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A Treatise of the Lords Supper; in two Sermons. The first Sermon. 1. Cor. 11. 23. 24. The Lord Iesus in the night that he was betrayed, tooke bread:
A Treatise of the lords Supper; in two Sermons. 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 thanks, 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 dayes in remembrance of me.
this days in remembrance of me.
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THE Word and the Sacraments are the two breasts wherewith our mother doth nurse vs. Seeing euerie one receiueth,
THE Word and the Sacraments Are the two breasts wherewith our mother does nurse us Seeing every one receiveth,
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and few vnderstand what they receiue; I thought it the necessariest doctrine to preach of the Sacramēt;
and few understand what they receive; I Thought it the necessariest Doctrine to preach of the Sacrament;
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which is a witnes of Gods promises, a remembrāce of Christs death, & a seale of our adoptiō:
which is a witness of God's promises, a remembrance of Christ death, & a seal of our adoption:
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therfore Christ hath not instituted this Sacrament for a fashion in his Church to touch, and feele, and see, as we gaze vpon pictures in the windowes;
Therefore christ hath not instituted this Sacrament for a fashion in his Church to touch, and feel, and see, as we gaze upon pictures in the windows;
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but as the woman which had the bloudie issue, touching the hemme of Christes garmēt, drew vertue from Christ himselfe because she beleeued:
but as the woman which had the bloody issue, touching the hem of Christ's garment, drew virtue from christ himself Because she believed:
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So Christ would that we touching these signes, should draw vertue from himself, that is, all 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 Law, 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 Gospel should prepare their brethrē 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 clearest & fullest declaration of this Sacrament in all the scripture.
For which purpose I have chosen this place to the Corinthians, which is the Clearest & 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, and vse of the Lords Supper.
The Lord Iesus in the night, etc.: The sum of all these words is, the Institution, and use of the lords Supper.
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First Paul sheweth the author of it, The Lord Iesus; then the time when it was instituted, in the night that he was betrayed;
First Paul shows the author of it, The Lord Iesus; then the time when it was instituted, in the night that he was betrayed;
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then the manner how he did institute it, he tooke bread, and when he had giuen thankes, he brake it,
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 worthy (saith Iohn) to loose his shoe; The Lord Iesus hath bid us to supper, I am not worthy (Says John) to lose his shoe;
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so we are not worthy to waite at his trencher, and yet he wil 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 Sacraments 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 Lamb by whose bloud 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 appointed two other Sacraments for them: Now these two Sacraments Are fulfilled, he hath appointed two other Sacraments for them:
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in steed of the paschall Lambe, which the Iewes did eate, he hath giuen vs another Lamb to eate, which Iohn calleth the Lambe of God, that is himselfe, vpon whom all do feede, whosoeuer do receiue this Sacrament with an assured faith that Christ died to possesse them of life.
in steed of the paschal Lamb, which the Iewes did eat, he hath given us Another 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 doth signifie the shedding of his blood.
The breaking of the bred, does signify the wounding of his body: the Pouring of the wine does signify the shedding of his blood.
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The eating of the bread, and drinking of the wine, doth signifie that his flesh and bloud doe nourish in vs life eternal,
The eating of the bred, and drinking of the wine, does signify that his Flesh and blood do nourish in us life Eternal,
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as the bread and wine do nourish the life present.
as the bred and wine do nourish the life present.
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In steed of Circumcision, which began at Abrahā, he hath ordained Baptisme, which began at Iohn, a more liuely representation of the true circumcision of the hart,
In steed of Circumcision, which began At Abrahā, 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 bloud 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 Paul) therefore this Sacrament is called The Lords Supper, because it was instituted at night when they vsed to sup. 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 (saith Paul) when he was betrayed: that night which he should haue cursed, as Iob did the day of his birth,
But what night? even that night (Says Paul) when he was betrayed: that night which he should have cursed, as Job did the day of his birth,
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if he had suffred against his will:
if he had suffered against his will:
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that night when hee should haue thought to destroy men, as men conspired to destroy him, that night (saith Paul) 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. Manie nights did he spend in watching, and praying for vs;Even that night when we betrayed him. Many nights did he spend in watching, and praying for us;
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& is there a night now for vs to kill & betray him? That was a darke night,
& is there a night now for us to kill & betray him? That was a dark night,
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when men went about to put out the sonne which brought them light.
when men went about to put out the son which brought them Light.
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Who can but wonder, to see how Christ, & they for whom Christ came, were occupied at one time? when they deuised mischief against him,
Who can but wonder, to see how christ, & they for whom christ Come, were occupied At one time? when they devised mischief against him,
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& sought all meanes to destroy him, then he consulted how to saue them, and instituted the same night this blessed Sacrament, to conuay all his graces and blessings vnto them, Euen that night when they betrayed him.
& 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 actiō was deferred vntill night, is, because that was the time appointed by the Law 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 Paschal Lambe 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 fitlie did Christ ende the Passeouer, which was a signe of his suffering,
Therefore how fitly did christ end the Passover, which was a Signen of his suffering,
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so presently before his suffering? And beside, how sweetly did he confirme his disciples faith,
so presently before his suffering? And beside, how sweetly did he confirm his Disciples faith,
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when as they should see that the next day performed before their eyes, which ouernight both in the Passeouer,
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? 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 do so which Christ had, because of the Passeouer.
and in the Sacrament was so lively resembled unto them? 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 the place, vsing the temples in stead of the chamber,
And Therefore the Church which hath discretion of times and places, hath altered both the time and the place, using the Temples in stead of the chamber,
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and the morning in stead of the euening: for indifferent things are ruled by order & decencie.
and the morning in stead of the evening: for indifferent things Are ruled by order & decency.
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Touching the maner, He tooke bread, and when he had giuen thankes, he brake it, and gaue it vnto them.
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 giuē thankes 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 thankes to God, but to shew vs what we should doe,
What need he which was God, give thanks to God, but to show us what we should do,
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when we eate our selues? In all things giue thankes (saith Paul) 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 heartily 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 feelinglie 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 ye say, wherein hast thou loued vs? Shewing, that we are worse than the Oxe, which knoweth his feeder. I have loved you, yet you say, wherein hast thou loved us? Showing, that we Are Worse than the Ox, which Knoweth his feeder.
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And if we acknowledge all things from God, yet we do like Lot, Is it not a little one (saith he) when he craued to go 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 giftes 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 breakfast, as though they had their dinners from God, and breakfastes of their owne. Our exāple did not so:
like them which have a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakfastes of their own. Our Exampl did not so:
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Although it was but bread which he receiued, yet he was more thākfull 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 coūt of all were kept, for one that prayeth, Giue vs this day our dayly bread, a hundred take their bread,
for if a count of all were kept, for one that Prayeth, Give us this day our daily bred, a hundred take their bred,
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and meate, & sleepe to, which neuer pray for it.
and meat, & sleep to, which never pray for it.
