more light vnto vs, which made him say, It is good for you that I goe from you;
so this sun is gone from us, that he might give more Light unto us, which made him say, It is good for you that I go from you;
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therefore away with this carnall eating of spirituall things. Many daughters haue done virtuously, but thou (saith Salomon) surpassest them all.
Therefore away with this carnal eating of spiritual things. Many daughters have done virtuously, but thou (Says Solomon) surpassest them all.
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So, many Heretikes haue spoken absurdly, but this surpasseth them all, that Christ must be applied like phisicke,
So, many Heretics have spoken absurdly, but this Surpasses them all, that christ must be applied like physic,
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as though his bloud could not profit vs, vnlesse we did drinke it, and swallowe it as a potion.
as though his blood could not profit us, unless we did drink it, and swallow it as a potion.
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Is this the Papists vnion with Christ? is this the manner whereby we are made one flesh with Christ, to eate his flesh? Nay,
Is this the Papists Union with christ? is this the manner whereby we Are made one Flesh with christ, to eat his Flesh? Nay,
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when he tooke our flesh vnto him, and was made man, then we were vnited to him in the flesh and not now.
when he took our Flesh unto him, and was made man, then we were united to him in the Flesh and not now.
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Christ tooke our flesh, we take not his flesh, but beleeue that he tooke ours,
christ took our Flesh, we take not his Flesh, but believe that he took ours,
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therefore if you would knowe whether Christes body be in the Sacrament, I say vnto you as Christ sayde vnto Thomas, touch, feele, and see.
Therefore if you would know whither Christ's body be in the Sacrament, I say unto you as christ said unto Thomas, touch, feel, and see.
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In visible things, God hath appoynted our eyes to bee iudges, for as the spirit discerneth spirituall obiects,
In visible things, God hath appointed our eyes to be judges, for as the Spirit discerneth spiritual objects,
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so sense discerneth of sensible obiects.
so sense discerneth of sensible objects.
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As Christ taught Thomas to iudge of his bodie, so may wee, and so shoulde they:
As christ taught Thomas to judge of his body, so may we, and so should they:
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therefore if you cannot see his bodie, nor feele his bodie, you may gather by Christes saying to Thomas, that he would not haue you beleeue that it is his bodie,
Therefore if you cannot see his body, nor feel his body, you may gather by Christ's saying to Thomas, that he would not have you believe that it is his body,
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for my bodie (saith Christ) may be seene, and felt. And thus Transubstanciation is found a lyar.
for my body (Says christ) may be seen, and felt. And thus Transubstantiation is found a liar.
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Now if you aske mee, why Christ calleth the signe by the name of the thing it selfe, I aske thee againe, Mayest thou saye when thou seest the picture of the Queene, this is the Queene,
Now if you ask me, why christ calls the Signen by the name of the thing it self, I ask thee again, Mayest thou say when thou See the picture of the Queen, this is the Queen,
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and when thou seest the picture of a Lion, this is a Lion:
and when thou See the picture of a lion, this is a lion:
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and may not Christ say when he seeth a thing like his bodie, This is my body?
and may not christ say when he sees a thing like his body, This is my body?
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I shewed you before, that euery Sacrament is called by the name of the thing which it doth signifie,
I showed you before, that every Sacrament is called by the name of the thing which it does signify,
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and therefore why should we stumble at this, more than the rest? The reason why the signes haue the name of the things, is to strike a deeper reuerence in vs to receiue this Sacrament of Christ reuerently, sincerely,
and Therefore why should we Stumble At this, more than the rest? The reason why the Signs have the name of the things, is to strike a Deeper Reverence in us to receive this Sacrament of christ reverently, sincerely,
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and holyly, as if Christ were there present in body and bloud himselfe.
and holily, as if christ were there present in body and blood himself.
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And surely, as he which defaceth the Queenes Seale, is conuicted of contempt & treason to her owne person,
And surely, as he which defaceth the Queens Seal, is convicted of contempt & treason to her own person,
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so hee which profaneth these seales of Christ, doth not worship Christ, but despise him, and that contempt shall be required of him, as if he had contemned Christ himselfe.
so he which profaneth these Seals of christ, does not worship christ, but despise him, and that contempt shall be required of him, as if he had contemned christ himself.
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This is the reason, why Christ calleth the signes of his body, his body, to make vs take this Sacrament reuerently.
This is the reason, why christ calls the Signs of his body, his body, to make us take this Sacrament reverently.
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It followeth, Doo this in remembrance of me. That is, these signes shall bee a remembrance of my death:
It follows, Do this in remembrance of me. That is, these Signs shall be a remembrance of my death:
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when you breake the bread you shall remember the wounding of my bodie; and when you drinke the wine, you shall remember the shedding of my bloud.
when you break the bred you shall Remember the wounding of my body; and when you drink the wine, you shall Remember the shedding of my blood.
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If we must do this in remembrance of Christs body, which was broken like the bread, it is an argument that his bodie is not there,
If we must do this in remembrance of Christ body, which was broken like the bred, it is an argument that his body is not there,
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because remembrance is not of things present, but of things absent, we remember not, but we see that which is before vs. This might put the Papists in remembrance that Christ is not sacrificed now,
Because remembrance is not of things present, but of things absent, we Remember not, but we see that which is before us This might put the Papists in remembrance that christ is not sacrificed now,
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when wee doo but remember his sacrifice: this is not Christs sacrifice, but a remembrance of his sacrifice;
when we do but Remember his sacrifice: this is not Christ sacrifice, but a remembrance of his sacrifice;
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he was sacrificed before, and now he is applied, least his sacrifice should bee in vaine.
he was sacrificed before, and now he is applied, lest his sacrifice should be in vain.
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This was done once really, when hee offered himselfe vppon the Crosse, therfore that offering was called a sacrifice, because he was sacrificed indeede;
This was done once really, when he offered himself upon the Cross, Therefore that offering was called a sacrifice, Because he was sacrificed indeed;
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but this offering is called a Sacrament, because it is but a signe of his sacrifice.
but this offering is called a Sacrament, Because it is but a Signen of his sacrifice.
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If Christ in this Sacrament were offered indeed, then it should be called a sacrifice as his once offering was;
If christ in this Sacrament were offered indeed, then it should be called a sacrifice as his once offering was;
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but because it is but a remembrance of his sacrifice, therefore it is called a Sacrament.
but Because it is but a remembrance of his sacrifice, Therefore it is called a Sacrament.
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This is not a sacrifice of Christ, but a sacrifice of our selues.
This is not a sacrifice of christ, but a sacrifice of our selves.
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Least wee should take it to bee a sacrifice of Christ, Christ himselfe calleth it a remembrance of his sacrifice, Doo this in my remembrance.
lest we should take it to be a sacrifice of christ, christ himself calls it a remembrance of his sacrifice, Do this in my remembrance.
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Here is our worke as Christ hath done, so must we doo, so we minister, and so you receiue:
Here is our work as christ hath done, so must we do, so we minister, and so you receive:
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wee can giue you nothing but that which wee haue receiued from him, as Paule saith.
we can give you nothing but that which we have received from him, as Paul Says.
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Therefore if Christ did not giue his mortall body which stood before them, and could not profite thē,
Therefore if christ did not give his Mortal body which stood before them, and could not profit them,
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nor his glorified body, which was not glorified then, and when it was glorified ascended vp vnto heauen,
nor his glorified body, which was not glorified then, and when it was glorified ascended up unto heaven,
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& there abideth, how can these iugling Priests make their God againe which made them? They can no more turne wine into bloud,
& there Abideth, how can these juggling Priests make their God again which made them? They can no more turn wine into blood,
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and bread into flesh, than they can commaund a Gnat to become a Cammell: for it is a greater worke to make GOD, than to make the worlde.
and bred into Flesh, than they can command a Gnat to become a Camel: for it is a greater work to make GOD, than to make the world.
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Therefore as Christ saith, When they tell you, here is Christ, and there is Christ, beleeue them not:
Therefore as christ Says, When they tell you, Here is christ, and there is christ, believe them not:
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So, when they tell you that Christ is in heauen, and that Christ is in earth, in this place and that place, beleeue them not:
So, when they tell you that christ is in heaven, and that christ is in earth, in this place and that place, believe them not:
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for Elias ascention was a figure of Christs ascention: when Elias was ascended, yet some sought for his body vpon earth:
for Elias Ascension was a figure of Christ Ascension: when Elias was ascended, yet Some sought for his body upon earth:
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so though christ bee ascended, yet many seeke his body vpō earth: but as they could not finde Elias bodie, so these can not finde Christs bodie,
so though Christ be ascended, yet many seek his body upon earth: but as they could not find Elias body, so these can not find Christ body,
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although they haue sought 300. yeares.
although they have sought 300. Years.
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But if his bodie were vppon earth, as they say, should wee handle it and touch it,
But if his body were upon earth, as they say, should we handle it and touch it,
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now it is glorified? After his resurrection he sayd to Mary, Touch me not, because his bodie was glorified, that is, not to bee touched with fingers any more, but with faith.
now it is glorified? After his resurrection he said to Marry, Touch me not, Because his body was glorified, that is, not to be touched with fingers any more, but with faith.
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Therefore wee reade of none which touched his bodie after it was risen, but onely Thomas to setle his faith.
Therefore we read of none which touched his body After it was risen, but only Thomas to settle his faith.
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Thus you see we need to suborn no witnesses;
Thus you see we need to suborn no Witnesses;
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for euerie worde in this text which they alleage for Transubstanciation, doth make against Transubstanciation, whereby if Antichrist doth signifie thē which are against Christ, you see who may be called Antichrist.
for every word in this text which they allege for Transubstantiation, does make against Transubstantiation, whereby if Antichrist does signify them which Are against christ, you see who may be called Antichrist.
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There is no question in Poperie (except Purgatorie the Popes publican & tasker) about which the Papists are at such ciuill warres among themselues, as about this Transubstanciation.
There is no question in Popery (except Purgatory the Popes publican & tasker) about which the Papists Are At such civil wars among themselves, as about this Transubstantiation.
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They cannot tell when the chaunge beginneth, nor what manner of chaunge it is, nor how long the change continueth, some hang one way,
They cannot tell when the change begins, nor what manner of change it is, nor how long the change Continueth, Some hang one Way,
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and some an other, like the Midianites which fought one against another. And no meruaile though their consciences stagger about it:
and Some an other, like the midianites which fought one against Another. And no marvel though their Consciences stagger about it:
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for to shewe you the right father of it, it was one of the dreames of Innocentius the 3. in the yeare of our Lord 1215. so many yeares passed before Transubstanciatiō was named,
for to show you the right father of it, it was one of the dreams of Innocentius the 3. in the year of our Lord 1215. so many Years passed before Transubstantiation was nam,
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and then a Pope set it first on foote:
and then a Pope Set it First on foot:
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so it came out of Rome the grandame of all heresies, and for want of Scriptures, hath been defended with fire and sword,
so it Come out of Room the Grandmother of all heresies, and for want of Scriptures, hath been defended with fire and sword,
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and swallowed more Martirs, than all the gulfes of the Papall sea beside.
and swallowed more Martyrs, than all the gulfs of the Papal sea beside.
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Now when the doctrines of men goe for scripture, you shall see how many errours rush into the Church:
Now when the doctrines of men go for scripture, you shall see how many errors rush into the Church:
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for graunt but this to Innocentius, as the Papists doe, that the bread and wine are changed into Christes bodie.
for grant but this to Innocentius, as the Papists do, that the bred and wine Are changed into Christ's body.
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First, it will follow, that Christes bodie is not ascended vp to heauen, because it remaineth vppon earth,
First, it will follow, that Christ's body is not ascended up to heaven, Because it remains upon earth,
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and so one of the articles of our faith shall be falsified, which saith, He is ascended into heauen, or if he be ascended,
and so one of the Articles of our faith shall be falsified, which Says, He is ascended into heaven, or if he be ascended,
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and descended againe, an other article will be falsified, which saith, that he sitteth at the right hand of his father, that is as Peter saith, he abideth in heauen.
and descended again, an other article will be falsified, which Says, that he Sitteth At the right hand of his father, that is as Peter Says, he Abideth in heaven.
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Secondly it will follow, that Christ hath not a true body, but a fantasticall body, because it may be in many places at one time; Secondly it will follow, that christ hath not a true body, but a fantastical body, Because it may be in many places At one time;
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for if his body be in the Sacrament, he must needes haue so many bodies as there be Sacraments;
for if his body be in the Sacrament, he must needs have so many bodies as there be Sacraments;
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nay, he must haue so many bodies as there be bits in euery sacrament.
nay, he must have so many bodies as there be bits in every sacrament.
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Thirdly it will followe, that his body is diuided from his soule, and consequently is a dead body,
Thirdly it will follow, that his body is divided from his soul, and consequently is a dead body,
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because the bread is only changed into his body, and not into his soule.
Because the bred is only changed into his body, and not into his soul.
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Fourthly it wil follow, that the wicked and prophane, and reprobat, may receiue Christ as well as the godly,
Fourthly it will follow, that the wicked and profane, and Reprobate, may receive christ as well as the godly,
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because they haue a mouth to eate as well as the best.
Because they have a Mouth to eat as well as the best.
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Fiftly it will follow that Christes sacrifice once for all was not sufficient, because we must sacrifice him againe,
Fifty it will follow that Christ's sacrifice once for all was not sufficient, Because we must sacrifice him again,
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and breake his body and shead his bloud, as the Iewes crucified him vppon the Crosse.
and break his body and shed his blood, as the Iewes Crucified him upon the Cross.
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Sixtly it wil follow that the bread being turned into the body of our redeemer, hath a part in our redemption as well as Christ. Seauenthly it will follow, that Christ did eate his owne body:
Sixty it will follow that the bred being turned into the body of our redeemer, hath a part in our redemption as well as christ. Seauenthly it will follow, that christ did eat his own body:
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for all the Fathers say that he did eate the same bread which he gaue to his Disciples.
for all the Father's say that he did eat the same bred which he gave to his Disciples.
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Lastly it will follow, that a Massing Priest shall be the creator of his creator, because he makes him which made him, all these absurdities are hatched of Transubstantiation.
Lastly it will follow, that a Massing Priest shall be the creator of his creator, Because he makes him which made him, all these absurdities Are hatched of Transubstantiation.
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Thus when men deuise articles of their owne, while they strike vpon the handuill the sparkes flie in their face;
Thus when men devise Articles of their own, while they strike upon the handuill the sparks fly in their face;
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and they are like the man which began to builde and could not finish it.
and they Are like the man which began to build and could not finish it.
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When I see the Papists in so many absurdities for intertaining one error, mee thinkes he seemeth like a Collier which is grimed with his owne coales.
When I see the Papists in so many absurdities for entertaining one error, me thinks he seems like a Collier which is grimed with his own coals.
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Therfore as in manners we should thinke of Peters saying, Whether is it meete to obey GOD or men? So in doctrines wee should thinke,
Therefore as in manners we should think of Peter's saying, Whither is it meet to obey GOD or men? So in doctrines we should think,
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whether it be meete to beleeue God or mē? Thus you haue heard the author of this Sacramēt, the Lord Iesus, the time when it was instituted, in the night that he was betraied, the manner how it was instituted, after thankes giuing, the ende why it was instituted, for a remembrance of his death, and the discouerie of Transubstanciation, one of the last heresies which Babylon hatched.
whither it be meet to believe God or men? Thus you have herd the author of this Sacrament, the Lord Iesus, the time when it was instituted, in the night that he was betrayed, the manner how it was instituted, After thanks giving, the end why it was instituted, for a remembrance of his death, and the discovery of Transubstantiation, one of the last heresies which Babylon hatched.
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Now, they which haue been Patrons of it before, should do like the father and mother of an Idolater, that is, lay the first hand vpō him to end his life. Thus I end.
Now, they which have been Patrons of it before, should do like the father and mother of an Idolater, that is, lay the First hand upon him to end his life. Thus I end.
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Think what account ye shall giue of that ye haue heard.
Think what account you shall give of that you have herd.
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In this Sermon, leafe C. section 11. lin. 3. for he spake them, reade, he spake to them. In this Sermon, leaf C. section 11. lin. 3. for he spoke them, read, he spoke to them.
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A Treatise of the Lords Supper. The second Sermon. 1. Cor. 11. vers. 25, 26, 27, 28. 25 After the same manner also he tooke the cup, when he had supped, saying, This cup is the New Testament in my bloud:
A Treatise of the lords Supper. The second Sermon. 1. Cor. 11. vers. 25, 26, 27, 28. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood:
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this doo as oft as ye drinke it, in remembrance of me.
this do as oft as you drink it, in remembrance of me.
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26 For as often as ye shall eate this bread, and drinke this cup, ye shew the Lords death till he come.
26 For as often as you shall eat this bred, and drink this cup, you show the lords death till he come.
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27 Wherefore, whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthelie, shall be giltie of the bodie and bloud of the Lord.
27 Wherefore, whosoever shall eat this bred, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
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28 Let a man therefore examine himselfe, and so let him eate of this bread, and drinke of this cup.
28 Let a man Therefore examine himself, and so let him eat of this bred, and drink of this cup.
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HEre I am to speake of the second seruice (as it were) at the Lords Table,
Here I am to speak of the second service (as it were) At the lords Table,
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& of that preparation which is like the Wedding garment that euerie man must bring vnto this banquet.
& of that preparation which is like the Wedding garment that every man must bring unto this banquet.
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These words are diuersly repeated of the Euangelists. Heere it is sayd, This cup is the new testament in my bloud.
These words Are diversely repeated of the Evangelists. Here it is said, This cup is the new Testament in my blood.
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In Mathew and in Marke, it is sayd, This cup is my bloud of the new testament.
In Matthew and in Mark, it is said, This cup is my blood of the new Testament.
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This is the first mention which Christ makes of a Testament, as though now his promises deserued the name of a Testament,
This is the First mention which christ makes of a Testament, as though now his promises deserved the name of a Testament,
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because the seale is set vnto them, which before this Sacrament was not sealed, but like a bare wrighting, without a signet.
Because the seal is Set unto them, which before this Sacrament was not sealed, but like a bore wrighting, without a signet.
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This word Testament, doth imply a promise, and therefore teacheth vs, that the Sacrament doth confirme & strengthen,
This word Testament, does imply a promise, and Therefore Teaches us, that the Sacrament does confirm & strengthen,
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and nourish our faith, because it sealeth the promise which wee should beleeue.
and nourish our faith, Because it Sealeth the promise which we should believe.
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Heere is to be noted, that Christ doth not only speake of a Testament, but he calleth it a new Testament, which words neuer met together before,
Here is to be noted, that christ does not only speak of a Testament, but he calls it a new Testament, which words never met together before,
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as though the Law were for the old man to mortifie him, and the Gospell for the new man to comfort him againe:
as though the Law were for the old man to mortify him, and the Gospel for the new man to Comfort him again:
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or, as if the old Testament had so washt her face, and changed her apparell at Christes comming, that one would not thinke it the same,
or, as if the old Testament had so washed her face, and changed her apparel At Christ's coming, that one would not think it the same,
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but a new Testament, because euen now she was shadowed with a thousand Ceremonies, and now they are gone from her,
but a new Testament, Because even now she was shadowed with a thousand Ceremonies, and now they Are gone from her,
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like a mist at the sunne rising.
like a missed At the sun rising.
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As Christe calleth loue a newe Commandement, because hee renewed it like a law worne out of memorie,
As Christ calls love a new Commandment, Because he renewed it like a law worn out of memory,
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so he calleth the promise of saluation a new testamēt. Euery testamēt is confirmed with bloud;
so he calls the promise of salvation a new Testament. Every Testament is confirmed with blood;
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the ould Testament was confirmed by the bloud of Goats, and Bullocks, and Rammes, but the new Testament is confirmed by the bloud of Christ, My bloud (saith Christ) is the bloud of the new Testament: nay this Cup (sayth Christ) is the new Testament. You may see then that they may gather as well out of Christs words, that the Cup is the new Testament,
the old Testament was confirmed by the blood of Goats, and Bullocks, and Rams, but the new Testament is confirmed by the blood of christ, My blood (Says christ) is the blood of the new Testament: nay this Cup (say christ) is the new Testament. You may see then that they may gather as well out of Christ words, that the Cup is the new Testament,
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as that the Wine is his bloud.
as that the Wine is his blood.
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For Christ sayth, This Cup is the new Testament, as well as hee sayth, This Wine is my bloud, or This bread is my body.
For christ say, This Cup is the new Testament, as well as he say, This Wine is my blood, or This bred is my body.
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Beside, when Christ speakes of a new Testament, he implieth, that the ould Testament is fulfilled, the Sacrifices,
Beside, when christ speaks of a new Testament, he Implies, that the old Testament is fulfilled, the Sacrifices,
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and Ceremonies of the Law, did signifie Christ before he came, therefore they are fulfilled in his comming, no mo Sacrifices, no mo Ceremonies, for the truth is come.
and Ceremonies of the Law, did signify christ before he Come, Therefore they Are fulfilled in his coming, no more Sacrifices, no more Ceremonies, for the truth is come.
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Sacrifices and Ceremonies are honorably, buried with the Priesthod of Aaron, let them rest, it is not lawfull to violate the Sepulchers of the dead,
Sacrifices and Ceremonies Are honorably, buried with the Priesthood of Aaron, let them rest, it is not lawful to violate the Sepulchers of the dead,
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and take their bodies out of the earth, as the Witch would rayse Samuel out of hys graue.
and take their bodies out of the earth, as the Witch would raise Samuel out of his graven.
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Therefore they which retaine Ceremonies, which should be abrogated, reliques of Iudaism, or reliques of Papisme, may be sayd to violate the Sepulchers of the dead,
Therefore they which retain Ceremonies, which should be abrogated, Relics of Judaism, or Relics of Papism, may be said to violate the Sepulchers of the dead,
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& disturb the deceased, like the Witch, which presumed to raise Samuel out of his graue.
& disturb the deceased, like the Witch, which presumed to raise Samuel out of his graven.
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This testament is called a testamēt in bloud, because the testamēt and will of a man is confirmed, when the man is dead;
This Testament is called a Testament in blood, Because the Testament and will of a man is confirmed, when the man is dead;
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so Christ confirmed his Testament by his death.
so christ confirmed his Testament by his death.
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Moses saith, that life is in the bloud, so the bloud of Christ is the life of this Testament. Moses Says, that life is in the blood, so the blood of christ is the life of this Testament.
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If Christs bloud had not been shed, this Testament made vnto vs had been vnprofitable,
If Christ blood had not been shed, this Testament made unto us had been unprofitable,
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as the Testament of a Father is to his Sonne, if the Father should not die but liue.
as the Testament of a Father is to his Son, if the Father should not die but live.
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Therfore the Apostle saith, without shedding of bloud there is no remission of sinnes.
Therefore the Apostle Says, without shedding of blood there is no remission of Sins.
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Therefore the Testament or couenant of the remission of our sinnes, is called the Testament in bloud;
Therefore the Testament or Covenant of the remission of our Sins, is called the Testament in blood;
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the bloud of Christ is the seale of the Testament which we haue to shew vnto GOD for the remission of our sinnes,
the blood of christ is the seal of the Testament which we have to show unto GOD for the remission of our Sins,
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and the two Sacraments are a seale of that bloud to witnes that it was shed.
and the two Sacraments Are a seal of that blood to witness that it was shed.
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Againe, this is a matter regarded in Testaments and Willes;
Again, this is a matter regarded in Testaments and Wills;
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to the Testament of him that is dead, no man addeth or detracteth, but as the Testator made it, so it standeth without alteration:
to the Testament of him that is dead, no man adds or detracteth, but as the Testator made it, so it Stands without alteration:
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so should this Testament of Christ, and this Sacrament of Christ no man should alter it now he is dead:
so should this Testament of christ, and this Sacrament of christ no man should altar it now he is dead:
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for he which addeth or detracteth hath a curse in Gods book.
for he which adds or detracteth hath a curse in God's book.
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Therfore Christ whē he instituted this Sacrament, commanded, doo this, that is, do as I do,
Therefore christ when he instituted this Sacrament, commanded, do this, that is, do as I do,
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least they should swarue one whit from his owne manner:
lest they should swerve one whit from his own manner:
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yet how many gaudes haue the Papists added to it, that he which had heard Christ say, Doo this in remembrance of me, and should see how they handle the matter in their Masse, could see nothing to remember Christ by,
yet how many gaudes have the Papists added to it, that he which had herd christ say, Do this in remembrance of me, and should see how they handle the matter in their Mass, could see nothing to Remember christ by,
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but a vaile to hide Christ frō him.
but a veil to hide christ from him.