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After he had giuen thankes, he 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 thankes 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 mayst 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 vpon 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 deuils 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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Therfore as Christ would not breake the bread, before he had giuen thankes 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 receiue 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 thankes,
and presume not to use his creatures with more liberty than his Son did, which did not eat without giving thanks,
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nor rise againe without singing of a Psalme.
nor rise again without singing of a Psalm.
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It followeth, This is my body. Here is the fruite of his thāks before, he prayed that the bread and wine might be blessed, & they were blessed. It follows, This is my body. Here is the fruit of his thanks before, he prayed that the bred and wine might be blessed, & they were blessed.
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As Isaaks blessing shewed it selfe vpō Iaakob whō he blessed; so Christes blessing appeared straight vpō these mysteries:
As Isaaks blessing showed it self upon Jacob whom he blessed; so Christ's blessing appeared straight upon these Mysteres:
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for it could not be sayd before, This is my body, 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 be called his body, because his blessing hath infused that vertue into it, that it doth not onlie 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 Sacramēt euer since, sanctifying it vnto vs as well as it did to the Apostles, euen as Christs prayer stayed Peters faith after Christ was dead.
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, even as Christ prayer stayed Peter's faith After christ was dead.
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Now ye haue heard the meaning of these wordes, He tooke bread, and blessed it, and brake it, and gaue it:
Now you have herd the meaning of these words, He took bred, and blessed it, and brake it, and gave it:
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you shall see with what a mysticall resemblance they vnite Christ and vs. First, as Christ in the Supper tooke bread to feede vs:
you shall see with what a mystical resemblance they unite christ and us First, as christ in the Supper took bred to feed us:
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so in his birth he tooke our flesh to saue vs. Secondlie as Christ when he had taken the bread, blessed the bread to make it a spirituall foode: so in his birth he took our Flesh to save us Secondly as christ when he had taken the bred, blessed the bred to make it a spiritual food:
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So Christ, when he had taken our flesh, powred forth most rich & precious graces into it, to make it food of life vnto vs. Thirdly,
So christ, when he had taken our Flesh, poured forth most rich & precious graces into it, to make it food of life unto us Thirdly,
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as Christ when he had blessed the bread, brake the bread:
as christ when he had blessed the bred, brake the bred:
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so Christ when he had filled his bodie with most precious graces, brake it vp like a rich treasure house, his hands by the nayles, his backe by the stripes, his head by the thornes, his side by the speare;
so christ when he had filled his body with most precious graces, brake it up like a rich treasure house, his hands by the nails, his back by the stripes, his head by the thorns, his side by the spear;
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that out of euery hole a riuer of grace and goodnes might issue & flow forth vnto vs. Lastly,
that out of every hold a river of grace and Goodness might issue & flow forth unto us Lastly,
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as Christ gaue the bread when he had broken it: so Christ by a liuely faith cōmunicateth his bodie after he hath crucified it.
as christ gave the bred when he had broken it: so christ by a lively faith Communicateth his body After he hath Crucified it.
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Hereby we are taught, that when we see the Minister take the bread to feede vs, we must conceaue that Christ being God from euerlasting tooke our flesh to saue vs. When we see the Minister blesse the bread to a holy vse, we must conceaue that Christ by vniting the Godhead vnto it, sanctified his flesh for the work of our redemption.
Hereby we Are taught, that when we see the Minister take the bred to feed us, we must conceive that christ being God from everlasting took our Flesh to save us When we see the Minister bless the bred to a holy use, we must conceive that christ by uniting the Godhead unto it, sanctified his Flesh for the work of our redemption.
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When we see the Minister breake the bread to sustaine our bodies: we must conceaue that Christ in his death brake his body to refresh our soules.
When we see the Minister break the bred to sustain our bodies: we must conceive that christ in his death brake his body to refresh our Souls.
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When we see the Minister giue the bread to our hāds, we must conceaue that Christ as trulie offereth himself to our faith to be receiued of vs.
When we see the Minister give the bred to our hands, we must conceive that christ as truly Offereth himself to our faith to be received of us
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Because vpon these wordes the Papists ground their Transubstantiation, that is, that the bread is changed 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 Christes bloud, whereby we eate the same bodie which died vpon the crosse,
and the wine is turned into Christ's blood, whereby we eat the same body which died upon the cross,
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& drinke the same bloud which issued out of his side;
& drink the same blood which issued out of his side;
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that you may see the blindnes of this popish dreame, I would haue you but marke euery word of this Scripture how they make against Trāsubstantiation, that you may see them slaine like Goliah with their owne sword.
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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Euē as god made Caiphas speake against himself; Even as god made Caiaphas speak against himself;
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so the Scriptures which heretickes alleage, do make against thē selues, like the Baalites which wounded their owne flesh. so the Scriptures which Heretics allege, do make against them selves, like the Baalites which wounded their own Flesh.
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I may liken their allegations to Sathans, when he tempted Christ in the Wildernesse, he alledged but one sentence of Scripture for himselfe, and that Psalme out of which he borrowed it, makes so plaine against him, that he was fayne to picke here a word, I may liken their allegations to Satan's, when he tempted christ in the Wilderness, he alleged but one sentence of Scripture for himself, and that Psalm out of which he borrowed it, makes so plain against him, that he was fain to pick Here a word,
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& there a word, & leaue out that which wēt before, & skip in the middest and omit that which came after,
& there a word, & leave out that which went before, & skip in the midst and omit that which Come After,
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or else he had marred his cause.
or Else he had marred his cause.
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The Scripture is so holy & pure, & true, that no word, nor fillable therof cā make for the deuil, or for sinners, or for heretickes: yet as the deuill alledged.
The Scripture is so holy & pure, & true, that no word, nor fillable thereof can make for the Devil, or for Sinners, or for Heretics: yet as the Devil alleged.
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Scripture, though it made not for him, but against him;
Scripture, though it made not for him, but against him;
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so doe 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 sentence of the Scripture, which the wiser Papistes alledge boldlie for their Transubstantiatiō,
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 bodie, by which they may proue as well that Christ is a doore,
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 doore: or a vine, because he saith, I am a Vine; for his sayings are like.
Because he say, I am the door: or a vine, Because he Says, I am a Vine; for his sayings Are like.
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Figuratiue speaches must not be cōs••ued litterally, but this is heretickes fashion.
Figurative Speeches must not be cons••ued literally, but this is Heretics fashion.