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Therefore this Commandement was repeated again when he gaue the wine, Doo this, &c. as he commanded them to eate the bread in remembrance of him,
Therefore this Commandment was repeated again when he gave the wine, Do this, etc. as he commanded them to eat the bred in remembrance of him,
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so he commandeth them to drinke the wine in remembrance of him: nay, he speaks more precisely of the wine than of the bread;
so he commands them to drink the wine in remembrance of him: nay, he speaks more precisely of the wine than of the bred;
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for he saith of the Wine, Drinke you all of this, which he saith not of the bread.
for he Says of the Wine, Drink you all of this, which he Says not of the bred.
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Surelie Christ did foresee that some proud Hereticks would do otherwise after him, euen as it is come to passe: Surely christ did foresee that Some proud Heretics would do otherwise After him, even as it is come to pass:
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for the Papist doth breake this commaundement of Christ, as flatly as Saul brake the commaundement of Samuel. Samuel commanded him to kill the fat and the leane:
for the Papist does break this Commandment of christ, as flatly as Saul brake the Commandment of Samuel. Samuel commanded him to kill the fat and the lean:
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Saul killed the leane, but not the fat;Saul killed the lean, but not the fat;
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so Christ commandeth to receiue bread and wine, they teach to receiue bread, but not wine:
so christ commands to receive bred and wine, they teach to receive bred, but not wine:
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Christ saith, Drink you all of this, they say drinke not all of this:
christ Says, Drink you all of this, they say drink not all of this:
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Christ gaue the bread & wine to all, they giue the bread to all, and the wine to some:
christ gave the bred & wine to all, they give the bred to all, and the wine to Some:
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their Priests receiue all, but the people must cōtent themselues with half:
their Priests receive all, but the people must content themselves with half:
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the Priest eates and drinks, but the people must not drinke for spilling on their cloathes.
the Priest eats and drinks, but the people must not drink for spilling on their clothes.
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Is this the Church which cannot erre? Doo they thinke to hemme Christ in their Masse,
Is this the Church which cannot err? Doo they think to hem christ in their Mass,
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and shut his ordinance out of their Masse? The Soldiours diuided Christs coate, but these diuide his body,
and shut his Ordinance out of their Mass? The Soldiers divided Christ coat, but these divide his body,
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and separate the bread & wine which Christ hath ioyned.
and separate the bred & wine which christ hath joined.
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Paule speaketh of hereticks which taught, Touch not, tast not, handle not: so these say, touch not, tast not, handle not, Paul speaks of Heretics which taught, Touch not, taste not, handle not: so these say, touch not, taste not, handle not,
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whē they should say, Touch, and tast, and handle.
when they should say, Touch, and taste, and handle.
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Of all Heresies either old or new, there is none so iniurious to the cōmon people,
Of all Heresies either old or new, there is none so injurious to the Common people,
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as the pasture of shauelings Poperie, for they may not reade the Scriptures; they may not come to Councells;
as the pasture of shavelings Popery, for they may not read the Scriptures; they may not come to Counsels;
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they may not examine that which is taught them; they may not bee bu•ied without a mortuarie;
they may not examine that which is taught them; they may not be bu•ied without a mortuary;
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they may not drinke at the Communion, as though their Priests were their Lords.
they may not drink At the Communion, as though their Priests were their lords.
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Therefore we may say as a Heathen did, There is no charitie in the Papists Sacrament, because like Ananias, the Priests keepe backe that which they should distribute,
Therefore we may say as a Heathen did, There is no charity in the Papists Sacrament, Because like Ananias, the Priests keep back that which they should distribute,
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& mangle the Sacrifice as though Ely his sonns had left their hooke to the Massing Friers.
& mangle the Sacrifice as though Ely his Sons had left their hook to the Massing Friars.
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Thus that ye may knowe who succeed the Pharisies, they haue fulfilled that which the Pharisies did, that is, By their owne Commaundements they haue made the Commaundement of God of no effect. For whereas the purpose of Christ was to tye our faith wholy to himselfe, that wee shoulde not seeke for any thing without him, knowing that the maintenance of this life hath need both of meate and drinke, to teach vs that all sufficiencie is in himself, by bread and wine he sheweth, that he is in stead both of meate & drink, that is, in stead of all:
Thus that you may know who succeed the Pharisees, they have fulfilled that which the Pharisees did, that is, By their own commandments they have made the Commandment of God of no Effect. For whereas the purpose of christ was to tie our faith wholly to himself, that we should not seek for any thing without him, knowing that the maintenance of this life hath need both of meat and drink, to teach us that all sufficiency is in himself, by bred and wine he shows, that he is in stead both of meat & drink, that is, in stead of all:
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which signification is taken away where the wine is not giuen as well as the bread.
which signification is taken away where the wine is not given as well as the bred.
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Therefore as it is sayd of a horrible and odious crime, Consider the matter, & giue sentence:
Therefore as it is said of a horrible and odious crime, Consider the matter, & give sentence:
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so I wish all to consider this Innouation, & giue sentence of it. so I wish all to Consider this Innovation, & give sentence of it.
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Can there be any cleerer contradiction to the Word, or bolder checke to Christ, than when he saith, Drinke you all of this, to say, drinke not all of this? As when God sayd, Ye shall die: the diuell sayd, ye shall not die, shall wee goe now to a Counsell,
Can there be any clearer contradiction to the Word, or bolder check to christ, than when he Says, Drink you all of this, to say, drink not all of this? As when God said, You shall die: the Devil said, you shall not die, shall we go now to a Counsel,
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or a Father, or a Doctor to inquire whether this doctrine bee like Christs doctrine? I doo verely thinke that none heere is so simple but that he seeth, that if any thing can bee contrarie to Christs speech, this is contrarie to it.
or a Father, or a Doctor to inquire whither this Doctrine be like Christ Doctrine? I do verily think that none Here is so simple but that he sees, that if any thing can be contrary to Christ speech, this is contrary to it.
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But this is onely their detraction from the Sacrament.
But this is only their detraction from the Sacrament.
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Now you shall heare their additions to the Sacrament, looke vpon their vestures, and their gestures,
Now you shall hear their additions to the Sacrament, look upon their vestures, and their gestures,
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and their Altars, and their pix, and their incense, and their becks, and their nods,
and their Altars, and their pix, and their incense, and their becks, and their nods,
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and their turnings, all this is more than Christ did, and therefore the Prophet may say againe, Who hath required this of you? Did Christ commaund you to doe more than he did,
and their turnings, all this is more than christ did, and Therefore the Prophet may say again, Who hath required this of you? Did christ command you to do more than he did,
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and not doe as he did? therefore let them which haue eyes to see, be thanckfull for their light,
and not do as he did? Therefore let them which have eyes to see, be thanckfull for their Light,
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when they heare how blind they were, whome God gaue ouer to be seduced.
when they hear how blind they were, whom God gave over to be seduced.
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The fruite of this Sacrament is noted in these words, which is broken for you, which is shead for you, that is (as Mathew intreateth) shed for the remission of sinnes.
The fruit of this Sacrament is noted in these words, which is broken for you, which is shed for you, that is (as Matthew intreateth) shed for the remission of Sins.
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As al was made for vs, so all which Christ spake, hee spake for vs,
As all was made for us, so all which christ spoke, he spoke for us,
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and all which Christ did, he did for vs, and all which Christ suffered, he suffered for vs, that the sinnes of men might be forgiuen,
and all which christ did, he did for us, and all which christ suffered, he suffered for us, that the Sins of men might be forgiven,
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and yet so few apprehend this benefit, that the way to Heauen is called a narrow way, as though all these paines did raunsome but a small number, & certaine order of men.
and yet so few apprehend this benefit, that the Way to Heaven is called a narrow Way, as though all these pains did ransom but a small number, & certain order of men.
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All are not saued by Christes death, but all which are saued, are saued by Christes death:
All Are not saved by Christ's death, but all which Are saved, Are saved by Christ's death:
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his death is sufficient to saue all, as the sunne is sufficient to lighten all: but if any man wincke, the sunne will not giue him light:
his death is sufficient to save all, as the sun is sufficient to lighten all: but if any man wink, the sun will not give him Light:
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so, if any man contemne, and will not receyue, Christ will not thrust him into heauen,
so, if any man contemn, and will not receive, christ will not thrust him into heaven,
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but euery man shall haue that which he chooseth (as Dauid saith) Blessing to him that loueth blessing, and cursing to him which loueth cursing.
but every man shall have that which he chooses (as David Says) Blessing to him that loves blessing, and cursing to him which loves cursing.
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There wants not a hand to giue, but a hand to take.
There Wants not a hand to give, but a hand to take.
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I would (sayth Christ) but you would not. Stretch forth thy hand, and heere is Christes hande, which takes Gods hand, I would (say christ) but you would not. Stretch forth thy hand, and Here is Christ's hand, which Takes God's hand,
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and mans hand, and ioynes them together, and then the remission of sinnes is sealed. This is the will and testament of Christ.
and men hand, and joins them together, and then the remission of Sins is sealed. This is the will and Testament of christ.
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He had no goods, nor lands, nor money, to giue by his testament.
He had no goods, nor Lands, nor money, to give by his Testament.
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A rich man when he dieth, bestoweth the money which he hath gathered, and forgiueth many debts which are owing him,
A rich man when he Dieth, bestoweth the money which he hath gathered, and forgives many debts which Are owing him,
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but Christ had nothing to giue, nor any thing to forgiue.
but christ had nothing to give, nor any thing to forgive.
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The Lord of all had least of all, and he might say like his seruant Peter, Gould and siluer haue I none, no not a graue to burie his body in,
The Lord of all had least of all, and he might say like his servant Peter, Gould and silver have I none, no not a graven to bury his body in,
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but the graue which Ioseph made for himselfe, serued to burie Christ. His Father was a Carpenter, but neuer made any house for himselfe:
but the graven which Ioseph made for himself, served to bury christ. His Father was a Carpenter, but never made any house for himself:
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his Mother lay in a stable for want of a Chamber: his Disciple was faine to borrow twentie pence for him of a fish: his Mother lay in a stable for want of a Chamber: his Disciple was feign to borrow twentie pence for him of a Fish:
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therefore when one offered, Maister, I will follow thee, thinking to gaine by his seruice, like them which retaine to noble men;
Therefore when one offered, Master, I will follow thee, thinking to gain by his service, like them which retain to noble men;
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he replied vnto him, The foxes haue holes, and the fowles haue nests, but the sonne of man hath not a house to hide his head:
he replied unto him, The foxes have holes, and the fowls have nests, but the son of man hath not a house to hide his head:
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shewing, that the beasts & fowles were richer than hee;
showing, that the beasts & fowls were Richer than he;
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therefore when he had nothing to giue, he gaue himselfe, and when he had no debters to forgiue, he forgaue his enemies:
Therefore when he had nothing to give, he gave himself, and when he had no debtors to forgive, he forgave his enemies:
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what then, this is a poore and weake testamēt, which gaue nothing;
what then, this is a poor and weak Testament, which gave nothing;
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oh the goodlyest testament that euer was made, for it bringeth to vs the remission of sinnes.
o the Goodliest Testament that ever was made, for it brings to us the remission of Sins.
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Is it such a matter to forgiue sinnes? yea, the greatest benefit in all the world,
Is it such a matter to forgive Sins? yea, the greatest benefit in all the world,
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nay, a greater benefit than all the world:
nay, a greater benefit than all the world:
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for thus it stoode, thou haddest committed high treason against the Queenes person, thou art detected, apprehended, accused, conuicted, and condemned vpon it, to bee hanged,
for thus it stood, thou Hadst committed high treason against the Queens person, thou art detected, apprehended, accused, convicted, and condemned upon it, to be hanged,
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and drawne, and quartered, and thy quarters to bee set vp for a spectacle, like a carkasse which thou hast seene hanging vpon a gibbet,
and drawn, and quartered, and thy quarters to be Set up for a spectacle, like a carcase which thou hast seen hanging upon a gibbet,
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& the Crowes pecking vpon it.
& the Crows pecking upon it.
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What a horror, and shaking to thy mind to think of that day, when all these torments,
What a horror, and shaking to thy mind to think of that day, when all these torments,
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and shame, and feare shall surprise thee at once, which wold make thee quake and tremble if thou shouldest see but another so dismēbred before thy face? Thou hast no comfort now but this,
and shame, and Fear shall surprise thee At once, which would make thee quake and tremble if thou Shouldst see but Another so dismembered before thy face? Thou hast no Comfort now but this,
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when I haue suffered I shall bee free;
when I have suffered I shall be free;
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before to morrowe at this time all my paine will bee past, though my shame continue and my children bee beggers.
before to morrow At this time all my pain will be passed, though my shame continue and my children be beggars.
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What grace, what fauour, what mercie, now, to pardon thee all this, and saue thy life,
What grace, what favour, what mercy, now, to pardon thee all this, and save thy life,
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and set thee at libertie, as though thou haddest neuer offended? So I and thou,
and Set thee At liberty, as though thou Hadst never offended? So I and thou,
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and euerie one here had committed treason against the King of Kings, and stoode condemned for it, not to suffer & then to be free,
and every one Here had committed treason against the King of Kings, and stood condemned for it, not to suffer & then to be free,
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like them which breake the lawes of men, but to suffer and suffer, and euer to suffer all that the diuells would heape vppon vs. Then came the mercie of God for Christ which shed his bloud,
like them which break the laws of men, but to suffer and suffer, and ever to suffer all that the Devils would heap upon us Then Come the mercy of God for christ which shed his blood,
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like an vmpire betweene God and vs, and sayd as Esaiah said to Hezekiah, Thou shalt not die but liue, loose him, let him goe, for he is mine.
like an umpire between God and us, and said as Isaiah said to Hezekiah, Thou shalt not die but live, lose him, let him go, for he is mine.
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So wee were stayed like the widdowes sonne when he was carried to his graue. This is the benefite of Christes death, and this Sacrament is the remembrance of it,
So we were stayed like the widow's son when he was carried to his graven. This is the benefit of Christ's death, and this Sacrament is the remembrance of it,
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and therefore whensoeuer we receiue it, this addition commeth with it, which is shed for the remission of sinnes:
and Therefore whensoever we receive it, this addition comes with it, which is shed for the remission of Sins:
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our fault was so hainous & grieuous, that no raunsome could counteruaile it, vnlesse God himselfe had suffered for vs. Being in this extremitie,
our fault was so heinous & grievous, that no ransom could countervail it, unless God himself had suffered for us Being in this extremity,
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neither man, nor Angell offered his life for vs, but the Prince himselfe, which should haue crucified vs, came to be crucified of vs,
neither man, nor Angel offered his life for us, but the Prince himself, which should have Crucified us, Come to be Crucified of us,
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for vs, that wee might say with stedfast faith, I beleeue the remission of sinnes, not the satisfaction of sinnes, but the remission of sinnes.
for us, that we might say with steadfast faith, I believe the remission of Sins, not the satisfaction of Sins, but the remission of Sins.
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Marke this distinction against Popish merites of workes, or penance, Christ hath satisfied and not we;
Mark this distinction against Popish merits of works, or penance, christ hath satisfied and not we;
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we are remitted and not Christ:
we Are remitted and not christ:
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therefore wee say in our Confession, I beleeue the remission of sinnes, which I may call the mercifull Article,
Therefore we say in our Confessi, I believe the remission of Sins, which I may call the merciful Article,
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because it is the quintessence and sweetnesse of all the twelue.
Because it is the quintessence and sweetness of all the twelue.
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Therefore who but Antichrist durst depraue it? If there bee a satisfaction for our sinnes by our workes,
Therefore who but Antichrist durst deprave it? If there be a satisfaction for our Sins by our works,
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or by our Pilgrimages, or by our Masses, or by our penance, let Christ neuer bee called a forgiuer,
or by our Pilgrimages, or by our Masses, or by our penance, let christ never be called a forgiver,
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but an exchanger like the Pope, which selleth his pardons. Wretched creatures which will not receiue the Lord whē he comes to their dore.
but an exchanger like the Pope, which Selleth his Pardons. Wretched creatures which will not receive the Lord when he comes to their door.
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Christ saith, take for nothing, and they say no, wee will not take but buy.
christ Says, take for nothing, and they say no, we will not take but buy.
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Vile base miserable men disdaine to take grace of God without satisfaction, but they will cope with the Lord,
Vile base miserable men disdain to take grace of God without satisfaction, but they will cope with the Lord,
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and giue him so many Pilgrimages, fast so many daies, heare so many Masses, and pay so many workes for it,
and give him so many Pilgrimages, fast so many days, hear so many Masses, and pay so many works for it,
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vntill they haue done as much good as they haue done euill.
until they have done as much good as they have done evil.
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Our sinnes are infinite, & God is infinite, but our workes are finite, in number and measure,
Our Sins Are infinite, & God is infinite, but our works Are finite, in number and measure,
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how can they aunswere then to that which exceedeth number and measure? Therfore bee content with Iosephs brethren to take your money againe,
how can they answer then to that which exceeds number and measure? Therefore be content with Joseph's brothers to take your money again,
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and say that you haue corne for nothing, that is, you are saued for nothing, or els when you say, I beleeue the remission of sinnes, you lye vnto God,
and say that you have corn for nothing, that is, you Are saved for nothing, or Else when you say, I believe the remission of Sins, you lie unto God,
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because you do not beleeue the remission of sinnes, but satisfactiō for sins, like the papists.
Because you do not believe the remission of Sins, but satisfaction for Sins, like the Papists.
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It followeth, As often as ye shall eate this bread, and drinke this cup, ye shall shewe the Lords death till he come.
It follows, As often as you shall eat this bred, and drink this cup, you shall show the lords death till he come.
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Here are three inuincible arguments, like the three witnesses vnder which euery worde dooth stand. First wee are sayd to eate bread; thē it is not flesh but bread.
Here Are three invincible Arguments, like the three Witnesses under which every word doth stand. First we Are said to eat bred; them it is not Flesh but bred.
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Secondly wee are sayd to shewe the Lords death; then it is but a shewe or representation of his death.
Secondly we Are said to show the lords death; then it is but a show or representation of his death.
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Thirdly it is sayd, vntill he come; if he be to come, then he is not come;
Thirdly it is said, until he come; if he be to come, then he is not come;
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if he be come, how can we say, vntill he come.
if he be come, how can we say, until he come.
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The effect of this verse was shewed in these words, Doo this in remembrance of me:
The Effect of this verse was showed in these words, Do this in remembrance of me:
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for to say, Doo this in remembrance of me, and to say, so oft as you doo this you shewe my death, is much at one;
for to say, Do this in remembrance of me, and to say, so oft as you do this you show my death, is much At one;
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so that if you call this Sacrament a shewe of Christs death, as it is called here, then it is not Christ;
so that if you call this Sacrament a show of Christ death, as it is called Here, then it is not christ;
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or if you call it a remembrance of Christ, as it is called there, yet it is not Christ,
or if you call it a remembrance of christ, as it is called there, yet it is not christ,
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but a shew, or remembrance of Christ:
but a show, or remembrance of christ:
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but this is such a shew, & remembrance, that the next verse sayth, Whosoeuer receiueth it vnworthelie, is giltie of the body and bloud of Christ.
but this is such a show, & remembrance, that the next verse say, Whosoever receiveth it unworthily, is guilty of the body and blood of christ.
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Will yee knowe who receyueth vnworthilie: In verse 29. Paule sayth, hee discerneth not the Lords body:
Will ye know who receiveth unworthily: In verse 29. Paul say, he discerneth not the lords body:
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that is, which putteth no difference betweene this bread and other, but eateth like a childe the meate which he knoweth not.
that is, which putteth no difference between this bred and other, but Eateth like a child the meat which he Knoweth not.
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My sheepe (sayth Christ) knowe my voyce: as they discerne Christes words, so they discerne Christes bodie, My sheep (say christ) know my voice: as they discern Christ's words, so they discern Christ's body,
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and therfore so often as they come to the Lords Table, they seeme to come into the Lordes presence:
and Therefore so often as they come to the lords Table, they seem to come into the lords presence:
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there they greete and kisse and imbrace one another with affectiōs, which none can knowe,
there they greet and kiss and embrace one Another with affections, which none can know,
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but they that feele, like Iohn, which leaped in the womb, so soone as Christ came neere him.
but they that feel, like John, which leapt in the womb, so soon as christ Come near him.
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Will ye know beside, what it is to be giltie of the bodie and bloud of Christ,
Will you know beside, what it is to be guilty of the body and blood of christ,
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euen as Iudas was giltie for betraying him, and Pilate for deliuering him, and the Iewes for crucifying him,
even as Iudas was guilty for betraying him, and Pilate for delivering him, and the Iewes for crucifying him,
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so they are giltie which receiue this Sacrament vnworthely, as Pilate and Caiphas and Iudas were.
so they Are guilty which receive this Sacrament unworthily, as Pilate and Caiaphas and Iudas were.
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If they be guiltie of Christes death, they are guiltie of their owne death too, as if they had committed two murders;
If they be guilty of Christ's death, they Are guilty of their own death too, as if they had committed two murders;
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and therfore Paule saith after, that many of the Corinthians died only for the vnworthie receyuing of this Sacrament.
and Therefore Paul Says After, that many of the Corinthians died only for the unworthy receiving of this Sacrament.
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As the word is the sauour of death to thē which receiue it vnworthily, so the Sacrament is the sauour of death to thē which receiue it vnworthily:
As the word is the savour of death to them which receive it unworthily, so the Sacrament is the savour of death to them which receive it unworthily:
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it neuer goeth into their mouth, but they are Traytors ipso facto, and may say to Hell, this day I haue taken possession of thee,
it never Goes into their Mouth, but they Are Traitors ipso facto, and may say to Hell, this day I have taken possession of thee,
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because I am guiltie of Christes bloud. Therefore it followeth immediatly, Let a man examine himselfe before he eate of this bread,
Because I am guilty of Christ's blood. Therefore it follows immediately, Let a man examine himself before he eat of this bred,
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or drinke of this Wine, as if he should say, if he which receyueth this Sacrament vnworthely, be giltie of Christs death, like Iudas which hanged himselfe:or drink of this Wine, as if he should say, if he which receiveth this Sacrament unworthily, be guilty of Christ death, like Iudas which hanged himself:
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if these signes be receyued to saluation or damnation like the word, the next lesson is, to examine your selues before you receyue,
if these Signs be received to salvation or damnation like the word, the next Lesson is, to examine your selves before you receive,
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least you receyue like the sunne of perdition, which swalowed the bread and the Diuell together.
lest you receive like the sun of perdition, which swallowed the bred and the devil together.
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Therefore, Let a man examine himselfe, and so let him eate:
Therefore, Let a man examine himself, and so let him eat:
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that is, let him examin first, and receyue after, for if we should receyue the bread of the earth reuerently,
that is, let him examine First, and receive After, for if we should receive the bred of the earth reverently,
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how should we receyue the bread of heauen? Whē Iehonadab came to Iehu his chariot, he said, Is thy hart vpright as my hart is toward thee? So,
how should we receive the bred of heaven? When Jehonadab Come to Iehu his chariot, he said, Is thy heart upright as my heart is towards thee? So,
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whē we come to the Lords Table, he would haue our hearts vpright to him,
when we come to the lords Table, he would have our hearts upright to him,
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as his heart is to vs, for who feasteth his enemies & mockers? the golden Ring sitteth highest at our Table,
as his heart is to us, for who feasteth his enemies & mockers? the golden Ring Sitteth highest At our Table,
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but the wedding garment sitteth highest at this Table. It is safer eating with vnwashen hands, then with an vnwashen heart.
but the wedding garment Sitteth highest At this Table. It is safer eating with unwashen hands, then with an unwashen heart.
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The Iewes were taught to choose the Lambe of the Passeouer on the tenth day of the first moneth, in which moneth they came out of Egipt: and on the 14. day after, they were taught to eate him,
The Iewes were taught to choose the Lamb of the Passover on the tenth day of the First Monn, in which Monn they Come out of Egypt: and on the 14. day After, they were taught to eat him,
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so they had foure dayes respit betweene the chosing, and the killing, to prepare and sanctifie thēselues for the Passeouer, which was a signe of the Lords Supper.
so they had foure days respite between the choosing, and the killing, to prepare and sanctify themselves for the Passover, which was a Signen of the lords Supper.
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This admonished them, that the matter now to be performed, was very waightie, and therefore they were deepely to consider it,
This admonished them, that the matter now to be performed, was very weighty, and Therefore they were deeply to Consider it,
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for now was the action, and somme of all saluation in handling: if they did prepare themselues so before they did receyue the figure of this Sacrament,
for now was the actium, and sum of all salvation in handling: if they did prepare themselves so before they did receive the figure of this Sacrament,
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how should we be prepared before we receiue the Sacrament it selfe? Therefore as Iosiah commaunded the Leuites to prepare the people;
how should we be prepared before we receive the Sacrament it self? Therefore as Josiah commanded the Levites to prepare the people;
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so Paule aduiseth the people to prepare themselues, that is, to examine whether they haue faith,
so Paul adviseth the people to prepare themselves, that is, to examine whither they have faith,
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and loue, and repentance, before they come to this feast.
and love, and Repentance, before they come to this feast.
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By this all may see, first that Paule would haue euery lay man so skilfull in the Scripture, that he bee able to examine himselfe by it;
By this all may see, First that Paul would have every lay man so skilful in the Scripture, that he be able to examine himself by it;
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for this admonition is not to them which minister the Sacrament, but to all which receiue the Sacrament.
for this admonition is not to them which minister the Sacrament, but to all which receive the Sacrament.
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And the rule by which wee must examine our selues, is the law which we should obey:
And the Rule by which we must examine our selves, is the law which we should obey:
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therefore if the rule be vnknowne, the examination must be vndone. Our doctrine must be examined by the doctrine of the Prophets and Apostles;
Therefore if the Rule be unknown, the examination must be undone. Our Doctrine must be examined by the Doctrine of the prophets and Apostles;
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our prayers must bee examined by the sixe petitions of Christs prayer; our beleefe must bee examined by the twelue articles of faith;
our Prayers must be examined by the sixe petitions of Christ prayer; our belief must be examined by the twelue Articles of faith;
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our life must bee examined by the tenne Commaundements of the Lawe.
our life must be examined by the tenne commandments of the Law.
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Now, he which hath his Touchstone may trie gold from copper, but he which hath it not, takes one for the other. Now, he which hath his Touchstone may try gold from copper, but he which hath it not, Takes one for the other.
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Therefore, before Paules Examine, you had need to learne Christs Search, Search the Scriptures, and they will lighten you to search your selues.
Therefore, before Paul's Examine, you had need to Learn Christ Search, Search the Scriptures, and they will lighten you to search your selves.
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This is the doctrine with which I will ende, and the necessarie poynt for which I choose this text, to teach you (if I could) that Christian arte how to examine your selues.
This is the Doctrine with which I will end, and the necessary point for which I choose this text, to teach you (if I could) that Christian art how to examine your selves.
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Let a man examine himselfe before he eate. Here is first an examinatiō. Secondly, an examination of our selues. Let a man examine himself before he eat. Here is First an examination. Secondly, an examination of our selves.
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Thirdly, an examination before we come to the Sacramēt.
Thirdly, an examination before we come to the Sacrament.
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Touching the first, here Paul saith Examin your selues, but in 2. Cor. 13. he doubleth his charge, Proue your selues, and againe at next word Examine your selues, as if he should saye, this worke must be done when it is done,
Touching the First, Here Paul Says Examine your selves, but in 2. Cor. 13. he doubles his charge, Prove your selves, and again At next word Examine your selves, as if he should say, this work must be done when it is done,
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because it is neuer thoroughly done, and therefore we must double our examination, as Paul doubleth his counsell.
Because it is never thoroughly done, and Therefore we must double our examination, as Paul doubles his counsel.
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If a man suspect his enemy, he will try him with a question, if that will not search him, he will put forth another,
If a man suspect his enemy, he will try him with a question, if that will not search him, he will put forth Another,
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if that be spied, he will moue another, like one which putteth diuers keyes into a locke vntill it open.
if that be spied, he will move Another, like one which putteth diverse keys into a lock until it open.
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So he which examineth, must try & try, proue and proue, search and search, for the angell of darknesse is like an angell of light,
So he which examineth, must try & try, prove and prove, search and search, for the angel of darkness is like an angel of Light,
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and we haue no way to discouer him, but that of Iohn, Try the spirites. God examineth with tryalls, the Deuill examineth with temptations, the world examineth with persecutions:
and we have no Way to discover him, but that of John, Try the spirits. God examineth with trials, the devil examineth with temptations, the world examineth with persecutions:
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we which are thus examined, had neede to examine too.
we which Are thus examined, had need to examine too.
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If any man skill not what Examining meaneth, the very word Examine, is so pregnant, that it prompteth vs how we should examine,
If any man skill not what Examining means, the very word Examine, is so pregnant, that it prompteth us how we should examine,
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for it signifieth to put our selues vnto the Touchstone, as if we would try Golde from Copper.
for it signifies to put our selves unto the Touchstone, as if we would try Gold from Copper.
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Therefore one sayth, that Examination is the eye of the soule, whereby she seeth her selfe,
Therefore one say, that Examination is the eye of the soul, whereby she sees her self,
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and her safetie, and her danger, and her way which she walketh, and her pace which she holdeth,
and her safety, and her danger, and her Way which she walks, and her pace which she holds,
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and the end to which she tendeth:
and the end to which she tendeth:
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she lookes into her glasse, and spieth euery spot in her face, how all her graces are stayned,
she looks into her glass, and spieth every spot in her face, how all her graces Are stained,
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then she takes the water of life, and washeth her blots away. After, she lookes againe, and beholdeth all her gifts, her faith, feare, loue, patience, meekenes,
then she Takes the water of life, and washes her blots away. After, she looks again, and beholdeth all her Gifts, her faith, Fear, love, patience, meekness,
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and marketh how euery one doth florish, or wither.
and marks how every one does flourish, or wither.
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If they fade and decay, that she feeleth a consumption, then she taketh preseruatiues, and restoratiues of prayer,
If they fade and decay, that she feeleth a consumption, then she Takes preservatives, and restoratives of prayer,
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and councell, and repentance, before the sicknesse growe:
and council, and Repentance, before the sickness grow:
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thus euery day she letteth downe a bucket into her heart, to see what water it bringeth vp,
thus every day she lets down a bucket into her heart, to see what water it brings up,
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least she should corrupt within, and perish sodeinly.
lest she should corrupt within, and perish suddenly.
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To heare, and reade, pray, and fast, and communicate, is a worke of many, but to examine these works, is the fashion of few,
To hear, and read, pray, and fast, and communicate, is a work of many, but to examine these works, is the fashion of few,
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and therefore Ieremy complayneth, No man sayth, What haue I done? as if he should say, no man examineth himselfe:
and Therefore Ieremy Complaineth, No man say, What have I done? as if he should say, no man examineth himself:
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and therefore in all the scripture it is sayd but of one, That he feared all his works, as though he durst not thinke,
and Therefore in all the scripture it is said but of one, That he feared all his works, as though he durst not think,
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nor speake, nor do any thing before he had examined what it was, from whence it came, & whether it went:
nor speak, nor do any thing before he had examined what it was, from whence it Come, & whither it went:
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so the more precious treasure is deeper hid in the ground.
so the more precious treasure is Deeper hid in the ground.
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The second poynt is, to Examine our selues, Paule sayth, Try all things, much more should we try our selues. The second point is, to Examine our selves, Paul say, Try all things, much more should we try our selves.
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The good sower doth sow his owne ground, but the bad sower doth sowe an other mans ground,
The good sour does sow his own ground, but the bad sour does sow an other men ground,
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as the Diuell did, The Disciples of Christ sayde, Mayster, is it I, not Mayster, is it hee.
as the devil did, The Disciples of christ said, Master, is it I, not Master, is it he.
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The disciples of Iohn asked, Mayster, what shall wee doo? not Mayster, what shall they doo? wee must obay some,
The Disciples of John asked, Master, what shall we do? not Master, what shall they do? we must obey Some,
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and heare others, and admonish others, and loue all, but examin our selues. That which we applie vnto others, the Apostle applieth vnto our selues;
and hear Others, and admonish Others, and love all, but examine our selves. That which we apply unto Others, the Apostle Applieth unto our selves;
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for whē we speake of an examiner, we intend one which examineth other: when wee speake of an accuser, wee intend one which accuseth other:
for when we speak of an examiner, we intend one which examineth other: when we speak of an accuser, we intend one which Accuseth other:
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when wee speake of a Iudge, wee meane one which iudgeth others, but the Scripture crieth, Examine thy selfe, accuse thy selfe, iudge thy selfe, that is, bee not curious to search a more in thy brothers eye, but pull out the beame which is in thy owne eye.
when we speak of a Judge, we mean one which Judgeth Others, but the Scripture cries, Examine thy self, accuse thy self, judge thy self, that is, be not curious to search a more in thy Brother's eye, but pull out the beam which is in thy own eye.
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This doth shewe that they which sit in Gods chaire to iudge others, commonly haue greater faults themselues,
This does show that they which fit in God's chair to judge Others, commonly have greater Faults themselves,
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thā they whome they vse to iudge: and therefore Christ calleth their fault a beame, and the others a mote.
than they whom they use to judge: and Therefore christ calls their fault a beam, and the Others a mote.
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This made Dauid say, Examine thy heart, thy heart is thy owne heart, therfore thou must examine whether thou pray,
This made David say, Examine thy heart, thy heart is thy own heart, Therefore thou must examine whither thou pray,
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whether thou watch, whether thou fast;
whither thou watch, whither thou fast;
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and not whether he pray, whether he fast, whether he watch, as the Pharisie examined the Publican, least thou haue Peters checke:
and not whither he pray, whither he fast, whither he watch, as the Pharisee examined the Publican, lest thou have Peter's check:
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when he examined what Iohn shoulde doo, Christ sayd, What is that to thee? followe thou me. Thou art a priuate man,
when he examined what John should do, christ said, What is that to thee? follow thou me. Thou art a private man,
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and hast a priuate examination, therefore let thy question be, What haue I done? and make thy Anatomie of thy selfe.
and hast a private examination, Therefore let thy question be, What have I done? and make thy Anatomy of thy self.
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See beloued, wee may not beleeue our selues before wee haue examined our selues: for wee are false hearted, and the notablest cosoner that deceiueth most;
See Beloved, we may not believe our selves before we have examined our selves: for we Are false hearted, and the notablest cosoner that deceiveth most;
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for one time that he deceiueth others, ten times deceiueth himselfe.
for one time that he deceiveth Others, ten times deceiveth himself.
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Because the flesh is a wylie seruant, & will lye like Gehezi to his owne master,
Because the Flesh is a wily servant, & will lie like Gehazi to his own master,
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and face him that it hath not sinned when it commeth from sinne:
and face him that it hath not sinned when it comes from sin:
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therefore as Elisha examined his seruant, so the soule must examine her seruant, that is, man must be ielous of himselfe,
Therefore as Elisha examined his servant, so the soul must examine her servant, that is, man must be jealous of himself,
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& take himselfe for a lyar, for a flatterer, for a dissembler, vntill hee bee throughly acquainted with himselfe:
& take himself for a liar, for a flatterer, for a dissembler, until he be thoroughly acquainted with himself:
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for no man is so often beguiled, as by himselfe, by trusting his double heart, and taking his owne worde without further triall.
for no man is so often beguiled, as by himself, by trusting his double heart, and taking his own word without further trial.
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If Paule had bid vs examine others, wee would haue sifted them like Sathan, Sathan hath desired to sift, thee, saith Christ to Peter, so wee haue a desire to sift others:
If Paul had bid us examine Others, we would have sifted them like Sathan, Sathan hath desired to sift, thee, Says christ to Peter, so we have a desire to sift Others:
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euen Peter which was sifted of Sathan, longed to sift Iohn, and knowe what hee should doo,
even Peter which was sifted of Sathan, longed to sift John, and know what he should do,
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before hee hearkened to his owne charge.
before he harkened to his own charge.
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Therefore the helpe of examination is a needfull preseruatiue, although we were as soūd as Peter. They which are suspected of crime do not examine themselues,
Therefore the help of examination is a needful preservative, although we were as found as Peter. They which Are suspected of crime do not examine themselves,
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but are examined of others, least they should be partiall:
but Are examined of Others, lest they should be partial:
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but a christian must examine himselfe of his crime, and be his owne iudge, his owne accuser, and his owne condemner:
but a christian must examine himself of his crime, and be his own judge, his own accuser, and his own condemner:
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for no man knoweth the spirit of man but the spirit which is in man, which will condemne him if he be guiltie,
for no man Knoweth the Spirit of man but the Spirit which is in man, which will condemn him if he be guilty,
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and tel him all that he hath done, & with what minde he did it, and what he deserueth for it.
and tell him all that he hath done, & with what mind he did it, and what he deserves for it.
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This is the priuate araignement, or close Sessions, whē Conscience sits in her chaire to examine,
This is the private araignement, or close Sessions, when Conscience sits in her chair to examine,
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and accuse, and iudge, and condemne her selfe, because she will not bee condemned of God.
and accuse, and judge, and condemn her self, Because she will not be condemned of God.
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Thus holy men haue kept their Sessions at home, and made their hearts the forman of the Iurie,
Thus holy men have kept their Sessions At home, and made their hearts the Forman of the Jury,
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and examined themselues as wee examine others, the feare of the Lord stoode at the doore of their soules, to examine euery thought before it went in,
and examined themselves as we examine Others, the Fear of the Lord stood At the door of their Souls, to examine every Thought before it went in,
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and at the doore of their lippes, to examine euery word before it went out, whereby they escaped thousand sinnes which we commit,
and At the door of their lips, to examine every word before it went out, whereby they escaped thousand Sins which we commit,
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as though we had no other woorke. So thou shouldest sit in iudgement of thy selfe, and call thy thoughts, and speeches,
as though we had no other work. So thou Shouldst fit in judgement of thy self, and call thy thoughts, and Speeches,
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and actions, to giue in euidēce against thee, whether thou bee a Christian, or an Infidell, a sonne or a bastard, a seruant or a rebell, a Protestant or an hypocrit ▪ if thou finde not faith,
and actions, to give in evidence against thee, whither thou be a Christian, or an Infidel, a son or a bastard, a servant or a rebel, a Protestant or an hypocrite ▪ if thou find not faith,
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nor feare, nor loue, 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,
nor Fear, nor love, nor zeal, when thou examinest thy self, let no man make thee believe that thou art holy, that thou art sanctified, that thou art a Christian, that thou art a believer, that thou art a Gospeler,
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because thou art worse than thou seemest to thy selfe; for euerie man is partiall to himselfe when he is most humbled.
Because thou art Worse than thou seemest to thy self; for every man is partial to himself when he is most humbled.
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Therefore if my heart tell me that I do not loue God, whom shall I beleeue before my selfe? As Salomon saith, No man can search the heart of the king:
Therefore if my heart tell me that I do not love God, whom shall I believe before my self? As Solomon Says, No man can search the heart of the King:
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so Paule saith, No man knoweth the spirit of any man, but the spirit which is in man, that is, no man feeleth the heart of man so well as himselfe. so Paul Says, No man Knoweth the Spirit of any man, but the Spirit which is in man, that is, no man feeleth the heart of man so well as himself.
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And yet himselfe although hee haue liued with it euer since hee was borne, dooth not knowe his owne heart vnlesse hee examine it narrowly, no more than hee knoweth his owne bones,
And yet himself although he have lived with it ever since he was born, doth not know his own heart unless he examine it narrowly, no more than he Knoweth his own bones,
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or his vaines, or his sinewes, or his artires, or his muskles, how many are in his bodie,
or his Veins, or his sinews, or his artires, or his muscles, how many Are in his body,
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or where they lye, or what they do.
or where they lie, or what they do.
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This seemes straunge that a man should not knowe his owne heart, yet it is true that the best of vs all doth not knowe his owne heart,
This seems strange that a man should not know his own heart, yet it is true that the best of us all does not know his own heart,
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though he haue dwelt with it from his mothers wombe.
though he have dwelled with it from his mother's womb.
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For Christ sayth to his disciples, euen to his disciples, You knowe not of what spirit you are, that is, you thinke better of your selues than you are,
For christ say to his Disciples, even to his Disciples, You know not of what Spirit you Are, that is, you think better of your selves than you Are,
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and know not what the clocke striketh within. There is a zeale without knowledge, and there is a knowledge without zeale;
and know not what the clock striketh within. There is a zeal without knowledge, and there is a knowledge without zeal;
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there is a faith without obedience, and there is an obedience without faith;
there is a faith without Obedience, and there is an Obedience without faith;
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there is a loue without feare, and there is a feare without loue, and both are hypocrites.
there is a love without Fear, and there is a Fear without love, and both Are Hypocrites.
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Therefore as Dalilah searched where Sampsons strength lay, so let euery mā search where his weakenes lieth,
Therefore as Delilah searched where Sampsons strength lay, so let every man search where his weakness lies,
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and alway be filling the emptie gap. Now this examination must goe before vs to the Sacrament.
and always be filling the empty gap. Now this examination must go before us to the Sacrament.
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Euery meate worketh according as it is digested, and this meate worketh according as it is receyued.
Every meat works according as it is digested, and this meat works according as it is received.
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Therefore when Christ had taught what we should do in receyuing the Sacrament, now Paul sheweth what we should do before we receyue the Sacrament, Let a man examine himselfe. Therefore when christ had taught what we should do in receiving the Sacrament, now Paul shows what we should do before we receive the Sacrament, Let a man examine himself.
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There is a hearing, and a preparatiue before hearing. There is a praying, and a preparatiue before praying.
There is a hearing, and a preparative before hearing. There is a praying, and a preparative before praying.
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There is a receyuing, and a preparatiue before receyuing, which if it be wanting, the receyuer receyueth vncomfortably, the prayer prayeth idlie, the hearer heareth vnfrutefully,
There is a receiving, and a preparative before receiving, which if it be wanting, the receiver receiveth uncomfortably, the prayer Prayeth idly, the hearer hears unfruitfully,
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like those which eate before hunger, and drinke before thirst.
like those which eat before hunger, and drink before thirst.
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This preparatiue before hearing and praying, and receyuing, doth signifie, that there is a kind of phisicke in these three,
This preparative before hearing and praying, and receiving, does signify, that there is a kind of physic in these three,
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for preparatiues are ministred alwaies before phisicke:
for preparatives Are ministered always before physic:
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and as the preparatiue which goeth before, maketh way to the phisicke, or else it would do no good, but hurt:
and as the preparative which Goes before, makes Way to the physic, or Else it would do no good, but hurt:
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so vnlesse examination go before the Sacramēt, we seale vp the thretnings which are written against vs, in stead of the promises which are made vnto vs,
so unless examination go before the Sacrament, we seal up the threatenings which Are written against us, in stead of the promises which Are made unto us,
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for the Sacrament is a seale, and therfore sealeth good or euill, as euery other seale doth.
for the Sacrament is a seal, and Therefore Sealeth good or evil, as every other seal does.
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The preparatiue before we receyue, is to Examin. As Iohn was the forerunner of Christ,
The preparative before we receive, is to Examine. As John was the forerunner of christ,
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so examination is the forerunner of the Sacrament, like the harbinger, which rideth before to prepare the rowme.
so examination is the forerunner of the Sacrament, like the harbinger, which rides before to prepare the room.
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For, if Iob commanded his sonnes to sanctifie themselues before they did come to his sacrifice,
For, if Job commanded his Sons to sanctify themselves before they did come to his sacrifice,
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how should wee sanctifie our selues before wee come to Christes Sacrament, wherein we are commanded to do as the Lord himself did which instituted it? It is sayde, that the Chamber wherein Christ did institute this Sacrament, was trimmed;
how should we sanctify our selves before we come to Christ's Sacrament, wherein we Are commanded to do as the Lord himself did which instituted it? It is said, that the Chamber wherein christ did institute this Sacrament, was trimmed;
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the Chamber wherein the Apostles receiued this Sacrament was trimmed: the Chamber wherein the Apostles received this Sacrament was trimmed:
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If Iudas Chamber, his inner chamber had been trimmed so too, hee had receiued this Sacrament with as much comfort as the other disciples did:
If Iudas Chamber, his inner chamber had been trimmed so too, he had received this Sacrament with as much Comfort as the other Disciples did:
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but because his heart was not trimmed, therefore hee was the first which was condemned for the vnworthie receiuing of this Sacrament.
but Because his heart was not trimmed, Therefore he was the First which was condemned for the unworthy receiving of this Sacrament.
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Adam did not thinke that death had bin in an Apple, so you wold not thinke that death should be in bread: Adam did not think that death had been in an Apple, so you would not think that death should be in bred:
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but as a coale hath fire in it beside the coale it selfe, which fire doth either warme or burne;
but as a coal hath fire in it beside the coal it self, which fire does either warm or burn;
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so this meate hath another meate in it beside that which is seene, which doth euer saue or destroy:
so this meat hath Another meat in it beside that which is seen, which does ever save or destroy:
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therefore he which commeth to this spirituall meate, must examine whether he haue a spirituall mouth,
Therefore he which comes to this spiritual meat, must examine whither he have a spiritual Mouth,
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as well as a carnall mouth, or els hee shall receiue no more than he seeth,
as well as a carnal Mouth, or Else he shall receive no more than he sees,
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and that which he seeth not shall destroy him.
and that which he sees not shall destroy him.
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No man (saith Christ) puttesh new wine into old vessels, least the vessels break and the wine leake. This Wine is newe Wine,
No man (Says christ) puttesh new wine into old vessels, lest the vessels break and the wine leak. This Wine is new Wine,
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therefore put it into newe vessells, holy vessells, sanctified vessells, or els it will leake foorth and breake the vessell,
Therefore put it into new vessels, holy vessels, sanctified vessels, or Else it will leak forth and break the vessel,
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and thou shalt haue no more tast of it, than while the relish of bread is in thy mouth.
and thou shalt have no more taste of it, than while the relish of bred is in thy Mouth.
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When Christ commeth to our house, shall wee not looke whether our Chamber bee trimmed,
When christ comes to our house, shall we not look whither our Chamber be trimmed,
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as the Chamber was trimmed against his comming to the Passeouer? But how shall wee trim it?
as the Chamber was trimmed against his coming to the Passover? But how shall we trim it?
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When a man takes an office, he examineth his substance: when he takes a trade, he examineth his skill:
When a man Takes an office, he examineth his substance: when he Takes a trade, he examineth his skill:
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when he goeth to fight, he examineth his strength, but these wants are no wants when he goeth to the Sacrament.
when he Goes to fight, he examineth his strength, but these Wants Are no Wants when he Goes to the Sacrament.
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Wilt thou knowe now vpon what articles thou must inquire at that time, that is, how thou should examine thy selfe?
Wilt thou know now upon what Articles thou must inquire At that time, that is, how thou should examine thy self?
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As some prayer may be at all times, and some reioycing may be at all times,
As Some prayer may be At all times, and Some rejoicing may be At all times,
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so some examination is at all times.
so Some examination is At all times.
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Thus Iob examined himselfe euery day, nay, euery houre, because he skanned all that he did.
Thus Job examined himself every day, nay, every hour, Because he scanned all that he did.
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But there is a speciall examination before the Sacramēt, because it is the bread which is receyued to saluation, or damnation;
But there is a special examination before the Sacrament, Because it is the bred which is received to salvation, or damnation;
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because it is the feast, to which, whosoeuer commeth without his wedding garment, shalbe cast into vtter darknes,
Because it is the feast, to which, whosoever comes without his wedding garment, shall cast into utter darkness,
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because it is a seale which sealeth a curse or a blessing. Therfore here thou shalt haue both the dayly oppositions, and the sacramentall oppositions.
Because it is a seal which Sealeth a curse or a blessing. Therefore Here thou shalt have both the daily oppositions, and the sacramental oppositions.
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Foure examinations we propose vnto you, which shall be the communicants Catechisme.
Foure examinations we propose unto you, which shall be the communicants Catechism.
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The last is the summe of all, which leadeth immediatly to the Sacrament, as a guest is handed to the Table.
The last is the sum of all, which leads immediately to the Sacrament, as a guest is handed to the Table.