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If you marke, you shal see throughout, that all the testimonies which the Papists alledge for their heresies, are either tropes,
If you mark, you shall see throughout, that all the testimonies which the Papists allege for their heresies, Are either tropes,
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or figures, or alle gories, or parables, or allusions, or darke speaches;
or figures, or all gories, or parables, or allusions, or dark Speeches;
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which when they presume to expounde allegoricallie, or litterallie, without cōference 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 truth shuld maintaine 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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therfore 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, & see whether these words do prooue that the bread and wine are turned into Christes bodie.
Now we will enter the lists with our Adversaries, & see whither these words do prove that the bred and wine Are turned into Christ's body.
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Paule saith, Iesus tooke bread well thē, yet it is bread: when he had taken it, then he blessed it; Paul Says, Iesus took bred well them, yet it is bred: when he had taken it, then he blessed it;
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what did he blesse? the bread which he tooke; well then, yet it is bread:
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; when he had brokē it, then he gaue it;
well then, yet it is bred; when he had broken it, then he gave it;
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what did he giue? the bread which he brake, well then, yet it is bread:
what did he give? the bred which he brake, well then, yet it is bred:
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when he had giuen it, they did eate it; what did they eate? the bread which he gaue them;
when he had given it, they did eat it; what did they eat? the bred which he gave them;
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well thē, yet it is bread:
well them, yet it is bred:
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when they did eate it, thē he said, This is my body: what did he call his bodie? the bread which they did eate;
when they did eat it, them 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, and giue it, and they did eate it, when is it turned into his bodie? here they stand like the Sadduces, as mute as fishes.
and break it, and give it, and they did eat it, when is it turned into his body? Here they stand like the Sadducees, as mute as Fish.
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Now that ye may see that not we onelie say it is bread and wine after the consecration;
Now that you may see that not we only say it is bred and wine After the consecration;
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in the 27. Verse Christ himselfe doth call it bread and wine after he had giuē it, as he did before.
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 he saith, I will drinke no more of the fruite of the vine.
And in Mark he Says, I will drink no more of the fruit of the vine.
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Here Christ saith, that it was the fruite of Vine which he dranke, but his bloud is not the fruite of Vines, but Wine;
Here christ Says, that it was the fruit of Vine which he drank, but his blood is not the fruit of Vines, but Wine;
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therfore wine was his drinke, and not bloud.
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 substāce of Christ in their Sacramentes, that we haue in ours, for he saith, They all did eate the same spirituall meate,
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, for he Says, They all did eat the same spiritual meat,
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and all drinke the same spirituall drinke. Straight he sayth, that this meate and this drinke was Christ. and all drink the same spiritual drink. Straight he say, that this meat and this drink was christ.
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Marke that he saith not onely, They did eate the same meate that we eate, but he saith, that this meate was Christ: Mark that he Says not only, They did eat the same meat that we eat, but he Says, 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 Papistes say:
and not only so, but to show that christ is not a corporal meat, as the Papists say:
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he saith, he is a spirituall meate, as we say; therfore you see that we do not eate him corporally, no more than our Fathers,
he Says, 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 do 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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Agayne, for the signes to be turned into the thing signified by thē, 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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& makes it no Sacrament, because there is no signe: for euery Sacrament doth cōsist of a signe, and a thing signified;
& makes it no Sacrament, Because there is no Signen: for every Sacrament does consist of a Signen, and a thing signified;
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the signe is euer an earthly thing, and that which it signifieth is a heauenly thing.
the Signen is ever an earthly 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 verie Tree for the signe, and Christ the thing signified by it.
This shall appear in all Examples, as in Paradise there was a very Tree for the Signen, 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 Passe-ouer there was a Lambe, and Christ. In the Saboth there was a day of rest, & eternall rest.
In the Passover there was a Lamb, and christ. In the Sabbath there was a day of rest, & Eternal rest.
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In the Sacrifices there was an offering of some beast, and the offering of Christ. In the Sanctuarie there was the holy place, and heauen.
In the Sacrifices there was an offering of Some beast, and the offering of christ. In the Sanctuary there was the holy place, and heaven.
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In the Propitiatorie there was the goldē couering ▪ & 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 ▪ & 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 a Doue, & the holy Ghost. In the Manna there was Bread, and Christ. In the Apparition there was a a Dove, & 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;
In Baptism there is very water which washes us, and Christ's blood washing us;
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so in the Supper of Christ there is very Bread & Wine for the signe, & the body and bloud of Christ for the thing signified,
so in the Supper of christ there is very Bred & Wine for the Signen, & the body and blood of christ for the thing signified,
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or else this Sacramēt is against the nature of all other Sacraments.
or Else this Sacrament is against the nature of all other Sacraments.
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Againe, there must be a proportion betweene the Passe ouer and the Lords Supper, because this was figured by the other.
Again, there must be a proportion between the Pass over and 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, and a Lambe, which name is giuen to himselfe, because he came like • Lambe, and died like a Lambe.
so christ instituting his Supper, left bred and wine, and a Lamb, which name is given to himself, Because he Come like • Lamb, and died like a Lamb.
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Agayne, if Christes verie bodie were •ffered in the Sacramēt, thē it were not a Sacrament, but a Sacrifice;
Again, if Christ's very body were •ffered in the Sacrament, them 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, and therefore we say our Sacrifice, and Christes Sacrament.
for in a Sacrifice we give, & in a Sacrament we receive, and Therefore we say our Sacrifice, and Christ's Sacrament.
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Agayne, euerie Sacrifice was offered vpon an Altar.
Again, every Sacrifice was offered upon an Altar.
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Now marke the wisedome of the holy Ghost, least we 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 deuill hath kept the name of Altar, that we 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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Agayne, if the bread were Christes flesh, and the wine his bloud, as these two are separate one from the other;
Again, if the bred were Christ's Flesh, and the wine his blood, as these two Are separate one from the other;
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so Christes flesh should be separate from his bloud, but his bodie is not deuided, for then it were a dead body.
so Christ's Flesh should be separate from his blood, but his body is not divided, for then it were a dead body.
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Agayne, 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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Agayne, I would aske, whose are this whitenes, and hardnes, and roundnesse, and coldnesse? 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 roundnesse, and coldnes of Christes bodie:
and hardness, and roundness, and coldness of Christ's body:
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therefore it must needes be the whitenesse, and hardnesse, and roundnesse, and coldnesse of the bread,
Therefore it must needs be the whiteness, and hardness, and roundness, and coldness of the bred,
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or else qualities should stand without substāces, 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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Agayne, as Christ dwelleth in vs, so he is eaten of vs, but he dwelleth in vs onely by faith.
Again, as christ dwells in us, so he is eaten of us, but he dwells in us only by faith.