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Thou shalt try strange spirits by theyr manner of speaking, playnly, or doubtfully, boldly, or fearefully,
Thou shalt try strange spirits by their manner of speaking, plainly, or doubtfully, boldly, or fearfully,
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therefore we reade that the oracles of the heathen had a double meaning, and that the false Prophets neuer spake boldly,
Therefore we read that the oracles of the heathen had a double meaning, and that the false prophets never spoke boldly,
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but where their patrons were ready to flesh them. By the proportion of faith:
but where their Patrons were ready to Flesh them. By the proportion of faith:
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for euery heresie is contrary to some article of our beliefe, as euery sinne is against some of the tenne Commandements.
for every heresy is contrary to Some article of our belief, as every sin is against Some of the tenne commandments.
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By the euent of their speaches:
By the event of their Speeches:
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for they take not effect, as it is said in the 18. of Deuter. and therefore they are called false prophets. By their fruits:
for they take not Effect, as it is said in the 18. of Deuter and Therefore they Are called false Prophets. By their fruits:
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for none of the false Prophets were good men. By their successe:
for none of the false prophets were good men. By their success:
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for if they be not of God, they will come to naught, as the Arians and Manichees and Pelagians are vanished,
for if they be not of God, they will come to nought, as the Arians and manichees and Pelagians Are vanished,
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as if they had neuer been, so time shal weare out euery doctrine that is not truth.
as if they had never been, so time shall wear out every Doctrine that is not truth.
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Thou shalt try thine owne spirit by the motions that it hath to good, or euill.
Thou shalt try thine own Spirit by the motions that it hath to good, or evil.
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By the first cause, or preparation which thou haddest vnto it, for whatsoeuer it be, thy thoughts will be where thou louest:
By the First cause, or preparation which thou Hadst unto it, for whatsoever it be, thy thoughts will be where thou love:
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to verifie that saying, Where a mans tresure is, there will be his heart, for lightly, the beginning is a picture of the end,
to verify that saying, Where a men treasure is, there will be his heart, for lightly, the beginning is a picture of the end,
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and the acte is like the thought which set it a worke. By the manner of thy consolation in it, whether it be of knowledge, or ignorance,
and the act is like the Thought which Set it a work. By the manner of thy consolation in it, whither it be of knowledge, or ignorance,
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whether it be constant, or mutable, calme, or boysterous, simple, or mixt, for as a cleare fountaine yeeldeth cleare streames,
whither it be constant, or mutable, Cam, or boisterous, simple, or mixed, for as a clear fountain yields clear streams,
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so a pure heart hath pure ioyes.
so a pure heart hath pure Joys.
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Whether it bring to Christ, or take any thing from him to thy selfe, like all the parts of Popery.
Whither it bring to christ, or take any thing from him to thy self, like all the parts of Popery.
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If it abide all these questions, and drawe thee not from any good, then thou mayst say, it is from God, water the seede O Lorde which thou hast sowne.
If it abide all these questions, and draw thee not from any good, then thou Mayest say, it is from God, water the seed Oh Lord which thou hast sown.
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Then come to the second examination.
Then come to the second examination.
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If I cā make thee discerne whether an other be a Christian, by that thou shalt know whether thy selfe be a Christian, which that thou mayst come to obserue this direction,
If I can make thee discern whither an other be a Christian, by that thou shalt know whither thy self be a Christian, which that thou Mayest come to observe this direction,
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and thou shalt see of what side thou art. It must needes be, that they which walke to contrary ends, should goe diuers wayes:
and thou shalt see of what side thou art. It must needs be, that they which walk to contrary ends, should go diverse ways:
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therefore there be mo differences betweene the children of God, and the children of the world,
Therefore there be more differences between the children of God, and the children of the world,
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then there be betweene men & beasts.
then there be between men & beasts.
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First, they are distinguished in Will: for the wicked striue to bring Gods will to their will,
First, they Are distinguished in Will: for the wicked strive to bring God's will to their will,
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like Balaam, which when he had an answere, stayed for another:
like balaam, which when he had an answer, stayed for Another:
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but the faithfull labour to bring their will to Gods will, like Christ, which sayd, not as I will, but as thou wilt.
but the faithful labour to bring their will to God's will, like christ, which said, not as I will, but as thou wilt.
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They are distinguished in Faith. All men haue not faith (sayth Paul) but the iust liue by faith:
They Are distinguished in Faith. All men have not faith (say Paul) but the just live by faith:
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as if he should say, the iust beleeue, and the vniust beleeue not. The iust beleeue, and apply that they beleeue to themselues.
as if he should say, the just believe, and the unjust believe not. The just believe, and apply that they believe to themselves.
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The wicked may beleeue like the Diuels, but their faith is like a gadding hen, which carrieth her eggs to other,
The wicked may believe like the Devils, but their faith is like a gadding hen, which Carrieth her eggs to other,
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and neuer layeth at home, so they beleeue that other shall be saued, but not themselues.
and never Layeth At home, so they believe that other shall be saved, but not themselves.
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They are distinguished in Hope, for because the wicked hope not for any mends of God,
They Are distinguished in Hope, for Because the wicked hope not for any mends of God,
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therefore they neuer defer their reward, but if they doe any good, they are trumpets of it themselus,
Therefore they never defer their reward, but if they do any good, they Are trumpets of it themselves,
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for feare it should not be blased inough, and therefore Christ sayde, that the Pharises had their reward already because they were boasters of their works;
for Fear it should not be blazed enough, and Therefore christ said, that the Pharisees had their reward already Because they were boaster's of their works;
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and if they doe no good but euill, yet they would be magnified as much for euill, as other are for good.
and if they do no good but evil, yet they would be magnified as much for evil, as other Are for good.
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But the faithfull are likened to handmaides, which waite their reward, their left hand seeth not when their right hand doth well,
But the faithful Are likened to handmaidens, which wait their reward, their left hand sees not when their right hand does well,
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and they are afraide to take honour of men, for losing their honor with God,
and they Are afraid to take honour of men, for losing their honour with God,
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like Iohn baptist, which made his vertues meaner then they were, and debased himselfe, when hee might haue got a name aboue his Lord.
like John baptist, which made his Virtues meaner then they were, and debased himself, when he might have god a name above his Lord.
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They are distinguished in obedience, therefore Christ teacheth vs to iudge men by their fruites as an vnfallible rule:
They Are distinguished in Obedience, Therefore christ Teaches us to judge men by their fruits as an unfallible Rule:
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for the euill tree will bring forth euill fruite, and the good tree good fruite,
for the evil tree will bring forth evil fruit, and the good tree good fruit,
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and neither can change his propertie, although the euill fruite is sometimes beautifull, and the good fruite sometimes blasted.
and neither can change his property, although the evil fruit is sometime beautiful, and the good fruit sometime blasted.
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They are distinguished in Repentance, for the wicked doo but weepe for their sinnes past, but the godly purpose to sin no more:
They Are distinguished in Repentance, for the wicked do but weep for their Sins past, but the godly purpose to since no more:
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so Pharaoh, Saul, and Iudas sayd, I haue sinned, but Shadrach, Meshach, and Abednego sayd, We will not sin, therefore the heart of the godly is called a contrite heart, but the hart of the wicked is called a hart that cannot repent.
so Pharaoh, Saul, and Iudas said, I have sinned, but Shadrach, Meshach, and Abednego said, We will not sin, Therefore the heart of the godly is called a contrite heart, but the heart of the wicked is called a heart that cannot Repent.
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Beside as Christ cast out a legion of deuils at once, so the godly would be purged of all their sinnes together,
Beside as christ cast out a legion of Devils At once, so the godly would be purged of all their Sins together,
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but the wicked neuer consent to leaue al, but as Naaman sayd, Let the Lord spare me in this:
but the wicked never consent to leave all, but as Naaman said, Let the Lord spare me in this:
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so euer he excepteth one sinne, which is his beloued sinne, like Herod, which reformed many thinges,
so ever he excepteth one sin, which is his Beloved sin, like Herod, which reformed many things,
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and yet wold not leaue his brothers wife. They are distinguished in Charitie, for ye shal neuer see the wicked loue their enemies:
and yet would not leave his Brother's wife. They Are distinguished in Charity, for you shall never see the wicked love their enemies:
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and therfore when the Pharises could not loue their enemies, they taught that men might hate their enemies:
and Therefore when the Pharisees could not love their enemies, they taught that men might hate their enemies:
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and Christ speaking of publicans and sinners, exhorteth his disciples not to loue like them, because they loued none but their friends. and christ speaking of Publicans and Sinners, exhorteth his Disciples not to love like them, Because they loved none but their Friends.
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They are distinguished in Prayer, for the wicked can not pray, therefore Dauid saith, they call not vpon the Lord, as if they had not the spirit of prayer, and therefore Christ calleth their prayers babling, for they thinke not of God when they speake vnto him.
They Are distinguished in Prayer, for the wicked can not pray, Therefore David Says, they call not upon the Lord, as if they had not the Spirit of prayer, and Therefore christ calls their Prayers babbling, for they think not of God when they speak unto him.
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They are distinguished in Patience; no hipocrite can beare the crosse, but sayth like Caine, It is heauyer then I can suffer, but Paule and Silas sing in prison,
They Are distinguished in Patience; no hypocrite can bear the cross, but say like Cain, It is Heavier then I can suffer, but Paul and Silas sing in prison,
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for a faithfull man would haue something to humble him, and reioyceth to beare his maysters marks,
for a faithful man would have something to humble him, and rejoices to bear his masters marks,
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because the wounds of a louer are sweete.
Because the wounds of a lover Are sweet.
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They are distinguished in the vse of aduersitie, for this is a proper and peculiar marke of Gods children, to profit by affliction: They Are distinguished in the use of adversity, for this is a proper and peculiar mark of God's children, to profit by affliction:
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and therefore we reade not in all the punishments of the wicked, that one of them sayd like Dauid, It is good for me that I haue bin afflicted.
and Therefore we read not in all the punishments of the wicked, that one of them said like David, It is good for me that I have been afflicted.
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They are distinguished in Humilitie, for the wicked are not humbled before the crosse, like Pharao that neuer sorowed, but whē he suffered: They Are distinguished in Humility, for the wicked Are not humbled before the cross, like Pharaoh that never sorrowed, but when he suffered:
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but the Apostles learned humilitie of their mayster before their persecution came.
but the Apostles learned humility of their master before their persecution Come.
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They are distinguished in their iudgement of the worde, for to the wicked it seemeth the hardest and simplest,
They Are distinguished in their judgement of the word, for to the wicked it seems the Hardest and simplest,
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and vnpleasantest booke that is, and therefore Paule sayth, that it is foolishnes vnto them.
and unpleasantest book that is, and Therefore Paul say, that it is foolishness unto them.
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But to the godly, it seemeth the wisest, and eloquentest, and sweetest, and easiest book of all other,
But to the godly, it seems the Wisest, and eloquentest, and Sweetest, and Easiest book of all other,
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as though God did sodainly bring the vnderstanding of it to them, as Iacob sayd of his veneson:
as though God did suddenly bring the understanding of it to them, as Iacob said of his venison:
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according to that, He that will do his will, shall know his doctrine.
according to that, He that will do his will, shall know his Doctrine.
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They are distinguished in their iudgement of GOD. The wicked are perswaded now and then of Gods mercie for the present time while they feele it,
They Are distinguished in their judgement of GOD. The wicked Are persuaded now and then of God's mercy for the present time while they feel it,
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as the Iewes praised him alwayes when he did as they would haue him, but they can not perswade themselues, that God wil be merciful to them still,
as the Iewes praised him always when he did as they would have him, but they can not persuade themselves, that God will be merciful to them still,
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like Iob, which sayde, Though the Lord kill me, yet will I trust in him:
like Job, which said, Though the Lord kill me, yet will I trust in him:
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therefore the hope of the righteous is called, hope in death. Beside, if the wicked loue God, it is but for his benefits,
Therefore the hope of the righteous is called, hope in death. Beside, if the wicked love God, it is but for his benefits,
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as Saul loued him for his Kingdome.
as Saul loved him for his Kingdom.
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And this is alway to be noted, that in the wicked the feare of hell is greater,
And this is always to be noted, that in the wicked the Fear of hell is greater,
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then their hope of heauen, but in the faithfull, the hope of heauen is greater, than their feare of hell.
then their hope of heaven, but in the faithful, the hope of heaven is greater, than their Fear of hell.
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They are distinguished in their delights: for the sport of the vngodly is folly, like Belshazzars: and therefore when they are sicke,
They Are distinguished in their delights: for the sport of the ungodly is folly, like Belshazzars: and Therefore when they Are sick,
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or troubled, they neuer runne to the Word for comfort, as though Gods promises pertayned not to them,
or troubled, they never run to the Word for Comfort, as though God's promises pertained not to them,
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but to feasts, or tables, or tales, or musicke, as Saule did to the harpe:
but to feasts, or tables, or tales, or music, as Saule did to the harp:
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but all the delights of the godly are like Dauids daunce about the Arke, they are neuer merrie,
but all the delights of the godly Are like David dance about the Ark, they Are never merry,
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but when they are doing well, nor at peace, but when their prayers haue ouercome God, like Iacob.
but when they Are doing well, nor At peace, but when their Prayers have overcome God, like Iacob.
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They are distinguished in their opinions of death: for the faithfull long to bee dissolued,
They Are distinguished in their opinions of death: for the faithful long to be dissolved,
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and although they might liue euer in continuall prosperitie, yet they would not stay so long out of heauen:
and although they might live ever in continual Prosperity, yet they would not stay so long out of heaven:
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but the wicked would neuer bee dissolued; but the wicked would never be dissolved;
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because death comes alway vnto thē like a Iayler to hale vnto prison, as Ahab sayd to Michaiah, that he neuer prophesied good to him. Hereby a man shall knowe whether hee haue faith;
Because death comes always unto them like a Jailer to hale unto prison, as Ahab said to Michaiah, that he never prophesied good to him. Hereby a man shall know whither he have faith;
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for if hee beleeue the promises, hee will bee glad to receiue them.
for if he believe the promises, he will be glad to receive them.
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They are distinguished in their sense of sinne. Wicked men feele the loathsomnes of their vices,
They Are distinguished in their sense of sin. Wicked men feel the loathsomnes of their vices,
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but none but the faithfull feele the defects of their righteousnes. The naturall man neuer complaineth of his good workes, but vaunteth of them:
but none but the faithful feel the defects of their righteousness. The natural man never Complaineth of his good works, but vaunteth of them:
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but a godly man findeth fault with his prayers, and his almes, and his watches, like Isaiah that sayd, his righteousnesse was like a menstruous cloth.
but a godly man finds fault with his Prayers, and his alms, and his watches, like Isaiah that said, his righteousness was like a menstruous cloth.
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As Christ met the tempter in the Wildernes, a place of prayer, and fasting, and meditation;
As christ met the tempter in the Wilderness, a place of prayer, and fasting, and meditation;
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so a godly man meeteth the tempter in his praiers, and in his fasts, and in his meditations, that is, he findes some let or spot,
so a godly man meeteth the tempter in his Prayers, and in his fasts, and in his meditations, that is, he finds Some let or spot,
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or want in all his deuotions.
or want in all his devotions.
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Therefore, vnlesse thy righteousnes mislike thee, aswell as thy prophanes, knowe that yet thou art no further than the wicked.
Therefore, unless thy righteousness mislike thee, aswell as thy profanes, know that yet thou art no further than the wicked.
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They are distinguished in their ends: for the children of God propose the glorie of God,
They Are distinguished in their ends: for the children of God propose the glory of God,
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and leuell all their thoughts, speeches and actions, as if they were messengers sent to carrie him presents of honour.
and level all their thoughts, Speeches and actions, as if they were messengers sent to carry him presents of honour.
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Thus did Dauid, when he said, All that is within me praise the Lord: as though himselfe had rather bee without praise, than his master:
Thus did David, when he said, All that is within me praise the Lord: as though himself had rather be without praise, than his master:
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but the children of the world set vp their owne glorie for their marke; like Nebuchadnezzar which sayd, for the honour of my maiestie.
but the children of the world Set up their own glory for their mark; like Nebuchadnezzar which said, for the honour of my majesty.
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Therefore they speake, and looke, and walke, as if they did say to their tongue,
Therefore they speak, and look, and walk, as if they did say to their tongue,
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and eyes, and feete, and apparell, as Saul sayd to Samuel, Honour me before this people.
and eyes, and feet, and apparel, as Saul said to Samuel, Honour me before this people.
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Lastly, they are distinguished in perseuerance: for the zeale of the wicked lasteth not, and therefore God saith, They are soone turned out of the way: but the zeale of the faithfull was represented by the fire of the temple which neuer went out.
Lastly, they Are distinguished in perseverance: for the zeal of the wicked lasteth not, and Therefore God Says, They Are soon turned out of the Way: but the zeal of the faithful was represented by the fire of the temple which never went out.
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Then come to the third Examinatiō. As the diuell tempteth thee to see what thou wilt do for him;
Then come to the third Examination. As the Devil tempts thee to see what thou wilt do for him;
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so thou must tempt thy selfe, and get of thy soule what it would do for God, so thou must tempt thy self, and get of thy soul what it would do for God,
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and what it would suffer for him, which hath suffred death for it. Therefore here wee will set downe certaine Intergatories whereof thou shalt examine it.
and what it would suffer for him, which hath suffered death for it. Therefore Here we will Set down certain Interrogatories whereof thou shalt examine it.
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First, whether thou hast the heart of Ioshua, to worship God as boldly as thou doest,
First, whither thou hast the heart of Ioshua, to worship God as boldly as thou dost,
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though all the world did renounce him, and euery one did mocke thee as they did Noah while he built the Arke?
though all the world did renounce him, and every one did mock thee as they did Noah while he built the Ark?
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Whether thou wouldst not denie Christ as Peter did, if thou were in Peters straights, and nothing to succour thee but thy policie?
Whither thou Wouldst not deny christ as Peter did, if thou were in Peter's straights, and nothing to succour thee but thy policy?
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Whether thou wouldst not steale, if thou diddest see a bootie as fit as Achan, which thou mightest catch vp and no man spye thee?
Whither thou Wouldst not steal, if thou didst see a booty as fit as achan, which thou Mightest catch up and no man spy thee?
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Whether thou wouldst refuse a bribe like Elisha, if thou diddest meete with one which were as willing and able to giue it as Naaman?
Whither thou Wouldst refuse a bribe like Elisha, if thou didst meet with one which were as willing and able to give it as Naaman?
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Whether thou wouldst not deceiue, if thou were in such an office as the false Steward, whose master referred all vnto him,
Whither thou Wouldst not deceive, if thou were in such an office as the false Steward, whose master referred all unto him,
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and knewe not when hee kept any thing backe?
and knew not when he kept any thing back?
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Whether thou wouldst not fulfill thy lust as Dauid did, if thou haddest his oportunitie & allurement,
Whither thou Wouldst not fulfil thy lust as David did, if thou Hadst his opportunity & allurement,
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and mightest do it without danger of lawe like a King, as Dauid might?
and Mightest do it without danger of law like a King, as David might?
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Whether thou wouldst not tel a lie as Abraham did, if it stood vppon thy life, which made him twise dissemble that his wife was his sister,
Whither thou Wouldst not tell a lie as Abraham did, if it stood upon thy life, which made him twice dissemble that his wife was his sister,
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least hee should dye for her beautie?
lest he should die for her beauty?
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Finally, if it should be sayd vnto thee as the diuell sayd to Christ, All these will I giue thee,
Finally, if it should be said unto thee as the Devil said to christ, All these will I give thee,
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if thou wilt fall downe and worship me, that is no more, but if thou wilt sinne, if thou wilt fallen down and worship me, that is no more, but if thou wilt sin,
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whether thou would yeeld or no.
whither thou would yield or no.
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If thou haue sinned thus and thus before, I will not say therfore the Lord will not heare thee,
If thou have sinned thus and thus before, I will not say Therefore the Lord will not hear thee,
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but Dauid saith, If I regard wickednes in my heart, the Lord will not heare me, that is,
but David Says, If I regard wickedness in my heart, the Lord will not hear me, that is,
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if for any cause a man purpose and carry a minde to sinne when he is tempted, the Lord is so farre from helping him, that he will stand like Baal, as though he did not heare him;
if for any cause a man purpose and carry a mind to sin when he is tempted, the Lord is so Far from helping him, that he will stand like Baal, as though he did not hear him;
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for he hath a Traytors minde as deepe as any, which thinks, for a Dukedome I would betray my Prince,
for he hath a Traitors mind as deep as any, which thinks, for a Dukedom I would betray my Prince,
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though he neuer play the Traytor in his life. Now we come to that examination, which is the epitome or abridgement of all these;
though he never play the Traitor in his life. Now we come to that examination, which is the epitome or abridgement of all these;
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for memorie is short, and all are not of one strength, but some runne, and some goe,
for memory is short, and all Are not of one strength, but Some run, and Some go,
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and some creepe, and all do well, so long as they striue to perfection. The matters wherof principally the mind should be examined before the Sacrament, are these.
and Some creep, and all do well, so long as they strive to perfection. The matters whereof principally the mind should be examined before the Sacrament, Are these.
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First, whether thou haue faith, not only to beleeue that Christ died, but that he died for thee:
First, whither thou have faith, not only to believe that christ died, but that he died for thee:
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for as the scripture calleth him a Redeemer, so Iob calleth him his Redeemer.
for as the scripture calls him a Redeemer, so Job calls him his Redeemer.
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The second article is, whether thou be in charitie, not whether thou loue them which loue thee,
The second article is, whither thou be in charity, not whither thou love them which love thee,
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but whether thou loue thē which hate thee: for Christ commandeth vs to loue our enemies.
but whither thou love them which hate thee: for christ commands us to love our enemies.
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The third article is, whether thou repent, not for thy open and grose sinnes, but for thy secret sinnes,
The third article is, whither thou Repent, not for thy open and grose Sins, but for thy secret Sins,
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and pettie sinnes, because Christ sayth, that we must giue account for euery idle word.
and Petty Sins, Because christ say, that we must give account for every idle word.
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The fourth article is, whether thou resolue not to sinne againe for any cause, but to amend thy euill life, not when age commeth, The fourth article is, whither thou resolve not to sin again for any cause, but to amend thy evil life, not when age comes,
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or for a spurt, but to begin now and last till death, for Christ is Alpha, and Omega, both the beginning, and the end,
or for a spurt, but to begin now and last till death, for christ is Alpha, and Omega, both the beginning, and the end,
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as well in our liuing, as in our being, which hath made no promise to them which begin, but to them which perseuere.
as well in our living, as in our being, which hath made no promise to them which begin, but to them which persevere.
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The last article is, whether thou canst finde in thy hart to dye for Christ, The last article is, whither thou Canst find in thy heart to die for christ,
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as Christ dyed for thee, for we are bid not only to follow him, but to beare his crosse:
as christ died for thee, for we Are bid not only to follow him, but to bear his cross:
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and therefore we are called seruants, to shew how we should obay, and we are called souldyers, to shew, how we should suffer.
and Therefore we Are called Servants, to show how we should obey, and we Are called Soldiers, to show, how we should suffer.
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These are the receyuers articles, whereof his conscience must be examined, before he receyue this Sacrament:
These Are the Receivers Articles, whereof his conscience must be examined, before he receive this Sacrament:
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happie is he which can say, All these haue I kept: for the Doue was not so welcome to Noah, as this man is to Christ.
happy is he which can say, All these have I kept: for the Dove was not so welcome to Noah, as this man is to christ.
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But if thou finde not these affections within, but a nest of vices, leaue thine offring at the Altar, and returne to thine examination againe,
But if thou find not these affections within, but a nest of vices, leave thine offering At the Altar, and return to thine examination again,
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for thou art not a fit guest to sup with the Lord, vntill thou haue on this Wedding garment. How is it then that some regard their other garments more then this? Paule sayth, Examine your selues, and they examine their apparell,
for thou art not a fit guest to sup with the Lord, until thou have on this Wedding garment. How is it then that Some regard their other garments more then this? Paul say, Examine your selves, and they examine their apparel,
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if they haue new clothes in the countrey, then they are ready to receyue. I haue knowne many kept from the Sacrament a whole yeare together by their maysters,
if they have new clothes in the country, then they Are ready to receive. I have known many kept from the Sacrament a Whole year together by their masters,
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for nothing but for want of a new sute to set them forth with their fellowes.
for nothing but for want of a new suit to Set them forth with their Fellows.
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Others respect whether it be a faire day, that they may walke after Seruice, making that day vpon which they receyue,
Others respect whither it be a fair day, that they may walk After Service, making that day upon which they receive,
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like a Schollers Thurseday, which he loues better then all the dayes in the weeke, only because it is his play day.
like a Scholars Thursday, which he loves better then all the days in the Week, only Because it is his play day.
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Maruell not now if you haue not felt that comfort after the Sacrament which you looked for,
Marvel not now if you have not felt that Comfort After the Sacrament which you looked for,
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for it is comfortable to none, but to thē which prepare their harts, and examine themselues before,
for it is comfortable to none, but to them which prepare their hearts, and examine themselves before,
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because it is not the mouth, but the heart which receiueth comfort.
Because it is not the Mouth, but the heart which receiveth Comfort.
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Now it may be that the most which are heere, haue brought a mouth, and not a heart:
Now it may be that the most which Are Here, have brought a Mouth, and not a heart:
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these goe away from the Sacrament to despight Christ, as Iudas went from the Sacrament to betraye him.
these go away from the Sacrament to despite christ, as Iudas went from the Sacrament to betray him.
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The other goe away, like one which hath receyued a cheerefull countenance of the Prince, all his thoughts are ioy,
The other go away, like one which hath received a cheerful countenance of the Prince, all his thoughts Are joy,
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and the countenance of the Prince is still in his eye. As hee which hath eaten sweet meate hath a sweet breath:
and the countenance of the Prince is still in his eye. As he which hath eaten sweet meat hath a sweet breath:
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so they which haue eaten Christ, all their sayings and dooings are sweete like a perfume to men, and incense to GOD:
so they which have eaten christ, all their sayings and doings Are sweet like a perfume to men, and incense to GOD:
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their peace and conscience, and ioy of heart, and desire to doo good, will tell them whether they haue receiued the bare signes, or the thing signified.
their peace and conscience, and joy of heart, and desire to do good, will tell them whither they have received the bore Signs, or the thing signified.
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Euerie one which receiueth this Sacrament, shal feele himselfe better alter it, like the Apostles,
Every one which receiveth this Sacrament, shall feel himself better altar it, like the Apostles,
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or els he shall finde himselfe worse after it, like Iudas. Hereby ye shal know whether yee haue receiued like the Apostles,
or Else he shall find himself Worse After it, like Iudas. Hereby you shall know whither ye have received like the Apostles,
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or like Iudas. Thus we haue ended the doctrin of the Lords Supper.
or like Iudas. Thus we have ended the Doctrine of the lords Supper.
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Now, if you can not remember all that I haue said, yet remember the text, that is, Examine your selues before you receiue this Sacrament hereafter.
Now, if you can not Remember all that I have said, yet Remember the text, that is, Examine your selves before you receive this Sacrament hereafter.
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The first Sermon. Psal. 15. vers. 1. & 5.
The First Sermon. Psalm 15. vers. 1. & 5.
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Lord, who shall dwell in thy tabernacle? Who shall rest in thine holie mountaine?
Lord, who shall dwell in thy tabernacle? Who shall rest in thine holy mountain?
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He that giueth not his money to Vsurie.
He that gives not his money to Usury.
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THese two verses must bee considered together, because one is the question, and the other is the answere:
THese two Verses must be considered together, Because one is the question, and the other is the answer:
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Dauid demands who shall come to heauen? and GOD tels him that Vsurers shall not come thether: David demands who shall come to heaven? and GOD tells him that Usurers shall not come thither:
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as if hee should say, They shall goe to hell.
as if he should say, They shall go to hell.
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Therefore as Paule taught Timothie to warne thē which are rich, as though they had more neede to be warned than other:
Therefore as Paul taught Timothy to warn them which Are rich, as though they had more need to be warned than other:
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so this sentence seemeth to bee penned for a warning to the rich, because it strikes vpon the rich mans vice.
so this sentence seems to be penned for a warning to the rich, Because it strikes upon the rich men vice.
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I haue spoken of Briberie and Simonie, and now I must speake of their sister Vsurie.
I have spoken of Bribery and Simony, and now I must speak of their sister Usury.
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Manie times haue I thought to speake of this Theame, but the argumēts which are alleaged for it, haue made mee doubtfull what to say in it,
Many times have I Thought to speak of this Theme, but the Arguments which Are alleged for it, have made me doubtful what to say in it,
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because it hath gone as it were vnder a protection.
Because it hath gone as it were under a protection.
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At last you see it falleth into my text, and therefore now I cannot bauke it any longer.
At last you see it falls into my text, and Therefore now I cannot bauke it any longer.
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Therefore if any heere haue fauoured this occupation before, let him now submit his thoughts vnto Gods thoughts;
Therefore if any Here have favoured this occupation before, let him now submit his thoughts unto God's thoughts;
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for I will alleage nothing against it, but that which is built vppon the rocke.
for I will allege nothing against it, but that which is built upon the rock.
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Vsurie is the sin which God wil trie now whether you loue better than his worde:
Usury is the since which God will try now whither you love better than his word:
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that is, whether you will leaue it if he forbid it:
that is, whither you will leave it if he forbid it:
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for if hee flatly forbid it, and yet you wilfully retaine it, then you loue Vsurie better than Gods worde.
for if he flatly forbid it, and yet you wilfully retain it, then you love Usury better than God's word.
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Therefore one saith well that our Vsurers are Hereticks, because after manie admonitions, yet they maintaine their errour,
Therefore one Says well that our Usurers Are Heretics, Because After many admonitions, yet they maintain their error,
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and persist in it obstinatly as Papists doo in Poperie.
and persist in it obstinately as Papists do in Popery.
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For this cause I am glad that I haue any occasion to griple with this sin, where it hath made so many spoyles,
For this cause I am glad that I have any occasion to gripple with this since, where it hath made so many spoils,
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& where it hath so many patrons:
& where it hath so many Patrons:
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for it is said that there be moe of this profession in this Citie, than there bee in all the land beside.
for it is said that there be more of this profession in this city, than there be in all the land beside.
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There be certaine sins which are like an vnreasonable enemie which will not be reconciled to death,
There be certain Sins which Are like an unreasonable enemy which will not be reconciled to death,
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and this is one of those euerlasting sins which liue and die with a man.
and this is one of those everlasting Sins which live and die with a man.
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For when he hath resigned his pride and his enuie and his lust, yet Vsurie remaineth with him,
For when he hath resigned his pride and his envy and his lust, yet Usury remains with him,
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& he saith as Naaman said, Let the Lord bee mercifull vnto me in this: let me haue a dispensation for this,
& he Says as Naaman said, Let the Lord be merciful unto me in this: let me have a Dispensation for this,
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as though this were a necessarie sinne, and hee could not liue without it.
as though this were a necessary sin, and he could not live without it.
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There be three sinnes which are counted no sinnes, and yet they doo more hurt than all their fellows,
There be three Sins which Are counted no Sins, and yet they do more hurt than all their Fellows,
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& those are Briberie, Nonresidencie, and Vsurie: these three because they are gainful are turned from sinnes to occupatiōs.
& those Are Bribery, Non-residency, and Usury: these three Because they Are gainful Are turned from Sins to occupations.
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How many of this Citie for all that they are Vsurers, yet would be counted honest mē, and would faine haue Vsurie esteemed as a trade:
How many of this city for all that they Are Usurers, yet would be counted honest men, and would feign have Usury esteemed as a trade:
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whereas if it were not so gainfull, it would bee counted as great a sinne as any other,
whereas if it were not so gainful, it would be counted as great a sin as any other,
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and so it is counted of all but them which liue by it.
and so it is counted of all but them which live by it.
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This is the nature of pleasure and profite to make sinnes seeme no sinnes, if we gaine any thing by them,
This is the nature of pleasure and profit to make Sins seem no Sins, if we gain any thing by them,
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but the more gainfull a sinne is, the more daungerous it is, and the more gainfull Vsurie is, the more daungerous it is.
but the more gainful a sin is, the more dangerous it is, and the more gainful Usury is, the more dangerous it is.
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I will speake the more of it, because happely you shall not heare of this matter againe.
I will speak the more of it, Because happily you shall not hear of this matter again.
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First I will define what Vsurie is, then I wil shew you what Vsurie doth signifie:
First I will define what Usury is, then I will show you what Usury does signify:
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then I will shewe the vnlawfulnes of it: then I will shewe the arguments which are alleaged for it:
then I will show the unlawfulness of it: then I will show the Arguments which Are alleged for it:
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then I will shewe the punishment of it:
then I will show the punishment of it:
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then I will shewe you what opinion wee should holde of them which doo not lend vpon Vsurie, but borrow vpon Vsurie.
then I will show you what opinion we should hold of them which do not lend upon Usury, but borrow upon Usury.
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Lastly, I will shewe you what they should doo which haue got their riches by Vsurie.
Lastly, I will show you what they should do which have god their riches by Usury.
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Touching the first, Vsurie is that gaine which is gotten by lending, for the vse of the thing which a man lendeth, couenanting before with the borrower to receaue more thā was borrowed:
Touching the First, Usury is that gain which is got by lending, for the use of the thing which a man dares, covenanting before with the borrower to receive more than was borrowed:
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and therefore one calls the Vsurer a legall theefe, because before hee steale, he tels the partie how much hee will steale,
and Therefore one calls the Usurer a Legal thief, Because before he steal, he tells the party how much he will steal,
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as though hee stole by law.
as though he stole by law.
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This word more, comes in like a sixt finger, which makes a monster, because it is more than should be.
This word more, comes in like a sixt finger, which makes a monster, Because it is more than should be.
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Another defining Vsurie, calleth it the Contrarie to Charitie: for Paule saith, Loue seeketh not her owne, but Vsurie seeketh an others which is not her owne ▪ therfore Vsurie is farre from loue,
another defining Usury, calls it the Contrary to Charity: for Paul Says, Love seeks not her own, but Usury seeks an Others which is not her own ▪ Therefore Usury is Far from love,
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but God is Loue, saith Iohn, therefore Vsurie is farre from God too.
but God is Love, Says John, Therefore Usury is Far from God too.
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Now, al the Commandements of God are fulfilled by loue, which Christ noteth when hee draweth all the Commandements to one Commandement, which is, Loue God aboue all things, and thy neighbour as thy selfe:
Now, all the commandments of God Are fulfilled by love, which christ notes when he draws all the commandments to one Commandment, which is, Love God above all things, and thy neighbour as thy self:
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as if hee should say, hee which loueth GOD, will keepe all the Commaundements which respect God,
as if he should say, he which loves GOD, will keep all the commandments which respect God,
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and he which loueth his neighbour will keepe all the Commaundements which respect his neighbour: therefore to maintaine loue, GOD forbiddeth all things which hinder this loue:
and he which loves his neighbour will keep all the commandments which respect his neighbour: Therefore to maintain love, GOD forbiddeth all things which hinder this love:
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and among the rest here hee forbiddeth Vsurie, as one of her deadliest enemies:
and among the rest Here he forbiddeth Usury, as one of her deadliest enemies:
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for a man can not loue and be an Vsurer, because Vsurie is a kinde of crueltie,
for a man can not love and be an Usurer, Because Usury is a kind of cruelty,
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and a kinde of extortion, and a kinde of persecution, and therfore the want of loue doth make Vsurers:
and a kind of extortion, and a kind of persecution, and Therefore the want of love does make Usurers:
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for if there were loue there would bee no Vsurie, no deceit, no extortion, no slaundering, no reuenging, no oppression,
for if there were love there would be no Usury, no deceit, no extortion, no slandering, no revenging, no oppression,
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but wee should liue in peace and ioye and contentment like the Angels; whereby you see that all our sinnes are against our selues:
but we should live in peace and joy and contentment like the Angels; whereby you see that all our Sins Are against our selves:
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for if there were no deceit, then we should not bee deceiued: if there were no slander, then wee should not bee slandered:
for if there were no deceit, then we should not be deceived: if there were no slander, then we should not be slandered:
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if there were no enuie, then wee should not bee enuied: if there were no extortion, then we should not bee iniuried:
if there were no envy, then we should not be envied: if there were no extortion, then we should not be injuried:
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if there were no Vsurie, then we should not bee oppressed. Therfore Gods law had been better for vs than our owne lawe:
if there were no Usury, then we should not be oppressed. Therefore God's law had been better for us than our own law:
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for if his law did stand, thē we should not be deceiued, nor slandered, nor enuied, nor iniured, nor oppressed.
for if his law did stand, them we should not be deceived, nor slandered, nor envied, nor injured, nor oppressed.
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God hath commanded euery mā to lend freely, & who would not borrowe freely? Therefore they which brought in vsurie, brought in a lawe against themselues.
God hath commanded every man to lend freely, & who would not borrow freely? Therefore they which brought in Usury, brought in a law against themselves.
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The first Vsurers which wee reade of, were the Iewes, which were forbidden to be Vsurers,
The First Usurers which we read of, were the Iewes, which were forbidden to be Usurers,
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yet for want of faith and loue, Ezekiel & Nehemiah doth shewe how the Iewes, euen the Iewes which receiued this lawe from God himselfe, did swarue from it as they did from the rest.
yet for want of faith and love, Ezekielem & Nehemiah does show how the Iewes, even the Iewes which received this law from God himself, did swerve from it as they did from the rest.
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First, they did lend vppon Vsurie to straungers;
First, they did lend upon Usury to Strangers;
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after they began to lend vppon Vsurie to their brethren, and now there be no such Vsurers vppon earth as the Iewes which were forbidden to be Vsurers.
After they began to lend upon Usury to their brothers, and now there be no such Usurers upon earth as the Iewes which were forbidden to be Usurers.
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Wherby you may see how the malice of man hath turned mercie into crueltie.
Whereby you may see how the malice of man hath turned mercy into cruelty.
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For whereas lending was commaunded for the benefite of men, Vsurie hath turned it to the vndoing of men:
For whereas lending was commanded for the benefit of men, Usury hath turned it to the undoing of men:
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for they take when they seeme to giue; they hurt when they seeme to helpe; they damage when they seeme to vauntage:
for they take when they seem to give; they hurt when they seem to help; they damage when they seem to vantage:
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therefore it is well noted that Vsurie hath her name of byting, and she may well signifie byting;
Therefore it is well noted that Usury hath her name of biting, and she may well signify biting;
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for many haue not onely been bitten by it, but deuoured by it, that is, consumed all that they haue:
for many have not only been bitten by it, but devoured by it, that is, consumed all that they have:
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therfore as the Apostle saith, If you bite one another, take heede you be not deuoured one of another:
Therefore as the Apostle Says, If you bite one Another, take heed you be not devoured one of Another:
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so I may say if you be Vsurers one to another, take heede you bee not deuoured one of another, for Vsurers are biters.
so I may say if you be Usurers one to Another, take heed you be not devoured one of Another, for Usurers Are biters.
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As the name of the Diuell doth declare what an enemie he is; so the name of Vsurie dooth declare what an enemie she is.
As the name of the devil does declare what an enemy he is; so the name of Usury doth declare what an enemy she is.
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That you may knowe Vsurie for a byter, her name doth signifie byting.
That you may know Usury for a byter, her name does signify biting.
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If there were one byting Vsurie, and another healing Vsurie, then Vsurie should haue two names; If there were one biting Usury, and Another healing Usury, then Usury should have two names;
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one of byting, and another of healing: but all Vsurie signifieth byting, to shewe that al Vsurie is vnlawfull.
one of biting, and Another of healing: but all Usury signifies biting, to show that all Usury is unlawful.
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Now, you haue heard what Vsurie is, and of what it is deriued, you shall heare the vnlawfulnes of it.
Now, you have herd what Usury is, and of what it is derived, you shall hear the unlawfulness of it.
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First, it is against the law of charitie, because charitie biddeth vs to giue euery man his owne,
First, it is against the law of charity, Because charity bids us to give every man his own,
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and to require no more than our own; but Vsurie requireth more than her owne, and giues not to other their owne.
and to require no more than our own; but Usury requires more than her own, and gives not to other their own.
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Charitie reioyceth to communicate her goods to other, and Vsurie reioyceth to gather other mens goods to her selfe.
Charity rejoices to communicate her goods to other, and Usury rejoices to gather other men's goods to her self.
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Secondly, it is against the lawe of Natiōs;
Secondly, it is against the law of nations;
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for euerie Nation hath some lawe against Vsurie, and some restraint against Vsurers, as you shall heare when wee speake of the punishment.
for every nation hath Some law against Usury, and Some restraint against Usurers, as you shall hear when we speak of the punishment.
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Thirdly, as it is against the law of Nations, so it is against the law of Nature, that is, the naturall compassion which should bee among men.
Thirdly, as it is against the law of nations, so it is against the law of Nature, that is, the natural compassion which should be among men.
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You see a riuer when it goeth by an emptie place, it will not passe vntill it hath filled that emptie place,
You see a river when it Goes by an empty place, it will not pass until it hath filled that empty place,
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& then it goeth forward to another emptie place and filleth it, and so to another emptie place and filleth it, alwaies filling the places which are emptie:
& then it Goes forward to Another empty place and fills it, and so to Another empty place and fills it, always filling the places which Are empty:
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so should wee, the rich should fill the poore, the ful should fill the hungrie, they which abound should fill them which want,
so should we, the rich should fill the poor, the full should fill the hungry, they which abound should fill them which want,
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for the rich are but Gods Amners, and their riches are committed to them of God to distribute and doo good as GOD dooth himselfe:
for the rich Are but God's Amners, and their riches Are committed to them of God to distribute and do good as GOD doth himself:
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As the water is charitable after a sorte, so is the ayre, for it goeth to emptie places too,
As the water is charitable After a sort, so is the air, for it Goes to empty places too,
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and filleth them as the water doth.
and fills them as the water does.
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Nature cannot abide that any place should bee emptie, and therefore the ayre though it bee a light bodie, and so naturally ascendeth vpward:
Nature cannot abide that any place should be empty, and Therefore the air though it be a Light body, and so naturally Ascendeth upward:
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yet rather than any place in the earth shuld be emptie, the ayre wil descend as it were frō his throne,
yet rather than any place in the earth should be empty, the air will descend as it were from his throne,
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and goe into caues, into dens, and into dungeons, to fill them.
and go into caves, into dens, and into dungeons, to fill them.
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If the rich were so good to their emptie brethren, as the ayre and water are to other emptie things;
If the rich were so good to their empty brothers, as the air and water Are to other empty things;
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as there is no emptie place in the worlde, so there should be no emptie person in the world:
as there is no empty place in the world, so there should be no empty person in the world:
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that is, the rich in Israel would fill the poore in Israel, but the riche make the poore to fill them,
that is, the rich in Israel would fill the poor in Israel, but the rich make the poor to fill them,
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for Vsurers feede vpon the poore, euen as great fishes deuoure the small.
for Usurers feed upon the poor, even as great Fish devour the small.
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Therfore he which sayd Let there not be a begger in Israel, sayd too, let there not be an Vsurer in Israel, for if there be Vsurers in Israel, there wil be beggers in Israel, for Vsurers make beggers, euen as Lawyers make quarrellers.
Therefore he which said Let there not be a beggar in Israel, said too, let there not be an Usurer in Israel, for if there be Usurers in Israel, there will be beggars in Israel, for Usurers make beggars, even as Lawyers make quarrellers.
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Fourthly, it is against the law of God.
Fourthly, it is against the law of God.
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First, it is forbiddē in Exo. 22. where it is sayd, If thou lend money vnto my people, that is, to the poore withthee, thou shalt not oppresse them with Vsurie:
First, it is forbidden in Exo. 22. where it is said, If thou lend money unto my people, that is, to the poor withthee, thou shalt not oppress them with Usury:
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heere Vsurie is called oppression, therefore if oppression be a sinne, Vsury is a sinne too.
Here Usury is called oppression, Therefore if oppression be a sin, Usury is a sin too.
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Secondly, it is forbiddē in Leu. 25. 36. where it is sayd, Thou shalt not giue thy money to Vsurie,
Secondly, it is forbidden in Leu. 25. 36. where it is said, Thou shalt not give thy money to Usury,
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nor lend thy vittailes for increase. nor lend thy victuals for increase.
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Heere you may see, that men may be Vsurers of vittailes and other thinges, as well as of money.
Here you may see, that men may be Usurers of victuals and other things, as well as of money.
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Thirdly, it is forbidden in Deut. 23. where it is sayde, Thou shalt not lende vnto thy brother vpon Vsurie.
Thirdly, it is forbidden in Deuteronomy 23. where it is said, Thou shalt not lend unto thy brother upon Usury.
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And least you shoulde saye, that he meaneth but one kinde of Vsurie, he sheweth, that he meaneth all kinds of Vsurie:
And lest you should say, that he means but one kind of Usury, he shows, that he means all Kinds of Usury:
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for after he sayth, as vsurie of money, vsurie of vittailes, vsurie of corne, or vsurie of any thing which is giuen to Vsurie:
for After he say, as Usury of money, Usury of victuals, Usury of corn, or Usury of any thing which is given to Usury:
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because some are not Vsurers of money, but some are Vsurers of vittailes, some are Vsurers of Cloth, some are Vsurers of Corne, some are Vsurers of Wine, some are Vsurers of Oyle,
Because Some Are not Usurers of money, but Some Are Usurers of victuals, Some Are Usurers of Cloth, Some Are Usurers of Corn, Some Are Usurers of Wine, Some Are Usurers of Oil,
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and some of one thing, and some of an other, and none would bee counted Vsurers,
and Some of one thing, and Some of an other, and none would be counted Usurers,
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but they which lend money vpon Vsurie; therefore God forbiddeth so preciselie Vsurie of any thing, shewing, that all Vsurie is vnlawfull.
but they which lend money upon Usury; Therefore God forbiddeth so precisely Usury of any thing, showing, that all Usury is unlawful.
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It is a miserable occupation to liue by sinne, and a great comfort to a man when he looketh vpon his Golde and Siluer,
It is a miserable occupation to live by sin, and a great Comfort to a man when he looks upon his Gold and Silver,
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and his heart telleth him, all this is well gotten, and when he lieth vpon his death-bed,
and his heart Telleth him, all this is well got, and when he lies upon his deathbed,
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and must leaue all to his children, he can say vnto them, I leaue you mine owne;
and must leave all to his children, he can say unto them, I leave you mine own;
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but the Vsurer can not saye, I leaue you mine own, but I leaue you other mens,
but the Usurer can not say, I leave you mine own, but I leave you other men's,
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therefore the Vsurer can neuer dye in peace, because if he dye before he make restitution, he dyeth in his sinne.
Therefore the Usurer can never die in peace, Because if he die before he make restitution, he Dies in his sin.
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When Christ raysed Lazarus from death, after he had layne foure dayes in the graue, he wept so ouer his Sepulcher, that the standers about sayd one to an other, See how he loued him, As it may be sayde of Christ, See how he loueth vs,
When christ raised Lazarus from death, After he had lain foure days in the graven, he wept so over his Sepulcher, that the standers about said one to an other, See how he loved him, As it may be said of christ, See how he loves us,
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so it should be sayd of vs, See how they loue their breethren.
so it should be said of us, See how they love their brethren.
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For Christ sayd to his Disciples, Loue one an other, as I haue loued you. But it may be sayde of the Vsurer, See how hee hateth hys breethren,
For christ said to his Disciples, Love one an other, as I have loved you. But it may be said of the Usurer, See how he hates his brethren,
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and heare how he loueth them: for hee loueth them in wordes, and hateth them in deedes.
and hear how he loves them: for he loves them in words, and hates them in Deeds.
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He sayth that he loueth them, and that he lendeth for compassion, but it is for compassion of himselfe, that he may gaine by his lending.
He say that he loves them, and that he dares for compassion, but it is for compassion of himself, that he may gain by his lending.
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The Vsurer loueth the borrower, as the Iuye loueth the Oke:
The Usurer loves the borrower, as the Ivy loves the Oak:
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The Iuye loueth the Oke to growe vp by it, so the Vsurer loueth the borrower to grow rich by him.
The Ivy loves the Oak to grow up by it, so the Usurer loves the borrower to grow rich by him.
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The Iuye claspeth the Oke like a louer, but it claspeth out all the iuice and sap, that the Oke can not thriue after:
The Ivy claspeth the Oak like a lover, but it claspeth out all the juice and sap, that the Oak can not thrive After:
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So the Vsurer lendeth like a friēd, but hee couenanteth like an enemye, for he claspeth the borrower with such bands, that euer after he diminisheth,
So the Usurer dares like a friend, but he Covenanteth like an enemy, for he claspeth the borrower with such bans, that ever After he diminisheth,
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as fast as the other encreaseth.
as fast as the other increases.