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Ephes. 3. 17. Therefore he is eaten onely by faith. Agayne, none can be saued, without the communion of the body of Christ:Ephesians 3. 17. Therefore he is eaten only by faith. Again, none can be saved, without the communion of the body of christ:
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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 be 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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Agayne, Christ sayth not, this wine, but this cup, and therefore by their conclusion, not onely the wine should be •urned into bloud, but the cup to.
Again, christ say not, this wine, but this cup, and Therefore by their conclusion, not only the wine should be •urned into blood, but the cup to.
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Again, Paul saith, They which receiue vnworthilie, receiue their owne damnation.Again, Paul Says, They which receive unworthily, receive their own damnation.
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But if it were the flesh of Christ, they should rather receiue saluation than dānation, because Christ sayth, He that eateth my flesh and drinketh my bloud hath life euerlasting. But if it were the Flesh of christ, they should rather receive salvation than damnation, Because christ say, He that Eateth my Flesh and Drinketh my blood hath life everlasting.
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Agayne, if they would heare an Angell from heauen:
Again, if they would hear an Angel from heaven:
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when Christes bodie was glorified, an Angell 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,
when Christ's 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 else he might haue been there, though he was risen.
or Else he might have been there, though he was risen.
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Agayne, why doe they say in receiuing this Sacrament euer since the Primitiue Church, Lift vp your hearts, if they haue all in their mouthes? To end this controuersie:
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 said to Christ, Whither shall we go from thee? I meane we need not to goe to any other expositor of Christ than Christ himselfe. Therefore marke what he sayth:
Here we may say as the Disciples said to christ, Whither shall we go from thee? I mean we need not to go to any other expositor of christ than christ himself. Therefore mark what he say:
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At first when Christ said, that he was the bread of life, & that all which would liue must eate him, they murmured vntill he expounded his words; At First when christ said, that he was the bred of life, & that all which would live must eat him, they murmured until he expounded his words;
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and how did he expoūd his wordes? Thus, He that commeth vnto me hath eaten,
and how did he expound his words? Thus, He that comes unto me hath eaten,
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and he that beleeueth in me hath drunke. and he that Believeth in me hath drunk.
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After whē he instituted this Sacramēt, 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 thē before, that to eate his body, and to drinke his bloud, was nothing but to come to him, & 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, & 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 plainlie sayd, This is my body; so it is plainlie said, these wordes are spirite: that is, they must be vnderstood spiritually, and not literally.
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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But if it be flesh indeed, why do they not satisfie the simple people, how they may eate this flesh in Lent,
But if it be Flesh indeed, why do they not satisfy the simple people, how they may eat this Flesh in Lent,
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when they forbid thē to eate any flesh, they must needes eate it doubtfully, and he which doubteth sayth Iames, receaueth nothing:
when they forbid them to eat any Flesh, they must needs eat it doubtfully, and he which doubteth say James, receiveth nothing:
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therefore he which eateth the Masse receiueth nothing.
Therefore he which Eateth the Mass receiveth nothing.
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I did not alledge the Fathers in my Sermon, but if any suspend his assent, till they bring in their verdit, let him heare thē make cōfessiō of their beleefe.
I did not allege the Father's in my Sermon, but if any suspend his assent, till they bring in their verdict, let him hear them make Confessi of their belief.
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Augustin sayth, the Lord doubted not to say, this is my body, when he gaue onely a signe, or Sacrament of his body. Augustin say, 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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Tertulian saith, this is my body, that is, a signe of my body. Ambrose sayth, the bread and wine remayne still the same thing that they were. Tertullian Says, this is my body, that is, a Signen of my body. Ambrose say, 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 own 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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Origene sayth, the bread that is sanctified with the word of God, as touching the materiall substance thereof goeth into the bellie, Origen say, 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 forth agayne 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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Cyprian sayth, the Lord calleth bread made of many graines, his body, & called wine made of many grapes, his bloud. Cyprian say, the Lord calls bred made of many grains, his body, & 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 withdraw his disciples from corporall and fleshly 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 & naturall. Chrysostom Says, God gives us things spiritual under things visible & natural.
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And againe, being sanctified, it is deliuered from the name of bread, & is exalted to the name of the Lords bodie, And again, being sanctified, it is Delivered from the name of bred, & 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 substance of the bread, nor nature of the wine cease to be, more thā 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, doe not these Fathers speake as plaine as we? Canst thou auouch.
Tell us, Papist, do not these Father's speak as plain as we? Canst thou avouch.
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Transubstantiation more flatly than they denie it? How had this heresie bene chased, if the diuel had hatched it in their time?
Transubstantiation more flatly than they deny it? How had this heresy be chased, 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 body of Christ is in the Sacrament, is not found 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 bene better to leaue euerie man to his owne coniecture, as they were before the Councell of Laterane, than to bring in such a question. Tonstal Says, It had be 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 gospel that any Priest in these dayes doth consecrate the verie 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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Here is fulfilled, Out of thine owne mouth I will condemne thee. But we will not carry the matter so, because a iudge must haue two eares, therefore now let them 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 be 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 do they proue it? If they contēd it is a myracle, they must shew 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 euerie myracle may be 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 wōder, as though we did see some thing to wonder.
and the word signifies a wonder, as though we did see Some thing to wonder.
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And the Iewes crauing a myracle, saide, Shewe 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 shew that a myracle may be 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 extraordinary 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 and wine be turned into flesh and bloud, then myracles are as common as Sacramēts,
for if the bred and wine be turned into Flesh and blood, then Miracles Are as Common as Sacraments,
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and so because they haue Masse euerie day, they should worke myracles euery day.
and so Because they have Mass every day, they should work Miracles every day.
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Lastly, this seemeth strange, that Augustine, whom they so much honor, 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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& yet amongst all, speakes not of this; therefore then it was counted no myracle: but Paul speakes of lying myracles, and this is one of them.
& 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, & therfore he doth.
If they say that christ can turn bred and wine into his body, & Therefore he does.
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First they must proue that he will: for they can doe many things themselues which they doe 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, If thou wilt thou Canst.
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But the question which they thinke can not be answered, like their inuincible Nauies, is this.
But the question which they think can not be answered, like their invincible Navies, is this.
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If the bread be not his bodie, why doth he call it his bodie? Resolue this knot & al is cleere.
If the bred be not his body, why does he call it his body? Resolve this knot & all is clear.
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Marke then and we will loose it as well as we cā: He saith, This is my bodie, as he saith after, which is broken for you. Mark then and we will lose it as well as we can: He Says, This is my body, as he Says After, which is broken for you.
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Why? his bodie was not broken before he suffered, how did he say then, which is broken, before it was broken? There is no sense of it but this, the bread was broken,
Why? his body was not broken before he suffered, how did he say then, which is broken, before it was broken? There is no sense of it but this, the bred was broken,
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and signified that his body 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 needs 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 indeed when the bread was broken, so the bread could not be his body 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 bene broken when the bread was broken: yet let them obiect what they can.
for then his body should have be broken when the bred was broken: yet let them Object what they can.