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Christe expounding the commaundement which forbiddeth to steale, sayth, lende freely, shewing that Vsurie, because she lendeth not freely, is a kinde of theft,
Christ expounding the Commandment which forbiddeth to steal, say, lend freely, showing that Usury, Because she dares not freely, is a kind of theft,
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and the Vsurers a kind of theeues, for else this exposition were not right.
and the Usurers a kind of thieves, for Else this exposition were not right.
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Therfore Zacheus, as though he had stolne other mens goods, when he began to repent, he restored them againe foure foulde,
Therefore Zacchaeus, as though he had stolen other men's goods, when he began to Repent, he restored them again foure Fouled,
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euen as theeues are inioyned to restore four fould for that which they haue stolne, so Zacheus restored foure foulde, as though he had stolne.
even as thieves Are enjoined to restore four fouled for that which they have stolen, so Zacchaeus restored foure Fouled, as though he had stolen.
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It seemeth that Zacheus was no greate theefe, because hee restored foure foulde for all that he had gotten wrongfully,
It seems that Zacchaeus was no great thief, Because he restored foure Fouled for all that he had got wrongfully,
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for hee got but the fourth part of his goods wrongfully at the most, or else he could not haue restored foure fould againe.
for he god but the fourth part of his goods wrongfully At the most, or Else he could not have restored foure fouled again.
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But now, if some should restore foure fould, for all that they haue gotten wrongfully, they shoulde restore more than they haue,
But now, if Some should restore foure fouled, for all that they have got wrongfully, they should restore more than they have,
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because all which Vsurers get, they get wrongfully:
Because all which Usurers get, they get wrongfully:
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for their occupation is a sinne, and therefore one sayth, Because they cannot restore foure fould heere, they shall suffer an hundreth fould heereafter.
for their occupation is a sin, and Therefore one say, Because they cannot restore foure fouled Here, they shall suffer an Hundredth fouled hereafter.
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Amaziah is forbidden to strengthen himself with the armyes of Israel, onely because Israel had offended God; Amaziah is forbidden to strengthen himself with the armies of Israel, only Because Israel had offended God;
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if Amaziah might not ioyne the armyes of Israel with his armyes to strengthen him, darest thou ioyne the goods of the poore with thy goodes to inrich thee? When God set Adam his work, he sayd, In the sweate of thy browes shalt thou liue: not in the sweate of his browes,
if Amaziah might not join the armies of Israel with his armies to strengthen him, Darest thou join the goods of the poor with thy goods to enrich thee? When God Set Adam his work, he said, In the sweat of thy brows shalt thou live: not in the sweat of his brows,
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but in the sweate of thy browes: but the Vsurer liueth in the sweate of his browes, and her browes:
but in the sweat of thy brows: but the Usurer lives in the sweat of his brows, and her brows:
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that is, by the paines and cares, and labours of an other, for he taketh no paines himselfe,
that is, by the pains and Cares, and labours of an other, for he Takes no pains himself,
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but only expecteth the time when his interest will come in, like the belly which doeth no worke,
but only Expects the time when his Interest will come in, like the belly which doth not work,
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and yet eateth all the meate.
and yet Eateth all the meat.
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When God had finished his creation, he sayd vnto man, and vnto beastes, and vnto foules,
When God had finished his creation, he said unto man, and unto beasts, and unto fowls,
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and vnto fishes, increase and multiplie, but he neuer saide vnto money, increase and multiplie,
and unto Fish, increase and multiply, but he never said unto money, increase and multiply,
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because it is a dead thing which hath no seede, and therefore is not fit to ingender.
Because it is a dead thing which hath no seed, and Therefore is not fit to engender.
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Therefore he which saith to his money, increase and multiplie, begetteth a monstrous birth, like Anah, which deuised a creature which God had not created before.
Therefore he which Says to his money, increase and multiply, begetteth a monstrous birth, like Anah, which devised a creature which God had not created before.
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Christ saith to his Disciples, If you loue but them which loue you, what are you better then the Publicans, for they loue their brethren:
christ Says to his Disciples, If you love but them which love you, what Are you better then the Publicans, for they love their brothers:
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so I may say, if you will lend to none but to them which will pay you Vsurie for it, what are you better thā the Iewes, for the Iewes would lend for Vsurie,
so I may say, if you will lend to none but to them which will pay you Usury for it, what Are you better than the Iewes, for the Iewes would lend for Usury,
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and if you be no better than the Iewes, then you shall speede no better than they:
and if you be no better than the Iewes, then you shall speed no better than they:
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for as Christ sayde, Except your righteousnes do exceede the righteousnes of the Pharisies, your reward shall not exceede the rewarde of the Pharisies, so,
for as christ said, Except your righteousness do exceed the righteousness of the Pharisees, your reward shall not exceed the reward of the Pharisees, so,
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except your charitie do exceede the charitie of the Iewes, your reward shall not exceede the reward of the Iewes. All this doth shewe, that the Vsurer is like Esau, of whome God sayde, Esau haue I hated. Now in the 112. Psalme, you shall see who is like Iacob, of whome God sayth, Iacob haue I loued: for there Dauid sayth, a good man is mercifull,
except your charity do exceed the charity of the Iewes, your reward shall not exceed the reward of the Iewes. All this does show, that the Usurer is like Esau, of whom God said, Esau have I hated. Now in the 112. Psalm, you shall see who is like Iacob, of whom God say, Iacob have I loved: for there David say, a good man is merciful,
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and lendeth, and straight vppon it he setteth this crowne, he shall neuer be moued, but be had in perpetuall remembraunce: and dares, and straight upon it he sets this crown, he shall never be moved, but be had in perpetual remembrance:
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as if he should say, this is the good mans Vsurie, this is his increase, euen a good name, and euerlasting ioy.
as if he should say, this is the good men Usury, this is his increase, even a good name, and everlasting joy.
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Againe in the 23. of Exod. it is said, Lend vnto him which wanteth without Vsurie, that the Lorde may blesse thee:
Again in the 23. of Exod it is said, Lend unto him which Wants without Usury, that the Lord may bless thee:
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as if he should say, let the Lord pay the increase, feare not to be loosers by doing good,
as if he should say, let the Lord pay the increase, Fear not to be Losers' by doing good,
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for God hath giuen his word to requite it himselfe.
for God hath given his word to requite it himself.
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As he sayth to them which were afrayd to pay tythes, and offer sacrifice, Try me if I will not powre downe a blessing vpon you:
As he say to them which were afraid to pay Tithes, and offer sacrifice, Try me if I will not pour down a blessing upon you:
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so he seemeth to say vnto them which are afrayd to lend, try me if I will not powre downe a blessing vppon you.
so he seems to say unto them which Are afraid to lend, try me if I will not pour down a blessing upon you.
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Whome will you trust, if you doe not trust your Creator, your Father, your Redeemer, your Preseruer, and your Sauiour.
Whom will you trust, if you do not trust your Creator, your Father, your Redeemer, your Preserver, and your Saviour.
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Now you haue heard the vnlawfulnes of Vsurie, you shall heare how many kindes there be of it.
Now you have herd the unlawfulness of Usury, you shall hear how many Kinds there be of it.
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As other Crafts are called Mysteries, so I may fitly call it, the mysterie of Vsurie,
As other Crafts Are called Mysteres, so I may fitly call it, the mystery of Usury,
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for they haue deuised moe sorts of Vsurie, than there be tricks at Cardes, I cannot recken halfe,
for they have devised more sorts of Usury, than there be tricks At Cards, I cannot reckon half,
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and I am afraide to shewe you all, least I should teach you to be Vsurers,
and I am afraid to show you all, lest I should teach you to be Usurers,
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while I disswade you from Vsurie, yet I will shew you some, and the same reasons which are aledged against these, shall condemne all the rest.
while I dissuade you from Usury, yet I will show you Some, and the same Reasons which Are alleged against these, shall condemn all the rest.
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Some will not take Vsurie, but they will haue the vse of your pasture, or your lande,
some will not take Usury, but they will have the use of your pasture, or your land,
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or your orchard, or your teame, or your kine, vntill you pay the money againe, which in that time will grow to a greater gaine to the Vsurer,
or your orchard, or your term, or your kine, until you pay the money again, which in that time will grow to a greater gain to the Usurer,
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and a greater losse to the borower, than if he had paid more money than other Vsurers are wont to take.
and a greater loss to the borrower, than if he had paid more money than other Usurers Are wont to take.
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Some will not take Vsurie, but they will take plate, and vessell, and tapistree, and bedding,
some will not take Usury, but they will take plate, and vessel, and tapistree, and bedding,
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and other houshold stuffe, to vse and weare, vntill their money come home, which will lose more in the wearing,
and other household stuff, to use and wear, until their money come home, which will loose more in the wearing,
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than the interest of the money would come to.
than the Interest of the money would come to.
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This Vsurie is forbidden in the 2. of Amos, where God cōplaineth saying, They lye downe vpon the clothes which are layd to pledge:
This Usury is forbidden in the 2. of Amos, where God Complaineth saying, They lie down upon the clothes which Are laid to pledge:
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shewing, that wee shoulde not lye downe vppon such clothes, that is, wee should not vse or weare the thing which is layd to pledge.
showing, that we should not lie down upon such clothes, that is, we should not use or wear the thing which is laid to pledge.
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Some will take no Vsurie, but they will take a pawne which is better than the money which they lende,
some will take no Usury, but they will take a pawn which is better than the money which they lend,
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and then they will couenant, that if he bring not the money againe by such a day, he forfitteth his pawne:
and then they will Covenant, that if he bring not the money again by such a day, he forfitteth his pawn:
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which day the Vsurer knoweth, that the poore man is not able to keepe, and so kepeth the pawne for his money, which is worth twise his money.
which day the Usurer Knoweth, that the poor man is not able to keep, and so Keepeth the pawn for his money, which is worth twice his money.
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This Vsurie is forbidden in Leuit. 25. where it is said, Thou shalt not take Vsurie or vauntage:
This Usury is forbidden in Levites 25. where it is said, Thou shalt not take Usury or vantage:
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as if he should say, thou shalt not take the forfeiture; for then thou takest vauntage, when thou takest more than thou lendest.
as if he should say, thou shalt not take the forfeiture; for then thou Takest vantage, when thou Takest more than thou lendest.
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Some will not take Vsurie, but they will buy some thing at a smal price,
some will not take Usury, but they will buy Some thing At a small price,
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and then couenant with the borrower that he buy the same againe of the same price at such a day, which day the Vsurer knoweth that the borrower is not able to keepe,
and then Covenant with the borrower that he buy the same again of the same price At such a day, which day the Usurer Knoweth that the borrower is not able to keep,
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and so hee getteth for a little that which the other might haue solde for much more.
and so he gets for a little that which the other might have sold for much more.
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This Vsurie is condēned in the 1. Thess. 4. where it is said, Let no man defraude or circumuent his brother in any thing.
This Usury is condemned in the 1. Thess 4. where it is said, Let no man defraud or circumvent his brother in any thing.
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Some will not take Vsurie, but they will lend out their money to occupiers, vpon condition to bee partakers in their gaines, but not in their losses:
some will not take Usury, but they will lend out their money to occupiers, upon condition to be partakers in their gains, but not in their losses:
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so one takes all the paines and abideth al the venture, & the other which takes no pains, reapeth halfe the profite.
so one Takes all the pains and Abideth all the venture, & the other which Takes no pains, reapeth half the profit.
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This Vsurie is forbidden in 2. Thessa. 3. 10. where it is saide, He which will not worke let him not eate.
This Usury is forbidden in 2. Thessa 3. 10. where it is said, He which will not work let him not eat.
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Some will not take Vsurie, but if he bee a Labourer, or a Mason, or a Carpenter, which borroweth of him, he will couenant with him for so many daies worke, he shall labour with him so manie daies,
some will not take Usury, but if he be a Labourer, or a Mason, or a Carpenter, which borroweth of him, he will Covenant with him for so many days work, he shall labour with him so many days,
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or so many weekes for no money, but the lone of money.
or so many weeks for no money, but the lone of money.
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This Vsury is condemned in Luk. 10. 7. where it is said, The labourer is worthie of his hire.
This Usury is condemned in Luk. 10. 7. where it is said, The labourer is worthy of his hire.
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Some will not take Vsurie, but if you haue not present money to pay for their wares, they will set a high price of them,
some will not take Usury, but if you have not present money to pay for their wares, they will Set a high price of them,
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for the forbearing of the time, and so they doo not onely sell their wares, but they sell time too:
for the forbearing of the time, and so they do not only fell their wares, but they fell time too:
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that is, they doo not onely sell their owne, but they sell Gods owne.
that is, they do not only fell their own, but they fell God's own.
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Therefore one saith of these, When he selleth the day he selleth the light, and when hee selleth the night hee selleth rest:
Therefore one Says of these, When he Selleth the day he Selleth the Light, and when he Selleth the night he Selleth rest:
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therefore when he would haue the light of heauen, and the rest of Paradise, it shall be said vnto him that he hath solde both alreadie.
Therefore when he would have the Light of heaven, and the rest of Paradise, it shall be said unto him that he hath sold both already.
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For he solde light when he sold the day, and he solde rest when he sold the night:
For he sold Light when he sold the day, and he sold rest when he sold the night:
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and therefore now he can haue neither light nor rest. There be other Vsurers which will not lend themselues, but giue leaue to their wiues, and Therefore now he can have neither Light nor rest. There be other Usurers which will not lend themselves, but give leave to their wives,
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and they play like hucksters, that is, euerie moneth a penny for a shilling, which is one hundred for another in the yeare.
and they play like hucksters, that is, every Monn a penny for a shilling, which is one hundred for Another in the year.
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But that I was informed of thē since this Sermon was preached, I had left out our capitall Vsurers, which will not lend any money,
But that I was informed of them since this Sermon was preached, I had left out our capital Usurers, which will not lend any money,
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because they dare not require so much gaine as they would haue:
Because they Dare not require so much gain as they would have:
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but if you would borrow an hundred pounde, they will giue you wares worth three score pounde,
but if you would borrow an hundred pound, they will give you wares worth three score pound,
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and you shal answer them an hundred pound for it.
and you shall answer them an hundred pound for it.
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These are the Vsurers generall which lurke about the Citie like Rats, and Wesels, and Fulmers, of whom may bee said the same which is said of the diuels, they seeke whom they may deuoure.
These Are the Usurers general which lurk about the city like Rats, and Weasels, and Fulmers, of whom may be said the same which is said of the Devils, they seek whom they may devour.
d vbr dt ng1 n1 r-crq vvi p-acp dt n1 av-j n2, cc n2, cc n2, pp-f ro-crq vmb vbi vvn dt d r-crq vbz vvn pp-f dt n2, pns32 vvb r-crq pns32 vmb vvi.
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There be other Cosins to Vsurers, which are not counted Vsurers, such as take money for that which they shoulde giue freelie: There be other Cousin's to Usurers, which Are not counted Usurers, such as take money for that which they should give freely:
pc-acp vbi j-jn n2 p-acp n2, r-crq vbr xx vvn n2, d c-acp vvi n1 p-acp d r-crq pns32 vmd vvi av-j:
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such as take as much for a counterfeit as for the best: such as take a fee of a Client and doo him no pleasure:
such as take as much for a counterfeit as for the best: such as take a fee of a Client and do him no pleasure:
d c-acp vvb p-acp d c-acp dt n-jn c-acp p-acp dt js: d c-acp vvi dt n1 pp-f dt n1 cc vdb pno31 dx n1:
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such as take money for Masses, and Dirges, and Trentalls, and Pardons, and such like drugs, which do no more good than fire out of the chimney.
such as take money for Masses, and Dirges, and Trentals, and Pardons, and such like drugs, which do no more good than fire out of the chimney.
d c-acp vvi n1 p-acp n2, cc n2, cc n2, cc n2, cc d j n2, r-crq vdb av-dx av-dc j cs n1 av pp-f dt n1.
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This is a kind of Vsury and deceit beside, which one day they will cast away as Iudas did his thirtie pence.
This is a kind of Usury and deceit beside, which one day they will cast away as Iudas did his thirtie pence.
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Now you haue heard the kinds of Vsurie, you shall heare the arguments which are deuised for Vsurie.
Now you have herd the Kinds of Usury, you shall hear the Arguments which Are devised for Usury.
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Sinne is neuer complet vntill it bee excused:
Sin is never complete until it be excused:
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this is the vauntage which the diuell getteth by euery sinne, whensoeuer he can fasten any temptation vppon vs, wee giue him a sinne for it,
this is the vantage which the Devil gets by every sin, whensoever he can fasten any temptation upon us, we give him a sin for it,
d vbz dt n1 r-crq dt n1 vvz p-acp d n1, c-crq pns31 vmb vvi d n1 p-acp pno12, pns12 vvb pno31 dt n1 p-acp pn31,
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and an excuse to boote, as Adam our father did. First he sinned, and then he excused:
and an excuse to boot, as Adam our father did. First he sinned, and then he excused:
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so first we sinne, and then we excuse: first an Vsurer, & then an excuser. so First we sin, and then we excuse: First an Usurer, & then an excuser.
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Therefore euerie Vsurer will defend Vsurie with his tung, though hee condemne it with his conscience.
Therefore every Usurer will defend Usury with his tongue, though he condemn it with his conscience.
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If the Image makers of Ephesus had not liued by Images, they would haue spoken for Images no more than the rest:
If the Image makers of Ephesus had not lived by Images, they would have spoken for Images no more than the rest:
cs dt n1 n2 pp-f np1 vhd xx vvn p-acp n2, pns32 vmd vhi vvn p-acp n2 av-dx av-dc cs dt n1:
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for none stood for Images but the Image makers:
for none stood for Images but the Image makers:
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so if the Vsurers did not liue by Vsurie, they woulde speak for Vsurie no more than the rest:
so if the Usurers did not live by Usury, they would speak for Usury no more than the rest:
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for none stand for Vsurie but Vsurers.
for none stand for Usury but Usurers.
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It is an easie matter, if a man be disposed, to speake something for euerie vice; as some defende the Stewes: some defende Nonresidencie:
It is an easy matter, if a man be disposed, to speak something for every vice; as Some defend the Stews: Some defend Non-residency:
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some defende swearing by my faith: some defend bowling vppon the Saboath: and some defend Vsurie.
Some defend swearing by my faith: Some defend bowling upon the Sabbath: and Some defend Usury.
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But, will you pleade for Baal? (saith Ioash) that is, will you pleade for sinne which will pleade against you? A sin is a sin when it is defended:
But, will you plead for Baal? (Says Joash) that is, will you plead for sin which will plead against you? A since is a since when it is defended:
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nay, a sinne is two sins when it is defended:
nay, a sin is two Sins when it is defended:
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for he which breaketh one of the least Commandements (saith Christ) and teacheth others to doo so, is the least in the kingdom of heauen.
for he which breaks one of the least commandments (Says christ) and Teaches Others to do so, is the least in the Kingdom of heaven.
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A Squire of low degree is a Squire of no degree: so the least in the kingdome of heauen is none of the kingdome of heauen.
A Squire of low degree is a Squire of no degree: so the least in the Kingdom of heaven is none of the Kingdom of heaven.
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Who then is the least in the kingdome of heauen? not he which breaketh the least of the Commandements,
Who then is the least in the Kingdom of heaven? not he which breaks the least of the commandments,
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but he which teacheth others to doo so:
but he which Teaches Others to do so:
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that is, he which by defending, and excusing, and minsing, and extenuating his sinne, incourageth others to sinne too.
that is, he which by defending, and excusing, and mincing, and extenuating his sin, Encourageth Others to sin too.
cst vbz, pns31 r-crq p-acp vvg, cc vvg, cc j-vvg, cc vvg po31 n1, vvz n2-jn p-acp n1 av.
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To defend Vsurie, they distinguish vppon it, as they distinguish of lying:
To defend Usury, they distinguish upon it, as they distinguish of lying:
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as they say, there is a pernicious lye, and an officious lye, and a merrie lye, and a godly lye:
as they say, there is a pernicious lie, and an officious lie, and a merry lie, and a godly lie:
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so they say, there is the Merchants Vsurie, and the Strangers Vsurie, and the Widdowes Vsurie,
so they say, there is the Merchant's Usury, and the Strangers Usury, and the Widow's Usury,
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and the Orphanes Vsurie, and the pooremans Vsurie, and the biting Vsurie, and the charitable Vsurie, and the necessarie Vsurie.
and the Orphans Usury, and the pooremans Usury, and the biting Usury, and the charitable Usury, and the necessary Usury.
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As God said, ye shall die, & the woman sayd, peraduenture ye shall dye, and the Serpent said, ye shall not dye; so there be three opinions of Vsurie:
As God said, you shall die, & the woman said, Peradventure you shall die, and the Serpent said, you shall not die; so there be three opinions of Usury:
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some say like God, thou shalt dye, they thinke that Vsurie is vtterly vnlawfull, because God hath vtterly forbid it: Some say like God, thou shalt die, they think that Usury is utterly unlawful, Because God hath utterly forbid it:
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some say like the woman, peraduenture thou shalt dye, they doubt whether Vsurie be vtterly vnlawfull or no,
Some say like the woman, Peradventure thou shalt die, they doubt whither Usury be utterly unlawful or no,
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because it is so much tollerated: some say like the Serpent, thou shalt not dye, they thinke that Vsurie is lawfull,
Because it is so much tolerated: Some say like the Serpent, thou shalt not die, they think that Usury is lawful,
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because it is gainefull, as Saule thought that the Idolaters beastes should not be killed because they were fat.
Because it is gainful, as Saule Thought that the Idolaters beasts should not be killed Because they were fat.
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But as he was commaunded to kill the fat beastes, as well as the leane, so we are commanded to kill fat sinnes as well as leane sinnes;
But as he was commanded to kill the fat beasts, as well as the lean, so we Are commanded to kill fat Sins as well as lean Sins;
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gainefull sinnes as well as prodigall sinnes. They which pleade for Vsurie, obiect these arguments.
gainful Sins as well as prodigal Sins. They which plead for Usury, Object these Arguments.
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First they say, God doeth alow some kinde of Vsurie, for in Deut. 23. it is said of a stranger thou mayest take Vsurie.
First they say, God doth allow Some kind of Usury, for in Deuteronomy 23. it is said of a stranger thou Mayest take Usury.
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I perceiue no scripture speaketh for Vsurers.
I perceive no scripture speaks for Usurers.
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Of a stranger (sayth God) thou mayest take Vsurie: but thou takest Vsurie of thy brother,Of a stranger (say God) thou Mayest take Usury: but thou Takest Usury of thy brother,
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therefore this condemneth thee, because thou vsest thy brother like a stranger. Here stranger doth signifie the Iewes enemies, whome they were commaunded to destroy:
Therefore this Condemneth thee, Because thou usest thy brother like a stranger. Here stranger does signify the Iewes enemies, whom they were commanded to destroy:
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therefore marke how much this maketh against Vsurie, which they obiect for Vsurie.
Therefore mark how much this makes against Usury, which they Object for Usury.
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God doeth not license the Iewes to take Vsurie of any, but their enemies whome they might kill:
God doth not license the Iewes to take Usury of any, but their enemies whom they might kill:
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They might not be Vsurers vnto any, but to them of whom they might be destroyers, whome they might slay, of them only they might take Vsurie:
They might not be Usurers unto any, but to them of whom they might be destroyers, whom they might slay, of them only they might take Usury:
pns32 vmd xx vbi n2 p-acp d, cc-acp p-acp pno32 pp-f r-crq pns32 vmd vbi n2, r-crq pns32 vmd vvi, pp-f pno32 av-j pns32 vmd vvi n1:
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shewing that Vsurie is a kind of punishment, and such a kind of punishment, as if we are to kill a man, it were a very fit punishment for him,
showing that Usury is a kind of punishment, and such a kind of punishment, as if we Are to kill a man, it were a very fit punishment for him,
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and therefore the Iewes might take Vsurie of none, but them whom they might kill.
and Therefore the Iewes might take Usury of none, but them whom they might kill.
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Secondly, they say that they lend for compassion, and so make Vsurie a worke of charitie.
Secondly, they say that they lend for compassion, and so make Usury a work of charity.