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If (say they) the bread and wine be not changed into his bodie and blood, why doth he speak so darkly? he might haue spoken plainer.
If (say they) the bred and wine be not changed into his body and blood, why does he speak so darkly? he might have spoken plainer.
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I answere, though this seeme darke to Papists, 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 Transubstātiation 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 sticke 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 Christs phrase, whensoeuer they doubted vpon any of his speeches, they were wont to come vnto him,
until they were acquainted with Christ phrase, whensoever they doubted upon any of his Speeches, they were wont to come unto him,
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and say, master, what is the meaning? but they were vsed to such phrases:
and 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, especially 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 Lamb the Passeouer, in place wherof this Sacrament succeeded, and therefore presently 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 Angel passed ouer the houses of the Israelites, and strooke the Aegyptians: 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 & wine is of Christs body therfore Christ called the Lambe the Passeouer,
and yet Because the Lamb was a Signen of this Passover, as the bred & wine is of Christ body Therefore christ called the Lamb the Passover,
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as he calleth the bread and wine his bodie.
as he calls the bred and wine his body.
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Againe, Circumcision is called the Couenant, & yet Circumcision was nothing but the cutting away of a skin:
Again, Circumcision is called the Covenant, & yet Circumcision was nothing but the cutting away of a skin:
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but the Couenant is, In Abrahams seede all nations shall be blessed, I will be their God,
but the Covenant is, In Abrahams 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 & worship me. and they shall be my people, I will defend and save them, and they shall serve & worship me.
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This is not Circumcision, & yet as though Circumcision were the Couenant it selfe, it is called the Couenant,
This is not Circumcision, & 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 bodie, because they signifie Christs bodie.
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 minde, 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 Christs bodie.
so the bred and wine Are called Christ's body, Because they signify Christ 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, He which beleeueth in the Sonne, shall be saued this is not a Cup,
but the new Testament is, He which Believeth in the Son, shall be saved this is not a Cup,
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and yet as though the Cup were the new Testament it selfe, it is called the new Testament,
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 & wine are called Christes bodie, because they signifie Christs body.
Because it signifies the new Testament: so the bred & wine Are called Christ's body, Because they signify Christ body.
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They which knew 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 Testamēt, though Christ called it the new Testament; could they not as well vnderstand, that the bread and wine were not Christs body,
that the Cup is not the new Testament, though christ called it the new Testament; could they not as well understand, that the bred and wine were not Christ body,
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though Christ called thē his bodie? As they vnderstood these speeches, so they vnderstoode this speech;
though christ called them his body? As they understood these Speeches, so they understood this speech;
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therfore they which say, that the bread and wine are Christes bodie, because Christ saith, This is my bodie. may as well say, that the Lambe is the Passeouer,
Therefore they which say, that the bred and wine Are Christ's body, Because christ Says, This is my body. may as well say, that the Lamb is the Passover,
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because Christ calleth it the Passe ouer, that Baptisme is regeneration, because Paul calleth it regeneration, that the Cup is the new Testament,
Because christ calls it the Pass over, 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 euerie 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 selfe, more than al 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 then the bush at the dore, is the wine in the seller.
no more then the bush At the door, is the wine in the seller.
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If I cal the Prince a Phoenix, the Vniuersitie a Fountain, the Court a Peacocke, 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 vnderstand me, and not vnderstand Chrst? 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 intricate, and incredible speech had this beene for them to vnderstand grosly, & literally? Would they think, that they did eate Christes body,
and intricate, and incredible speech had this been for them to understand grossly, & literally? Would they think, that they did eat Christ's body,
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when his bodie stoode before them, and he had told them before, that his bodie was like their bodie? Nay, this would •aue 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 •aue required more words,
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and made •hem come againe, with Master, what 〈 ◊ 〉 the meaning? for they were not so •structed yet before the resurrection, •o beleeue euerie thing without que••ioning,
and made •hem come again, with Master, what 〈 ◊ 〉 the meaning? for they were not so •structed yet before the resurrection, •o believe every thing without que••ioning,
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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 said that he had meate, and they coulde 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 would haue asked, what meate is this which we see not? How can euerie one of vs eate his bodie,
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 bodie, and that bodie is whole when we eate it? Loe, he standeth before vs and saith, that his bodie is like vnto ours,
and yet he hath but one body, and that body is Whole when we eat it? Loe, he Stands before us and Says, that his body is like unto ours,
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and yet hee 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 bodie: and yet his bodie 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 bodie 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 cannot? Thus they would haue questioned, if they had not beene vsed to such phrases:
for ours cannot? 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 rock,
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 picke 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 said that bread was his bodie: for he had told them before, that he 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 bodie cannot eate spiritually, no more then the soule can eate corporally,
Now the bred of Eternal life is not eaten with teeth, for the body cannot eat spiritually, no more then the soul can eat corporally,
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and therefore he is such a bread as is eaten with faith, and so himselfe saith in the Gospel of Iohn. Marke this eating by faith,
and Therefore he is such a bred as is eaten with faith, and so himself Says 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 indeed need not faith to chew them, for the teeth can chew thē well enough.
Flesh and blood indeed need not faith to chew them, for the teeth can chew them well enough.
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Therfore if the bread and wine were the bodie 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 bodie, yea the Mice might eate it as well as men,
but all which have teeth might eat Christ body, yea the Mice might eat it as well as men,
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for they eate the same bread that we do, as well after it is consecrated, as before.
for they eat the same bred that we do, as well 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 vppon these wordes of Christ, This is my bodie, which hee 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 receiue that bodie which was mortall, or that bodie which is glorified;
whither they receive that body which was Mortal, or that body which is glorified;
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because one of these bodies they must needs receiue, either his mortall bodie, or his glorified bodie. 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 bodie, the mortal bodie wil not profite 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 food is but for this mortall life, neither hath Christ a mortall bodie 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 changed to an immortall bodie, therefore they cannot receiue the mortall bodie, because Christ hath not a mortall bodie to giue them.
Because it is changed to an immortal body, Therefore they cannot receive the Mortal body, Because christ hath not a Mortal body to give them.
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If they say that they receiue his glorified bodie, then they must she from this Text,
If they say that they receive his glorified body, then they must she from this Text,
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for at that time Christ had no glorified bodie.
for At that time christ had not glorified body.
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When this Sacrament was instituted, and Christ said This is my bodie, his bodie was not glorified,
When this Sacrament was instituted, and christ said This is my body, his body was not glorified,
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because the Sacrament was instituted before his death, and his bodie was glorified after his resurrection.
Because the Sacrament was instituted before his death, and his body was glorified After his resurrection.
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Therefore if they receiue the same bodie which the Apostles receiued, as they say they do ▪ they cānot receiue a glorified body,
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 bodie to communicate vnto them.
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 receiue a bodie neither 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 bodie, iudge you. Here they stand like a foole, which cannot tell one his tale;
if christ hath any such body, judge you. Here they stand like a fool, which cannot tell one his tale;
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Nebucadnezar 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 said, This is my bodie. Marke saith, he spake to them, that is, to his Disciples: Beside, I ask them to whom christ spoke when he said, This is my body. Mark Says, he spoke to them, that is, to his Disciples:
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well then, if these wordes, This is my bodie, were not spoken to the signes, but to the persons, not to the bread and wine, but to the receiuers:
well then, if these words, This is my body, were not spoken to the Signs, but to the Persons, not to the bred and wine, but to the Receivers:
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as the words which follow, Do this in remembrance of me:
as the words which follow, Do this in remembrance of me:
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if these wordes were not spoken to the bread and wine, then it is plaine that they doe not change the nature of the bread and wine.
if 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 we receiue 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 and 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 and 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 receiue no more than you see:
or that you receive no more than you see:
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for Christ saith, that it is his bodie, and Paul saith, that it is the Communion of Christs bodie and bloud.
for christ Says, that it is his body, and Paul Says, that it is the Communion of Christ body and blood.
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Therefore there is more in Sacramentall bread, than in common breade: though the nature be not changed, yet the vse is changed; Therefore there is more in Sacramental bred, than in Common bread: though the nature be not changed, yet the use is changed;
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it doth not onely 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 receiue bread, so sure we receiue Christ: not only the benefites of Christ, but Christ, although not in a Popish maner:
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 & goods, but with the man himselfe, As the spouse does not marry with the Lands & goods, but with the man himself,
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& being partaker of him, is made partaker of them: so the faithfull do not onely marry with Christes benefites, but with Christ him selfe,
& being partaker of him, is made partaker of them: so the faithful do not only marry with Christ's benefits, but with christ him self,
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& being partakers of him, they are made partakers of his benefites:
& being partakers of him, they Are made partakers of his benefits:
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for Christ may not be diuided 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 said, the Father gaue vs his sonne, and so the Sonne giueth vs him selfe. It is said, the Father gave us his son, and so the Son gives us him self.
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As the bread is a signe of his bodie: so the giuing of the bread is a signe of the giuing of his body.
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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Thus he lyeth before vs like a Pellican which letteth her yong ones sucke her bloud:
Thus he lies before us like a Pelican which lets her young ones suck her blood:
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so that we may say, the Lord inuited vs to Supper, and he himselfe was our meate.
so that we may say, the Lord invited us to Supper, and he himself was our meat.
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But if you aske how this is? I must answere, 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 said, when three men walked in the middest of the fornace, One like the Sonne of God walked amongest them:
Yet as it is said, when three men walked in the midst of the furnace, One like the Son of God walked amongst them:
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So, when the faithfull receiue the Bread and Wine, one like the Sonne of God seemeth to come vnto them, which fils them with peace and ioy,
So, 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 receiued, 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 receiuest in earnest a peece of gold, that which thou receiuest is but a peece of gold, 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, & if thou keep not touch with him, happelie it will claspe thee for all that thou art worth;
but now it is a Signen of thy bargain, & 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 receiuest is bread, but this bread is a signe of another matter, which passeth bread.
so that which thou receivest is bred, but this bred is a Signen of Another matter, which passes bred.
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Againe, thou hast an Obligation in thy hand, & I aske thee, what hast thou there? and thou saiest, I haue here an hundreth pounds:
Again, thou hast an Obligation in thy hand, & I ask thee, what hast thou there? and thou Sayest, I have Here an Hundredth pounds:
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why (say I) there is nothing but paper, ynke, and waxe:
why (say I) there is nothing but paper, ink, and wax:
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oh but by this saiest 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 receiue the vertue of Christs body & bloud by faith,
So Beloved, this is as good, that under these Signs, you receive the virtue of Christ body & blood by faith,
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as if you did eate his bodie, and drinke his bloud indeede, which is horrible to thinke that any should deuour their god, thinking thereby to worship him:
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:
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neuer any Heretike nor Idolater conceiued so grosly of their God, before the Papist.
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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Al the Apostles say, that it was needfull that Christ should take our flesh but no Apostle saith, that it is needfull that we should take Christs flesh;
All the Apostles say, that it was needful that christ should take our Flesh but no Apostle Says, that it is needful that we should take Christ Flesh;
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for all the blessings of Christ are apprehended by faith, and nothing is fit to apprehēd him whom 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 therfore one of their own pillars said, Beleeue, & thou hast eaten.
and Therefore one of their own pillars said, Believe, & thou hast eaten.
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Faith doth more in Religion than the mouth, or else we might say with the woman, Blessed are the brests which gaue thee sucke, and so none should be blessed but Mary: but Mary was not blessed,
Faith does more in Religion than the Mouth, 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 bodie, but because Christ was in her heart, and least this should seeme 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 heard the womā say, Blessed are the brests which gaue thee sucke, he replied vnto her, Blessed are they which heare the word of God,
When christ herd 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 (sayth Christ) as though the rest were no kin to him in heauen,and keep it, these Are my brothers, and Sisters and mother (say 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, & thou shouldest say as this woman, Blessed is the bodie which hath thee in it, nay would Christ say, Blessed is the heart which hath me in it.
Thus if christ were in thy body, & 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 bodie,
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 bellie, 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 he••• and light profite vs, nay, it doth vs more good, because it is so farre off:
or Else cannot his he••• 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 go frō 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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therfore away with this carnall eating of spiritual things.
Therefore away with this carnal eating of spiritual things.
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Many daughters haue done vertuously, but thou (saith Salomon surpassest thē all. So, many hereticks haue spokē absurdly, Many daughters have done virtuously, but thou (Says Solomon surpassest them all. So, many Heretics have spoken absurdly,
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but this surpasseth thē all, that Christ must be applied like Phisicke, as though his bloud could not profit vs,
but this Surpasses them all, that christ must be applied like Physic, as though his blood could not profit us,
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vnles we did drinke it, and swallow it as a potion.
unless we did drink it, and swallow it as a potion.
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Is this the Papistes 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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therfore if you would know whither Christes body be in the Sacrament, I say vnto you as Christ sayd 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 appointed our eyes to be iudges, for as the spirite discerneth spirituall obiectes, so sense discerneth of sensible obiectes.
In visible things, God hath appointed our eyes to be judges, for as the Spirit discerneth spiritual objects, so sense discerneth of sensible objects.