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This were charitie not to be partakers in our gaines, but to be partakers in our losses,
This were charity not to be partakers in our gains, but to be partakers in our losses,
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but Vsurers will be partakers in our gaines, but not in our losses; nay, though we lose, yet they will gaine:
but Usurers will be partakers in our gains, but not in our losses; nay, though we loose, yet they will gain:
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is this charitie? it is colde charitie to partake in our gaines, and not in our losses.
is this charity? it is cold charity to partake in our gains, and not in our losses.
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Thirdly, they say, if he gaine and I gaine too, is not this well, may he not consider my friendship and be thankefull? yes, hee may be thankfull,
Thirdly, they say, if he gain and I gain too, is not this well, may he not Consider my friendship and be thankful? yes, he may be thankful,
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but no man is bound to be thankfull, but when he hath receiued a good turne,
but no man is bound to be thankful, but when he hath received a good turn,
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then he is tried whether he wil be thankfull or no:
then he is tried whither he will be thankful or no:
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and if he requite thy curtesie, then he is thankefull, but if thou bind him to requite it, then thou art couetous.
and if he requite thy courtesy, then he is thankful, but if thou bind him to requite it, then thou art covetous.
cc cs pns31 vvi po21 n1, cs pns31 vbz j, cc-acp cs pns21 vvb pno31 pc-acp vvi pn31, cs pns21 vb2r j.
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Fourthly they say, Vsurie is necessarie for Orphanes and Widdowes, and Straungers, which haue no other way to get their liuing,
Fourthly they say, Usury is necessary for Orphans and Widow's, and Strangers, which have no other Way to get their living,
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and therefore some Vsurie must be tolerated.
and Therefore Some Usury must be tolerated.
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If Vsurie be necessarie for vs, how did the Iewes without it? Did God thinke it good for the state of their common weale to be without Vsurers;
If Usury be necessary for us, how did the Iewes without it? Did God think it good for the state of their Common weal to be without Usurers;
cs n1 vbb j p-acp pno12, q-crq vdd dt npg1 p-acp pn31? vdd np1 vvi pn31 j p-acp dt n1 pp-f po32 j n1 pc-acp vbi p-acp n2;
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and is it good for the state of our common weale to haue Vsurers? this is wisdome against God. Fiftly they say:
and is it good for the state of our Common weal to have Usurers? this is Wisdom against God. Fifty they say:
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If I may not gaine by the money which I lend, I will lend no more,
If I may not gain by the money which I lend, I will lend no more,
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but keepe my money to my selfe:
but keep my money to my self:
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nay, that is as bad to keepe thy money from them which neede, as to lend thy money for Vsurie.
nay, that is as bad to keep thy money from them which need, as to lend thy money for Usury.
uh-x, cst vbz a-acp j pc-acp vvi po21 n1 p-acp pno32 r-crq n1, c-acp pc-acp vvi po21 n1 p-acp n1.
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For Christ saith, from him which borroweth, turne not away thy face. Therefore thou art bound to lende.
For christ Says, from him which borroweth, turn not away thy face. Therefore thou art bound to lend.
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As he hath a cursse in Prou. 11. which keepeth his Corne when hee should fell it to them which hunger;
As he hath a curse in Prou. 11. which Keepeth his Corn when he should fell it to them which hunger;
p-acp pns31 vhz av vvi p-acp np1 crd r-crq vvz po31 n1 c-crq pns31 vmd vvi pn31 p-acp pno32 r-crq n1;
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so he hath a cursse in Eze. 18. which keepeth his money when he should lende it to them which want.
so he hath a curse in Ezekiel 18. which Keepeth his money when he should lend it to them which want.
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Sixtly they say, because Vsurie comes of biting, the biting Vsurie is onely forbidden, and none but the biting Vsurie:
Sixty they say, Because Usury comes of biting, the biting Usury is only forbidden, and none but the biting Usury:
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why then all Vsurie is forbidden, for all Vsurie commeth of biting, to shewe that all Vsurie is vnlawfull.
why then all Usury is forbidden, for all Usury comes of biting, to show that all Usury is unlawful.
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Lastly, they aleadge the Law of the land for it, and say, the Queens Statute doeth allowe vs to take vppon Vsurie tenne in the hundreth.
Lastly, they allege the Law of the land for it, and say, the Queen's Statute doth allow us to take upon Usury tenne in the Hundredth.
ord, pns32 vvb dt n1 pp-f dt n1 p-acp pn31, cc vvi, dt n2 n1 vdz vvi pno12 pc-acp vvi p-acp n1 crd p-acp dt ord.
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These are like the Iewes which sayd, We haue a lawe, and by our lawe he shall dye:
These Are like the Iewes which said, We have a law, and by our law he shall die:
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when they coulde not saye by Gods lawe he shall die, then they said by our lawe he shall dye:
when they could not say by God's law he shall die, then they said by our law he shall die:
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so when they cannot say by Gods lawe we may take Vsurie, they say by mans law we may take Vsurie, this is the poorest defence of all the rest:
so when they cannot say by God's law we may take Usury, they say by men law we may take Usury, this is the Poorest defence of all the rest:
av c-crq pns32 vmbx vvi p-acp ng1 n1 pns12 vmb vvi n1, pns32 vvb p-acp ng1 n1 pns12 vmb vvi n1, d vbz dt js n1 pp-f d dt n1:
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for if Gods lawe forbid thee, can any lawe of man excuse thee? As it would not serue Adam to say, the woman bad me, so it will not serue the Vsurer to say, the Lawe doth licence me.
for if God's law forbid thee, can any law of man excuse thee? As it would not serve Adam to say, the woman bade me, so it will not serve the Usurer to say, the Law does licence me.
c-acp cs ng1 n1 vvb pno21, vmb d n1 pp-f n1 vvb pno21? p-acp pn31 vmd xx vvi np1 pc-acp vvi, dt n1 vvd pno11, av pn31 vmb xx vvi dt n1 pc-acp vvi, dt n1 vdz vvi pno11.
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But he cannot say, the Law doth license me:
But he cannot say, the Law does license me:
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for though peraduenture our law do tollerate more than should be tollerated, yet I would haue you know, that our lawe doeth not allow tenne in the hundreth,
for though Peradventure our law do tolerate more than should be tolerated, yet I would have you know, that our law doth not allow tenne in the Hundredth,
c-acp cs av po12 n1 vdb vvi av-dc cs vmd vbi vvn, av pns11 vmd vhi pn22 vvb, cst po12 n1 vdz xx vvi crd p-acp dt ord,
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nor fiue in the hūdreth, nor one in the hundreth, nor any Vsurie at all:
nor fiue in the hūdreth, nor one in the Hundredth, nor any Usury At all:
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but there is a restraint in our law, that no Vsurer take aboue tenne in the hundreth, it doeth not allow tenne in the hundreth,
but there is a restraint in our law, that no Usurer take above tenne in the Hundredth, it doth not allow tenne in the Hundredth,
cc-acp pc-acp vbz dt n1 p-acp po12 n1, cst dx n1 vvi p-acp crd p-acp dt ord, pn31 vdz xx vvi crd p-acp dt ord,
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but punisheth that tyrant which exacteth aboue tenne in the hundreth. It is much like that tolleration which we reade of diuorces.
but Punisheth that tyrant which exacteth above tenne in the Hundredth. It is much like that toleration which we read of divorces.
cc-acp vvz d n1 r-crq vvz p-acp crd p-acp dt ord. pn31 vbz av-d av-j cst n1 r-crq pns12 vvb pp-f n2.
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For the hardnesse of mens hearts, Christ saith, that Moses did suffer the man and wife to part asunder:
For the hardness of men's hearts, christ Says, that Moses did suffer the man and wife to part asunder:
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So for the hardnesse of mens hearts, our Moses our Prince is fame to suffer as it were a kinde of Vsurie,
So for the hardness of men's hearts, our Moses our Prince is fame to suffer as it were a kind of Usury,
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because otherwise no men would lende.
Because otherwise no men would lend.
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These are the best excuses which our Vsurers haue to pleade for themselues, against they come before the tribunall of GOD;
These Are the best excuses which our Usurers have to plead for themselves, against they come before the tribunal of GOD;
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and if their reasons will not stande before men nor their owne conscience, how will they stande before the Lorde?
and if their Reasons will not stand before men nor their own conscience, how will they stand before the Lord?
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Now, you long to heare what the Vsurer is like. To what shall I liken this generation? They are like a Butlers boxe:
Now, you long to hear what the Usurer is like. To what shall I liken this generation? They Are like a Butlers box:
av, pn22 vvb pc-acp vvi r-crq dt n1 vbz j. p-acp q-crq vmb pns11 vvi d n1? pns32 vbr av-j dt np1 n1:
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for as all the counters at last come to the Butler;
for as all the counters At last come to the Butler;
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so all the money at last commeth to the Vsurer, ten after ten, and ten after ten,
so all the money At last comes to the Usurer, ten After ten, and ten After ten,
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and ten to ten, till at last he receiue not onely ten for an hundreth, but an hundreth for ten.
and ten to ten, till At last he receive not only ten for an Hundredth, but an Hundredth for ten.
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This is the onely difference, that the Butler cā receiue no more than he deliuered: but the Vsurer receiueth more than hee deliuereth. They are like a Moth;
This is the only difference, that the Butler can receive no more than he Delivered: but the Usurer receiveth more than he Delivereth. They Are like a Moth;
d vbz dt j n1, cst dt n1 vmb vvi av-dx dc cs pns31 vvd: cc-acp dt n1 vvz av-dc cs pns31 vvz. pns32 vbr av-j dt n1;
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euen as a Moth eateth a hole in cloath, so Vsurie eateth a hole in siluer:
even as a Moth Eateth a hold in cloth, so Usury Eateth a hold in silver:
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If you haue a peece of siluer which is as much as an hundreth pounds, in one yere Vsurie will eate a hole in it as big as ten pounds:
If you have a piece of silver which is as much as an Hundredth pounds, in one year Usury will eat a hold in it as big as ten pounds:
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in two yeares she will eate a hole as big as twentie pounds: in three yeares she will eate a hole as big as thirtie pounds.
in two Years she will eat a hold as big as twentie pounds: in three Years she will eat a hold as big as thirtie pounds.
p-acp crd n2 pns31 vmb vvi dt n1 c-acp j c-acp crd n2: p-acp crd n2 pns31 vmb vvi dt n1 c-acp j c-acp crd n2.
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Nay, now they say, he is but a bad husband which cannot eate a hole as big as fiftie pounds in a yeare:
Nay, now they say, he is but a bad husband which cannot eat a hold as big as fiftie pounds in a year:
uh-x, av pns32 vvb, pns31 vbz p-acp dt j n1 r-crq vmbx vvi dt n1 c-acp j c-acp crd n2 p-acp dt n1:
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that is, which cannot gaine halfe in halfe:
that is, which cannot gain half in half:
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how manie holes haue these Moths eaten in poore mens garments? They are like Nonresidents, that is, such bad members that no man speaketh for them but themselues.
how many holes have these Moths eaten in poor men's garments? They Are like Nonresidents, that is, such bad members that no man speaks for them but themselves.
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As no man standeth for Nonresidencie but he which is a Nonresident, or he which would be a Nonresidēt:
As no man Stands for Non-residency but he which is a Nonresident, or he which would be a Nonresident:
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so no man standeth for Vsurie but hee which is an Vsurer, or hee which would be an Vsurer.
so no man Stands for Usury but he which is an Usurer, or he which would be an Usurer.
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They are like Iezabel, which said, Let me alone, I haue a way.
They Are like Jezebel, which said, Let me alone, I have a Way.
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If there bee no way to liue (saieth the false Steward) I knowe what to doo, I wil deceiue:
If there be no Way to live (Saith the false Steward) I know what to do, I will deceive:
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so if there bee no way to liue (saieth the Vsurer) I knowe what to doo, I will oppresse:
so if there be no Way to live (Saith the Usurer) I know what to do, I will oppress:
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If I cannot liue by buying, nor by selling, nor by flattering, nor by labouring, I will liue by oppression.
If I cannot live by buying, nor by selling, nor by flattering, nor by labouring, I will live by oppression.
cs pns11 vmbx vvi p-acp vvg, ccx p-acp vvg, ccx p-acp vvg, ccx p-acp vvg, pns11 vmb vvi p-acp n1.
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But as one in his Comment speakes to the false Steward, Thou saiest I knowe what to doo,
But as one in his Comment speaks to the false Steward, Thou Sayest I know what to do,
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but doest thou knowe what thou shalt suffer? So I saye to Vsurers, you saye you knowe what to doo,but dost thou know what thou shalt suffer? So I say to Usurers, you say you know what to do,
cc-acp vd2 pns21 vvi q-crq pns21 vm2 vvi? av pns11 vvb p-acp n2, pn22 vvb pn22 vvb r-crq pc-acp vdi,
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but doo you knowe what you shall suffer? In deed he knoweth not what to do, which knoweth not to doo well:
but do you know what you shall suffer? In deed he Knoweth not what to do, which Knoweth not to do well:
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and therefore Christ saide of his persecutors, that they knewe not what they did.
and Therefore christ said of his persecutors, that they knew not what they did.
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Now I may conclude with Paul, I haue not spoken but the Lord• and therefore as the Lord said vnto Saul, that he persecuted him; Now I may conclude with Paul, I have not spoken but the Lord• and Therefore as the Lord said unto Saul, that he persecuted him;
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so they which resist this doctrine do contemne him, and not me. The end of the first Sermon.
so they which resist this Doctrine do contemn him, and not me. The end of the First Sermon.
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The Examination of Vsurie. The second Sermon. IT remaineth that we speake of the Vsurers punishment:
The Examination of Usury. The second Sermon. IT remains that we speak of the Usurers punishment:
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Then, what may be thought of them which doo not take Vsurie, but giue Vsurie. Lastly, what they should doo, which haue got their riches by Vsurie.
Then, what may be Thought of them which do not take Usury, but give Usury. Lastly, what they should do, which have god their riches by Usury.
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To begin with the punishment, not onely Gods lawe, but euen the Cannon lawe doth so condemne Vsurie, that first it dooth excommunicate him from the Church, as though he had no communion with Saints.
To begin with the punishment, not only God's law, but even the Cannon law does so condemn Usury, that First it doth excommunicate him from the Church, as though he had no communion with Saints.
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Secondly, it dooth detaine him from the Sacraments, as though hee had no communion with Christ.
Secondly, it doth detain him from the Sacraments, as though he had no communion with christ.
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Thirdly, it dooth depriue him of his Sepulcher, and will not suffer him to be buried,
Thirdly, it doth deprive him of his Sepulcher, and will not suffer him to be buried,
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as though he were not worthie to lye in the earth but to lye in hell.
as though he were not worthy to lie in the earth but to lie in hell.
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Lastly, it maketh his will to be no will, as though his goods were not his owne:
Lastly, it makes his will to be no will, as though his goods were not his own:
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for nothing is ours but that which wee haue rightlie got: and therefore wee say, It is mine by right, as though it were not ours,
for nothing is ours but that which we have rightly god: and Therefore we say, It is mine by right, as though it were not ours,
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vnles it be ours by right. This is the iudgement of mans lawe. Now you shal heare the iudgement of Gods lawe.
unless it be ours by right. This is the judgement of men law. Now you shall hear the judgement of God's law.
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A Vsurer dooth receiue two Incomes; one of the borrower, and another of the reuenger; of the borrower he lookes for gaine;
A Usurer doth receive two Incomes; one of the borrower, and Another of the revenger; of the borrower he looks for gain;
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but of the reuenger hee lookes for punishment:
but of the revenger he looks for punishment:
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therefore al the Scripture prophecieth euill vnto him, as Michaiah did to Achab. Salomon saith, He which increaseth his riches by Vsurie, gathereth for them which will bee mercifull to the poore.
Therefore all the Scripture Prophesieth evil unto him, as Michaiah did to Ahab Solomon Says, He which increases his riches by Usury, gathereth for them which will be merciful to the poor.
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As if he should say, when hee hath loden himselfe like a cart, he shall be vnloden like a cart againe,
As if he should say, when he hath laden himself like a cart, he shall be vnloden like a cart again,
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and they shall inherit his money for whom hee did neuer gather it.
and they shall inherit his money for whom he did never gather it.
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For, hee which is vnmerciful to the poore, meaneth not to gather for them which will bee mercifull to the poore:
For, he which is unmerciful to the poor, means not to gather for them which will be merciful to the poor:
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but Salomon saieth, That they shall be his heires which will bee mercifull as he was vnmercifull.
but Solomon Saith, That they shall be his Heirs which will be merciful as he was unmerciful.
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Now marke whether this prophecie of Salomon be true, I know not how many in this Citie doo increase by Vsurie;
Now mark whither this prophecy of Solomon be true, I know not how many in this city do increase by Usury;
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but this prophecie seemeth to bee verified of many:
but this prophecy seems to be verified of many:
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For it is noted, that the riches and lands of Aldermen and Merchants, and other in London, do not last so long,
For it is noted, that the riches and Lands of Aldermen and Merchant's, and other in London, do not last so long,
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nor indure so wel, as the riches and lands of others in the Countrey, and that their children doo not prooue so well as others,
nor endure so well, as the riches and Lands of Others in the Country, and that their children do not prove so well as Others,
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nor come to that place in the Common weale, which for their wealth their parents looked that they should come to.
nor come to that place in the Common weal, which for their wealth their Parents looked that they should come to.
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I can giue no reason for it but the reason of Salomon, He which increaseth by Vsurie, gathereth for them which will bee mercifull to the poore.
I can give no reason for it but the reason of Solomon, He which increases by Usury, gathereth for them which will be merciful to the poor.
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That is, their riches shall goe from their heires to Gods heires, according to that, The riches of the sinner is laid vp for the righteous: that is, the righteous shall inioy that which the wicked gathereth.
That is, their riches shall go from their Heirs to God's Heirs, according to that, The riches of the sinner is laid up for the righteous: that is, the righteous shall enjoy that which the wicked gathereth.
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All riches are vncertaine, but the riches which are euill gotten, are most vncertaine:
All riches Are uncertain, but the riches which Are evil got, Are most uncertain:
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They may bee called mooueable goodes, for they are very mooueable, like the clowdes which neuer rest til they fall as they climed.
They may be called movable goods, for they Are very movable, like the Clouds which never rest till they fallen as they climbed.
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God saith, that he will smite the Vsurer with his fist, not with the palme of his hande,
God Says, that he will smite the Usurer with his fist, not with the palm of his hand,
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but with his fist, which giueth a greater blow.
but with his fist, which gives a greater blow.
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As his hands were shut against the poore, so Gods hands shall be shut against him, that his punishment may be like his sinne.
As his hands were shut against the poor, so God's hands shall be shut against him, that his punishment may be like his sin.
p-acp po31 n2 vbdr vvn p-acp dt j, av npg1 n2 vmb vbi vvn p-acp pno31, cst po31 n1 vmb vbi av-j po31 n1.
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But if you will heare their finall sentence, Dauid saith heere, That they shall not dwell in Gods temple,
But if you will hear their final sentence, David Says Here, That they shall not dwell in God's temple,
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nor rest in his holie mountaine. nor rest in his holy mountain.
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Then we will seeke no more punishments, for this punishment is all punishmēts, If they shall not come to heauen, whose then shall those riches be? nay, whose then shall the owner be when that day commeth? If he shall not rest in heauen,
Then we will seek no more punishments, for this punishment is all punishments, If they shall not come to heaven, whose then shall those riches be? nay, whose then shall the owner be when that day comes? If he shall not rest in heaven,
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then he shall rest in Hell where no rest is. Then saith one, the Vsurer shall crie vnto his children, Cursed be you my children,
then he shall rest in Hell where no rest is. Then Says one, the Usurer shall cry unto his children, Cursed be you my children,
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because you were the cause of these torments, for least you should be poore, I was an Vsurer,
Because you were the cause of these torments, for lest you should be poor, I was an Usurer,
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and robbed other, to leaue riches vnto you.
and robbed other, to leave riches unto you.
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To whome, the children shall replie againe, nay, Cursed be you father, for you were the cause of our torments;
To whom, the children shall reply again, nay, Cursed be you father, for you were the cause of our torments;
p-acp ro-crq, dt n2 vmb vvi av, uh-x, j-vvn vbb pn22 n1, c-acp pn22 vbdr dt n1 pp-f po12 n2;
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for if you had not left vs other mens goodes, we had not kept other mens goodes.
for if you had not left us other men's goods, we had not kept other men's goods.
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Thus when they are cursed of God, they shall curse one another, curse the Lord for condemning them, curse their sinnes for accusing them, curse their parents for begetting them,
Thus when they Are cursed of God, they shall curse one Another, curse the Lord for condemning them, curse their Sins for accusing them, curse their Parents for begetting them,
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and curse themselues, because they cannot helpe themselues.
and curse themselves, Because they cannot help themselves.
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As they which are blessed doe nothing but blesse, so they which are cursed do nothing but curse.
As they which Are blessed do nothing but bless, so they which Are cursed do nothing but curse.
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This is the second Vsurie which the Vsurer shall receiue of God, after he hath receiued Vsurie of men,
This is the second Usury which the Usurer shall receive of God, After he hath received Usury of men,
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then the name of Vsurie shall be fulfilled, as it signifieth biting, so when it hath bitten other, it shall bite the Vsurer too, and neuer rest biting;
then the name of Usury shall be fulfilled, as it signifies biting, so when it hath bitten other, it shall bite the Usurer too, and never rest biting;
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then they shall wish that they could restore againe as Zacheus did, and shall not restore because their money is gone.
then they shall wish that they could restore again as Zacchaeus did, and shall not restore Because their money is gone.
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Therefore if Christ be come to your hearts, as he came to Zacheus house, restore now as Zacheus did, and escape this iudgment.
Therefore if christ be come to your hearts, as he Come to Zacchaeus house, restore now as Zacchaeus did, and escape this judgement.
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This is the end of the Vsurer and his money, if they stay together till death,
This is the end of the Usurer and his money, if they stay together till death,
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yet at last there shall bee a diuision.
yet At last there shall be a division.
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The Deuill shall take his soule, the earth shall take his body, the strangers shall take his goods,
The devil shall take his soul, the earth shall take his body, the Strangers shall take his goods,
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and the mourners shall reioyce vnder their blackes, and say, Wickednes is come to the graue.
and the mourners shall rejoice under their blacks, and say, Wickedness is come to the graven.
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Therefore, if thou wouldest not be counted an Vsurer then, refraine to be an Vsurer now,
Therefore, if thou Wouldst not be counted an Usurer then, refrain to be an Usurer now,
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for they which are Vsurers now, shall be counted Vsurers then. Thus you haue heard the Vsurers payment.
for they which Are Usurers now, shall be counted Usurers then. Thus you have herd the Usurers payment.
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Now if you will know whether it be vnlawfull to giue Vsurie, as it is vnlawfull to take Vsurie, I wish that you could resolue your selues, that I mighte not speake of it:
Now if you will know whither it be unlawful to give Usury, as it is unlawful to take Usury, I wish that you could resolve your selves, that I might not speak of it:
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for I haue hearde some Preachers say, that there be some truthes which they would be loth to preach,
for I have heard Some Preachers say, that there be Some truths which they would be loath to preach,
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and so there be some truthes which I would be loth to preache, because many heare by halues,
and so there be Some truths which I would be loath to preach, Because many hear by halves,
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and some for malice or ignorance will take things otherwise than they are spoken, yet because I haue promised, I will speake some thing of it.
and Some for malice or ignorance will take things otherwise than they Are spoken, yet Because I have promised, I will speak Some thing of it.
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Well then, may we neither take Vsurie, nor giue Vsurie? I knowe that Ieremy saith, I haue not lent vpon Vsurie to others,
Well then, may we neither take Usury, nor give Usury? I know that Ieremy Says, I have not lent upon Usury to Others,
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neyther haue others lent vpon Vsurie to me; as though both were vnlawfull, not only to take Vsurie, but to giue Vsurie. neither have Others lent upon Usury to me; as though both were unlawful, not only to take Usury, but to give Usury.
dx vhb n2-jn vvd p-acp n1 p-acp pno11; c-acp cs d vbdr j, xx av-j pc-acp vvi n1, cc-acp pc-acp vvi n1.
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But thereby Ieremy doeth signifie, that he was no medler in the world, whereby they should enuie him like other men,
But thereby Ieremy doth signify, that he was no meddler in the world, whereby they should envy him like other men,
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and therefore hee cleareth himselfe chiefely from Vsurie, because Vsurers were most enuyed.
and Therefore he cleareth himself chiefly from Usury, Because Usurers were most envied.