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As Christ taught Thomas to iudge of his body, so may we & so should they:
As christ taught Thomas to judge of his body, so may we & so should they:
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therfore if you cānot see his body, nor feele his body, you may gather by Christ 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 saying to Thomas, that he would not have you believe that it is his body,
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for my body (saith Christ) may be seene, & felt. And thus Trāsubstātiatiō is foūd a lyer.
for my body (Says christ) may be seen, & felt. And thus Transubstantiation is found a liar.
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Now if you aske me, why Christ calleth the signe by the name of the thing it selfe I aske thee agayne.
Now if you ask me, why christ calls the Signen by the name of the thing it self I ask thee again.
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Mayst thou say ▪ when thou seest the picture of the Queene, this is the Queene,
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 Lyō, this is a Lyon:
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 bodie?
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 euerie 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 stūble at this, more thā 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 reuerentlie, sincerelie,
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 holilie, as if Christ were there present in bodie and bloud himselfe.
and holily, as if christ were there present in body and blood himself.
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And surelie, as he which defaceth the Queenes Seale, is cōuicted of contempt and treason to her owne person;
And surely, as he which defaceth the Queens Seal, is convicted of contempt and treason to her own person;
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so he which prophaneth these Seales of Christ, doth not worship Christ, but despise him,
so he which prophaneth these Seals of christ, does not worship christ, but despise him,
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and that contempt shall be required of him, as if he had contemned Christ him selfe.
and that contempt shall be required of him, as if he had contemned christ him self.
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This is the reason, why Christ calleth the signes of his body, his body, to make vs take this Sacrament reuerentlie,
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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because we are apt to cōtēne it, as the Iewes did their Manna.
Because we Are apt to contenne it, as the Iewes did their Manna.
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It followeth, Do this in remembrance of me, that is, these signes shal be a remēbraunce 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 shal remember the woūding of my body; 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 remembraunce 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 remembraunce is not of things present, but of things absent;
Because remembrance is not of things present, but of things absent;
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we remember not, but we see that which is before vs. This might put the Papists in remembrance that Christ is not sacrificed now,
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 we do but remember his sacrifice: this is not Christes sacrifice, but a remembraunce of his sacrifice;
when we do but Remember his sacrifice: this is not Christ's sacrifice, but a remembrance of his sacrifice;
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he was sacrificed before, and now it is applied, least his sacrifice should be in vayne.
he was sacrificed before, and now it is applied, lest his sacrifice should be in vain.
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This was done once reallie, when he offered himself vpō the Crosse, therfore that offering was called a sacrifice, because he was sacrificed indeed; 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, therfore it is called a 〈 ◊ 〉 This is not a sacrifice of Christ,
but Because it is but a remembrance of his sacrifice, Therefore it is called a 〈 ◊ 〉 This is not a sacrifice of christ,
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but a sacrifice of our selues.
but a sacrifice of our selves.
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Least we should take it to be a sacrifice of Christ, Christ himselfe calleth it a remembrance of his sacrifice, Do this in my remembraunce. Here is our worke;
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. Here is our work;
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as Christ hath done, so must we doe, so we minister, and so you receiue we can giue you nothing but that which we haue receiued from him, as Paule saith.
as christ hath done, so must we do, so we minister, and so you receive we can give you nothing but that which we have received from him, as Paul Says.
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Therfore if Christ did not giue his mortall body which stood before them, and could not profit them,
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 thē, and when it was glorified ascended vp vnto heauen,
nor his glorified body, which was not glorified them, and when it was glorified ascended up unto heaven,
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and there abideth, how cā these iugling Priestes make their God again which made them? They can no more turne wine into bloud,
and 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 world.
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 bodie vpō 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 be ascended, yet many seeke his body vpon earth: but as they could not finde Elias body, so these can not finde Christes 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's 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 vpon earth, as they say, should we 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 Marie, Touch me not, because his bodie was glorified, that is, not to be 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 we read of none which touched his bodie after it was risen, but onelie Thomas, to settle 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 suborne no witnesses;
Thus you see we need to suborn no Witnesses;
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for euery word in this text which they alledge for Trāsubstantiatiō, doth make against Trāsubstantiatiō, 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 Publicā & tasker) about which the Papists are at such ciuill warres among themselues, as about this transubstātiatiō.
There is no question in Popery (except Purgatory the Popes Publicam & tasker) about which the Papists Are At such civil wars among themselves, as about this transubstantiation.
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They cannot tell whē the chāge beginneth, nor what manner of chāge it is, nor how lōg the chāge continueth, som 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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& some another, like the Midianites which fought one against another. And no maruaile though their consciēces stagger about it:
& Some Another, like the midianites which fought one against Another. And no marvel though their Consciences stagger about it:
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for to shew 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 Trāsubstātiation 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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& thē a Pope set it first on foote so it came out of Rome the grādame of all heresies,
& them a Pope Set it First on foot so it Come out of Room the Grandmother of all heresies,
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and for wāt of Scriptures, hath been defended with fire, and sword, and swallowed moe Martirs,
and for want of Scriptures, hath been defended with fire, and sword, and swallowed more Martyrs,
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than all the gulfes of the Papall sea beside.
than all the gulfs of the Papal sea beside.
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Now, when the doctrines of men go 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 graūt but this to Innocentius, as the Papists do, that the bread and wine are changed into Christes body.
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 Christs body is not ascended vp to heauen, because it remaineth vpō earth,
First, it will follow, that Christ body is not ascended up to heaven, Because it remains upon earth,
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and so one of the Articles of our fayth shall be falsified, which saith, He is ascēded into heauē or if he be ascēded,
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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& descended agayne, another 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.
& descended again, Another 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 Sacramēt, 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 euerie Sacramēt.
nay, he must have so many bodies as there be bits in every Sacrament.
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Thirdly, it will follow, that his bodie is diuided from his soule, and consequētly is a dead bodie,
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 onely changed into body, and not into his soule.
Because the bred is only changed into body, and not into his soul.
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Fourthly, at will follow, that the wicked and prophane, and reprobate, may receiue Christ as well as the godly,
Fourthly, At 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 Christs sacrifice once for all was not sufficient, because we must sacrifice him againe,
Fifty, it will follow, that Christ sacrifice once for all was not sufficient, Because we must sacrifice him again,
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and breake his bodie & shed his bloud, as the Iewes crucified him vpon the Crosse.
and break his body & shed his blood, as the Iewes Crucified him upon the Cross.