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And to shewe that he was not an Vsurer, he saith, that he was not a borrower, which is more lawfull than to be an Vsurer,
And to show that he was not an Usurer, he Says, that he was not a borrower, which is more lawful than to be an Usurer,
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like a man which saith I doe neither hate him, nor knowe him.
like a man which Says I do neither hate him, nor know him.
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Why it was lawfull to knowe him, but to proue that he did not hate him, he sayth, he doth not knowe him:
Why it was lawful to know him, but to prove that he did not hate him, he say, he does not know him:
c-crq pn31 vbds j pc-acp vvi pno31, cc-acp pc-acp vvi cst pns31 vdd xx vvi pno31, pns31 vvz, pns31 vdz xx vvi pno31:
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So Ieremy, to proue that he had not lent vppon Vsurie, doth say, that hee neuer borrowed vppon Vsurie, which many will doe that will not lende.
So Ieremy, to prove that he had not lent upon Usury, does say, that he never borrowed upon Usury, which many will do that will not lend.
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The best Expositors giue this sense of it.
The best Expositors give this sense of it.
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I knowe beside, that Christ did cast forth the buyers out of his temple, as well as the sellers,
I know beside, that christ did cast forth the buyers out of his temple, as well as the sellers,
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but that was not for buying, but for buying in the temple, where they should not buy, but pray:
but that was not for buying, but for buying in the temple, where they should not buy, but pray:
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or else it was as lawfull to buy any thing, as it is lawfull to vse it.
or Else it was as lawful to buy any thing, as it is lawful to use it.
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I know beside, that it is a common saying, if there were no buyers, there would be no sellers,
I know beside, that it is a Common saying, if there were no buyers, there would be no sellers,
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if there were no bribe giuers, there would be no bribe takers.
if there were no bribe givers, there would be no bribe takers.
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But in this case it may be rather sayd, if there were no takers, there would be no giuers,
But in this case it may be rather said, if there were no takers, there would be no givers,
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for the giuer doeth not make the receiuer to take, but the receiuer doth make the giuer to giue,
for the giver doth not make the receiver to take, but the receiver does make the giver to give,
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because he will not lende vnlesse the other will giue him for the lone: therefore as we say, the receiuer makes a theese:
Because he will not lend unless the other will give him for the lone: Therefore as we say, the receiver makes a these:
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so I may say, the receiuer of Vsurie makes the giuer of Vsurie. Therefore I would be loth to compare them which are constrained to borrow vppon Vsurie,
so I may say, the receiver of Usury makes the giver of Usury. Therefore I would be loath to compare them which Are constrained to borrow upon Usury,
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vnto them which did buy in the temple, and were not constrayned more than they which solde in the temple.
unto them which did buy in the temple, and were not constrained more than they which sold in the temple.
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Much lesse may I compare them which giue Vsurie, vnto them which take Vsurie: for there is as great oddes betweene them, as there is betweene giuing and taking,
Much less may I compare them which give Usury, unto them which take Usury: for there is as great odds between them, as there is between giving and taking,
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or betweene couetousnesse and necessitie, for one is couetousnesse, and the other is necessitie.
or between covetousness and necessity, for one is covetousness, and the other is necessity.
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Hee which lendeth for Vsurie, lendeth for couetousnesse, but he which borroweth vpon Vsurie, borroweth for necessitie.
He which dares for Usury, dares for covetousness, but he which borroweth upon Usury, borroweth for necessity.
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Now, for necessitie God hath allowed many things;
Now, for necessity God hath allowed many things;
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as for necessitie it was lawfull for Adams sonnes to marrie with Adams daughters, because there were no other women.
as for necessity it was lawful for Adams Sons to marry with Adams daughters, Because there were no other women.
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For necessitie it was lawfull for Dauid to eate the Shew bread, because he had no other foode.
For necessity it was lawful for David to eat the Show bred, Because he had no other food.
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For necessitie it was lawfull to worke, and heale, and fight vppon the Saboath, which was not lawfull, but for necessitie.
For necessity it was lawful to work, and heal, and fight upon the Sabbath, which was not lawful, but for necessity.
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Therefore for necessitie why may not a man pay more than he borrowed, seeing no Scripture doth forbid vs to pay more than wee borrow,
Therefore for necessity why may not a man pay more than he borrowed, seeing no Scripture does forbid us to pay more than we borrow,
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but to require more than wee lend.
but to require more than we lend.
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Some doo thinke that as GOD did vse the ambition of Absalom, and the malice of Pharaoh, & the trecherie of Iudas vnto good;
some do think that as GOD did use the ambition of Absalom, and the malice of Pharaoh, & the treachery of Iudas unto good;
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so men may vse the couetousnes of vsurers vnto good: that is, to helpe at a neede, when a man is like to bee vndone,
so men may use the covetousness of usurers unto good: that is, to help At a need, when a man is like to be undone,
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and his children cast away, and his Lease forfeited, and many inconueniences beside like to insue (which you knowe better than I) vnlesse hee haue present money at some time to preuent a mischiefe.
and his children cast away, and his Lease forfeited, and many inconveniences beside like to ensue (which you know better than I) unless he have present money At Some time to prevent a mischief.
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For example hereof, I may alleage how Iaacob did vse the sinne of Laban: Laban did euill in swearing by Idolls,
For Exampl hereof, I may allege how Jacob did use the sin of Laban: Laban did evil in swearing by Idols,
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but Iaacob did not euill in receiuing such an oath of him, though it was an vnlawfull oath.
but Jacob did not evil in receiving such an oath of him, though it was an unlawful oath.
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So, though the Vsurer doo euill in taking Vsurie, yet a man doth not euill in giuing Vsurie.
So, though the Usurer do evil in taking Usury, yet a man does not evil in giving Usury.
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Beside, I may alleage the example of Abraham and Abimelech: Abraham made a couenāt with Abimelech; to confirme this couenant, Abraham sware,
Beside, I may allege the Exampl of Abraham and Abimelech: Abraham made a Covenant with Abimelech; to confirm this Covenant, Abraham sware,
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and Abimelech sware, Abraham sware by the true God, but Abimelech sware by his false Gods,
and Abimelech sware, Abraham sware by the true God, but Abimelech sware by his false God's,
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and yet Abraham did receiue this oath and sinned not.
and yet Abraham did receive this oath and sinned not.
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So, if her Maiestie and the Turke should make a couenant, the Turk would not sweare as the Queene would sweare;
So, if her Majesty and the Turk should make a Covenant, the Turk would not swear as the Queen would swear;
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for the Queene would sweare by the Lorde, but the Turke would sweare by Mahomet:
for the Queen would swear by the Lord, but the Turk would swear by Mahomet:
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if it be lawfull then to receiue such an oath, though it bee an vnlawfull oath,
if it be lawful then to receive such an oath, though it be an unlawful oath,
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why may it not bee lawfull for mee, to giue more than I borrowed, though it bee vnlawfull for the Vsurer to take more than hee lended? Beside, a Prince may not pardon a wilfull murderer,
why may it not be lawful for me, to give more than I borrowed, though it be unlawful for the Usurer to take more than he lended? Beside, a Prince may not pardon a wilful murderer,
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yet I think that no man wil say in hast, that he which hath committed murder may not take a pardon.
yet I think that no man will say in haste, that he which hath committed murder may not take a pardon.
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As this vnlawfull giuing doth not make the taking vnlawfull; so the other vnlawfull taking doth not make the giuing vnlawfull.
As this unlawful giving does not make the taking unlawful; so the other unlawful taking does not make the giving unlawful.
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Beside, it is lawfull to suffer iniurie, though it be vnlawfull to offer iniurie: It is lawfull to suffer iniurie, as Christ paide tribute, which was iniurie;
Beside, it is lawful to suffer injury, though it be unlawful to offer injury: It is lawful to suffer injury, as christ paid tribute, which was injury;
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but it is not lawfull to offer iniurie, because there are sixe Commandements against it. Now, to take Vsurie, is as it were to offer iniurie;
but it is not lawful to offer injury, Because there Are sixe commandments against it. Now, to take Usury, is as it were to offer injury;
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but to giue Vsurie, is as it were to suffer iniurie:
but to give Usury, is as it were to suffer injury:
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therefore though I may not take more than I borrowed, yet I may giue more than I borrowed.
Therefore though I may not take more than I borrowed, yet I may give more than I borrowed.
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Moreouer, I may compate giuing of Vsurie to swearing; if a man sweare without cause he sinneth;
Moreover, I may compate giving of Usury to swearing; if a man swear without cause he Sinneth;
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but if he sweare as the word teacheth him to sweare, he sinneth not:
but if he swear as the word Teaches him to swear, he Sinneth not:
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so, if a man borrow vpon Vsurie and borrow without cause, he sinneth, because he feedeth the Vsurer:
so, if a man borrow upon Usury and borrow without cause, he Sinneth, Because he feeds the Usurer:
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but els, as a man maye sweare in some case, so in some case a man may borrowe vpon Vsurie, that is, in case of necessitie,
but Else, as a man may swear in Some case, so in Some case a man may borrow upon Usury, that is, in case of necessity,
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when a man must needes borrow, and can borrowe of none but of Vsurers.
when a man must needs borrow, and can borrow of none but of Usurers.
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Lastly, I may alleage that Vsurie and Vsurer are neuer read in the scripture, but they signifie him which takes Vsurie, not him which giues Vsurie:
Lastly, I may allege that Usury and Usurer Are never read in the scripture, but they signify him which Takes Usury, not him which gives Usury:
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and therfore the Scripture seemeth to forbid taking, but not giuing.
and Therefore the Scripture seems to forbid taking, but not giving.
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Many reasons moe are alleaged which I cannot refute, and therefore I will not contradict them:
Many Reasons more Are alleged which I cannot refute, and Therefore I will not contradict them:
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yet I meane not to decide the question, because I will not be mistaken;
yet I mean not to decide the question, Because I will not be mistaken;
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but if some should come vnto me in that necessitie and extremitie which I can imagine, and aske;
but if Some should come unto me in that necessity and extremity which I can imagine, and ask;
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may I borrowe money of these Vsurers to saue my life, or my credite, or my liuing, seeing no man will lend mee freelie? I would answere him as the Prophet answered Naaman, neither doo nor doo not,
may I borrow money of these Usurers to save my life, or my credit, or my living, seeing no man will lend me freely? I would answer him as the Prophet answered Naaman, neither do nor do not,
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but goe in peace. I will not forbid thee nor I will not condemne thee,
but go in peace. I will not forbid thee nor I will not condemn thee,
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but if thy conscience condemne thee not, I thinke thy sinne one of the least sinnes;
but if thy conscience condemn thee not, I think thy sin one of the least Sins;
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& as Naaman praied, Lord be mercifull vnto me in this: so I think the Lord will bee mercifull vnto thee in this:
& as Naaman prayed, Lord be merciful unto me in this: so I think the Lord will be merciful unto thee in this:
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but if thy conscience goe against it:
but if thy conscience go against it:
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then doo it not, for it is sinne to thee though it bee free for another,
then do it not, for it is sin to thee though it be free for Another,
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because whatsoeuer is not done of faith is sinne.
Because whatsoever is not done of faith is sin.
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I charge you in the feare of GOD that you do not mistake that which is said,
I charge you in the Fear of GOD that you do not mistake that which is said,
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for I knowe no learned preacher, nor learned writer of other mind.
for I know no learned preacher, nor learned writer of other mind.
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Yet least you should mistake the matter, as I distinguished of lenders, so I will distinguish of borrowers.
Yet lest you should mistake the matter, as I distinguished of lenders, so I will distinguish of borrowers.
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If some may borrow vpon Vsurie, it dooth not followe that all may borrowe vppon Vsurie,
If Some may borrow upon Usury, it doth not follow that all may borrow upon Usury,
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because all haue not the like cause:
Because all have not the like cause:
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therefore doo not say that I teach you to borrowe vpon Vsurie, for I think that the most in this citie which borrowe vppon Vsurie, should not borrowe as they doo,
Therefore do not say that I teach you to borrow upon Usury, for I think that the most in this City which borrow upon Usury, should not borrow as they do,
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because they rather maintaine Vsurie, than supplie their necessitie. Some I know borrow for meere necessitie;
Because they rather maintain Usury, than supply their necessity. some I know borrow for mere necessity;
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if any may be allowed, those are they:
if any may be allowed, those Are they:
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but there is a kind of borrowers in this Citie which feede Vsurers as the bellowes kindle the fire;
but there is a kind of borrowers in this city which feed Usurers as the bellows kindle the fire;
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for they haue no neede to borrow, but because they would bee rich, and richer, and richest of all:
for they have no need to borrow, but Because they would be rich, and Richer, and Richest of all:
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therfore they will imploy al the money which they can borrowe, thinking to get more by the vse of it,
Therefore they will employ all the money which they can borrow, thinking to get more by the use of it,
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than the Vsurie of it doth come too.
than the Usury of it does come too.
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This maketh thē sell their wares so deare, because they must not only gaine the price but the interest beside,
This makes them fell their wares so deer, Because they must not only gain the price but the Interest beside,
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and more than the interest too, or els they gaine nothing. These borrowers are in another predicament than those which borrowe for necessitie:
and more than the Interest too, or Else they gain nothing. These borrowers Are in Another predicament than those which borrow for necessity:
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and therefore if they bee not olde enough to answere for themselues, I am too young to answere for them.
and Therefore if they be not old enough to answer for themselves, I am too young to answer for them.
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There are other borrowers as I haue heard, which for some secrete cause would seeme barer and needier than they are, either because they would not bee charged deeplie with Subsidies,
There Are other borrowers as I have herd, which for Some secret cause would seem barer and needier than they Are, either Because they would not be charged deeply with Subsidies,
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or els because they would compoūd with their Creditors for a little:
or Else Because they would compound with their Creditors for a little:
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therefore they will haue alwaies some thing for Vsurie, that their Creditors may thinke them bare of money,
Therefore they will have always Some thing for Usury, that their Creditors may think them bore of money,
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or that other may pitie thē in their charges.
or that other may pity them in their charges.
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These are like those Foxes which haue wealth enough to pay their debts, and yet lie in prison because they would defraud their Creditors.
These Are like those Foxes which have wealth enough to pay their debts, and yet lie in prison Because they would defraud their Creditors.
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I doubt not but there bee moe sorts than I knowe, I cannot hunt euerie corner because I want experiēce:
I doubt not but there be more sorts than I know, I cannot hunt every corner Because I want experience:
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but this is my conclusion, I would haue no man pay interest vnto Vsurers but for necessitie,
but this is my conclusion, I would have no man pay Interest unto Usurers but for necessity,
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euen as a trauailer giueth his pursse to a theefe, because he cannot choose.
even as a traveler gives his purse to a thief, Because he cannot choose.
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Thus you haue heard what I can say of them which take Vsurie, and them which giue Vsurie.
Thus you have herd what I can say of them which take Usury, and them which give Usury.
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Now you would vnderstand the last question.
Now you would understand the last question.
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If you haue bin Vsurers alreadie, what you should doe with that money which you haue gained by Vsurie,
If you have been Usurers already, what you should do with that money which you have gained by Usury,
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surely euen as Zacheus did, restore it againe.
surely even as Zacchaeus did, restore it again.
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If you cannot say as Samuel said, whose goods haue I taken? then you must saye as Zacheus sayde, whose goodes haue I kept? The best thing is, to doe no man wrong,
If you cannot say as Samuel said, whose goods have I taken? then you must say as Zacchaeus said, whose goods have I kept? The best thing is, to do no man wrong,
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but the next to that is, to make him amends.
but the next to that is, to make him amends.
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This God signifieth when he saith, put away the execrable thing from you, that is, let no vnlawfull thing staye in youre hands,
This God signifies when he Says, put away the execrable thing from you, that is, let no unlawful thing stay in your hands,
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like the wedge of Achan which he had got by sinne.
like the wedge of achan which he had god by sin.
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The same lawe serueth for all which is got wrongfully, which was instituted against theeues, Restore it againe: the reason of this lawe is,
The same law serveth for all which is god wrongfully, which was instituted against thieves, Restore it again: the reason of this law is,
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because the sinne is not remitted, vntill the debt be restored, for as humilitie is the repentaunce of pride,
Because the sin is not remitted, until the debt be restored, for as humility is the Repentance of pride,
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and abstinence is the repentaunce of surfet, and almes is the repentaunce of couetousnes, and forgiuenes is the repentaunce of malice,
and abstinence is the Repentance of surfeit, and alms is the Repentance of covetousness, and forgiveness is the Repentance of malice,
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so restitution is the repentaunce of Vsurie;
so restitution is the Repentance of Usury;
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as he which is not humble doeth not repent his pride, he which doeth not absteine doth not repent his gluttonie, he which doeth not forgiue, doeth not repent his malice,
as he which is not humble doth not Repent his pride, he which doth not abstain does not Repent his gluttony, he which doth not forgive, doth not Repent his malice,
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so he which doeth not restore, doeth not repent his Vsurie.
so he which doth not restore, doth not Repent his Usury.
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For how can he be said to repent for his Vsurie, which liueth by Vsurie still.
For how can he be said to Repent for his Usury, which lives by Usury still.
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Therefore Daniel saith to Nebuchadnezzar, Breake off thy sinnes by righteousnes, shewing, that nothing but righteousnes can breake vnrighteousnes.
Therefore daniel Says to Nebuchadnezzar, Break off thy Sins by righteousness, showing, that nothing but righteousness can break unrighteousness.
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As diseases are healed by the contrarie, so pride is healed by humilitie, gluttonie by abstinence, malice by forgiuenes, couetousnes by almes, and Vsurie by restoring.
As diseases Are healed by the contrary, so pride is healed by humility, gluttony by abstinence, malice by forgiveness, covetousness by alms, and Usury by restoring.
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This Paule calleth, The reuenge of a Christian, when he takes reuenge vpon his sinnes,
This Paul calls, The revenge of a Christian, when he Takes revenge upon his Sins,
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and punisheth his lustes, so that he maketh them doe contrarie to that which they would do.
and Punisheth his lusts, so that he makes them do contrary to that which they would do.
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Therefore you must restore that which you haue got by Vsurie, or else you doe not repent of your Vsurie.
Therefore you must restore that which you have god by Usury, or Else you do not Repent of your Usury.
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As a Camell whē he comes home, casteth off his burthen at the dore, that he may enter into his Stable,
As a Camel when he comes home, Cast off his burden At the door, that he may enter into his Stable,
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so they which are laden with other mens goodes, when they goe to heauen, must leaue their burthen where they had it,
so they which Are laden with other men's goods, when they go to heaven, must leave their burden where they had it,
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least they be too grose to get in at the narrow gate.
lest they be too grose to get in At the narrow gate.
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But as the Disciples of Christ said, this is a hard speech, so to them which haue got most that they haue by vnlawfull meanes, this is a hard speech, to bid them restore it againe:
But as the Disciples of christ said, this is a hard speech, so to them which have god most that they have by unlawful means, this is a hard speech, to bid them restore it again:
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there be two great rubs in the way.
there be two great rubs in the Way.
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First, the losse which they shall sustaine, if they restore againe all which they haue got vniustlie.
First, the loss which they shall sustain, if they restore again all which they have god unjustly.
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Then the difficultie to restore it vnto the right parties.
Then the difficulty to restore it unto the right parties.
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If you aske mee, as Amaziah asked the Prophet, How shall we doo for those hundreth tallents? How shall I liue when al is gone which I haue got wrongfully? I can say no more than the Prophet said to him, The Lord is able to giue thee more than this.
If you ask me, as Amaziah asked the Prophet, How shall we do for those Hundredth Talents? How shall I live when all is gone which I have god wrongfully? I can say no more than the Prophet said to him, The Lord is able to give thee more than this.
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Zacheus did not feare how he should liue, but Zacheus did feare to offende: Zacchaeus did not Fear how he should live, but Zacchaeus did Fear to offend:
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so thou shouldest not feare to restore other mens goods, but thou shouldest feare to keepe other mens goods:
so thou Shouldst not Fear to restore other men's goods, but thou Shouldst Fear to keep other men's goods:
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and as Zacheus liued when hee had restored, so thou shalt liue when thou hast restored.
and as Zacchaeus lived when he had restored, so thou shalt live when thou hast restored.
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He which saith, Trie me if I will not powre downe a blessing, trie him whether he will not powre downe a blessing;
He which Says, Try me if I will not pour down a blessing, try him whither he will not pour down a blessing;
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for he hath promised to blesse the lender aswell as the sacrificer. He which is the Lorde of all, can giue thee more than thou needest:
for he hath promised to bless the lender aswell as the sacrificer. He which is the Lord of all, can give thee more than thou Needest:
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but if you can not restore to the owner, nor to his heires, thē giue it to the poore,
but if you can not restore to the owner, nor to his Heirs, them give it to the poor,
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for they are the next heires, & repent that thou hast kept it so long:
for they Are the next Heirs, & Repent that thou hast kept it so long:
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but in no wise thou maiest keepe it to thy selfe, because it is none of thine.
but in no wise thou Mayest keep it to thy self, Because it is none of thine.
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When Hezekiah was like to die, Esaiah sayd vnto him, Set thy things in order before thou die.
When Hezekiah was like to die, Isaiah said unto him, Set thy things in order before thou die.
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That which hee aduised him, hee aduiseth all; set your things in order before you die.
That which he advised him, he adviseth all; Set your things in order before you die.
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What is this to set things in order, but to restore vnto euerie one his owne? When thou bequeathest thy bodie to the earth,
What is this to Set things in order, but to restore unto every one his own? When thou bequeathest thy body to the earth,
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then thy bodie is set in order: when thou bequeathest thy soule to God, then thy soule is set in order:
then thy body is Set in order: when thou bequeathest thy soul to God, then thy soul is Set in order:
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when thou bequeathest thy goods to the owners, then thy goods are set in order:
when thou bequeathest thy goods to the owners, then thy goods Are Set in order:
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therefore if thou die with other mēs goods in thy hand, then thou diest before thou haue set things in order,
Therefore if thou die with other men's goods in thy hand, then thou Dies before thou have Set things in order,
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and then thou diest in thy sinnes, and then no promise in all the Scripture appertaineth vnto thee,
and then thou Dies in thy Sins, and then no promise in all the Scripture appertaineth unto thee,
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because nothing is promised vnto sinners but vnto penitent sinners.
Because nothing is promised unto Sinners but unto penitent Sinners.
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Therefore that you may not die in your sinnes, it is necessary to make restitution before you die,
Therefore that you may not die in your Sins, it is necessary to make restitution before you die,
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or els you die in your sinne, and are crossed out of all the ioyes of heauen.
or Else you die in your sin, and Are crossed out of all the Joys of heaven.
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Therefore as Abner saide to Ioah, Knowest thou not that it will be bitternes in the latter end? So remember whether this course will bee sweete or bitter in the end.
Therefore as Abner said to Joah, Knowest thou not that it will be bitterness in the latter end? So Remember whither this course will be sweet or bitter in the end.
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Thus you haue heard the definition of Vsurie, and the deriuation of it, and the vnlawfulnes of it,
Thus you have herd the definition of Usury, and the derivation of it, and the unlawfulness of it,
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and the kindes of it, and the punishment of it, and the arguments which are alleaged for it,
and the Kinds of it, and the punishment of it, and the Arguments which Are alleged for it,
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& what may bee thought of them which doo not take Vsurie but giue Vsurie, and what they should doo which haue got their liuing by Vsurie.
& what may be Thought of them which do not take Usury but give Usury, and what they should do which have god their living by Usury.
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Now, seeing you may not bee Vsurers to men, let euerie man hereafter bee an Vsurer to GOD, which promiseth;
Now, seeing you may not be Usurers to men, let every man hereafter be an Usurer to GOD, which promises;
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If thou leaue father, or mother, or wife, or children, or house, or land for him, not ten in the hundreth, but an hundreth for ten;
If thou leave father, or mother, or wife, or children, or house, or land for him, not ten in the Hundredth, but an Hundredth for ten;
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nay an hundreth for one, and in the world to come life euerlasting: that is, a thousand for one.
nay an Hundredth for one, and in the world to come life everlasting: that is, a thousand for one.
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That we may receiue this Vsurie, let vs pray that the wordes which wee haue heard out of this Psalme, may dwell with vs till we dwell in heauen.
That we may receive this Usury, let us pray that the words which we have herd out of this Psalm, may dwell with us till we dwell in heaven.
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