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Sixtly, it will follow, that the bread being turned into the body of our redeemer, hath a part of our redemption as well as Christ. Seauenthly, it will follow, that Christ did eate his owne bodie:
Sixty, it will follow, that the bred being turned into the body of our redeemer, hath a part of 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 eat 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 shalbe the creator of his creator, because he makes him which made him:
Lastly, it will follow, that a Massing Priest shall the creator of his creator, Because he makes him which made him:
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all these absurdities are hatched of Transubstantiation.
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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& they are like the man which began to build and could not finish it.
& they Are like the man which began to built and could not finish it.
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When I see the Papist in so many absurdities for intertaining one error, me thinks he seemeth like a Collier which is grimed with his owne coales.
When I see the Papist 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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Therefore as in manners we should think of Peters saying, Whether is it meete to obey God or men? So in doctrines we 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 men.
whither it be meet to believe God or men.
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Thus you haue heard the author of this Sacrament, the Lord Iesus; the time when it was instituted, in the night that he was betraied;
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;
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the manner how it was instituted, after thanks giuing; the end why it was instituted for a remembrance of his death;
the manner how it was instituted, After thanks giving; the end why it was instituted for a remembrance of his death;
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and the discouery of Transubstantiation, one of the last heresies which Babylō hatched.
and the discovery of Transubstantiation, one of the last heresies which Babylō hatched.
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Now they which haue been Patrons of it before, should do like the father and mother of an Idolatrer, that is, lay the first hand vpon him to shorten 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 shorten his life. Thus I end.
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Thinke what account ye shall giue of that ye haue heard. The end of the first Sermon.
Think what account you shall give of that you have herd. The end of the First Sermon.
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A TREATISE OF THE LORDES SVPPER. The second Sermon. 1. Cor. 11. vers. 25. 26. 27. 28. 25 After the same manner also he tooke the cup, whē he had supped, saying.
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.
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This cup is the New Testamēt in my bloud: this doe as oft as ye drinke it, in remembraunce of me.
This cup is the New Testament in my blood: 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 guiltie 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 Lordes Table,
Here I am to speak of the second service (as it were) At the lords Table,
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and of that preparatiō which is like the Wedding garment, that euerie man must bring vnto this banquet.
and of that preparation which is like the Wedding garment, that every man must bring unto this banquet.
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These wordes are diuerslie repeated of the Euangelistes. Here it is said, 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 mētion 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 writing, without a signet.
Because the seal is Set unto them, which before this Sacrament was not sealed, but like a bore writing, without a signet.
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This word Testament, doth implie a promise, and therefore teacheth vs, that the Sacrament doth cōfirme and strēgthen,
This word Testament, does imply a promise, and Therefore Teaches us, that the Sacrament does confirm and strengthen,
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and nourish our fayth, because it sealeth the promise which we should beleeue.
and nourish our faith, Because it Sealeth the promise which we should believe.
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Here is to be noted, that Christ doth not onely speake of a Testament but he calleth it a New Testamēt, 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 agayne:
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 chaunged 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 euē now she was shadowed with a thousand Ceremonies, & now they are gone from her,
but a New Testament, Because even now she was shadowed with a thousand Ceremonies, & now they Are gone from her,
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like a myst at the Sunne rising.
like a mist At the Sun rising.
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As Christ calleth loue a New Commaundement, because he 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 Testament.
so he calls the promise of salvation a New Testament.
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Because as it was renewed to Sem, and after renewed to Abraham, and after renewed to Dauid, so now he renewed it agayne:
Because as it was renewed to Sem, and After renewed to Abraham, and After renewed to David, so now he renewed it again:
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which should bee alwaye new and fresh vnto vs. Euerie Testament is confirmed with bloud;
which should be alway new and fresh unto us Every Testament is confirmed with blood;
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the old Testament was confirmed by the bloud of Goats, and Bullockes, and Rammes, but the New Testament is confirmed by the bloud of Christ, My bloud (saith Christ) is the bloud of 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:
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nay This Cup (sayth Christ) is the New Testament. You may see thē that they may gather as well out of Christes wordes, that the Cup is the New Testament,
nay This Cup (say christ) is the New Testament. You may see them that they may gather as well out of Christ's 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 he 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 old 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 Priesthood 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 raise Samuell out of his graue.
and take their bodies out of the earth, as the Witch would raise Samuel out of his graven.
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Therfore they which retaine Ceremonies, which should be abrogated, reliques of Iudaisme, or reliques of Papisme, may be said to violate the sepulchers of the dead, 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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and disturbe the deceased, like the Witch, which presumed to raise Samuell out of his graue.
and disturb the deceased, like the Witch, which presumed to raise Samuel out of his graven.
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This Testament is called a Testament in bloud, because the Testament and will of a man is cōfirmed, 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 cōfirmed 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 Christes bloud had not been shed, this Testament made vnto vs had been vnprofitable,
If Christ's blood had not been shed, this Testament made unto us had been unprofitable,
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as the Testamēt of a Father is to his Sonne, if the Father should not dye but liue.
as the Testament of a Father is to his Son, if the Father should not die but live.
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Therefore the Apostle sayth, without shedding of bloud there is no remission of sinnes. Therefore the Apostle say, without shedding of blood there is no remission of Sins.
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Therfore the Testament or couenaunt 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 feale of that bloud, to witnes that it was shed.
and the two Sacraments Are a feale 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 Testamēt 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 hee which addeth or detracteth hath a curse in Gods booke. for he which adds or detracteth hath a curse in God's book.
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Therefore Christ when he instituted this Sacrament, commanded, do 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, Do this in remembrance of me, and should see how they handle the matter in their Masse, could see nothing to remember Christ by, but a vaile to hide Christ from him.
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, but a veil to hide christ from him.
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Therfore this commandement was repeated againe when he gaue the wine, Do 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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Surely Christ did foresee that some proud Heretiks 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 Commandement of Christ, as flatly as Saul brake the commandement of Samuel. Samuel commanded him to kill the fat & 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 & the lean:
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Saul killed the lean, 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, Drinke you all of this, they say drink 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 and wine to all, they giue the bread to all, & the wine to some:
christ gave the bred and wine to all, they give the bred to all, & the wine to Some:
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their Priests receiue all, but the people must content themselues with halfe:
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? Doe they think to hemme Christ in their Masse,
Is this the Church which cannot err? Do they think to hem christ in their Mass,
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and shut his ordinance out of their Masse? The Souldiers diuided Christes coate, but these diuide his bodie,
and shut his Ordinance out of their Mass? The Soldiers divided Christ's coat, but these divide his body,
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and separate the bread & wine which Christ hath ioyned. Paul speaketh of heretikes which taught, Touch not, tast not, handle not:
and separate the bred & wine which christ hath joined. Paul speaks of Heretics which taught, Touch not, taste not, handle not:
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so these say, touch not, tast not, handle not, when they should say, Touch, and tast,
so these say, touch not, taste not, handle not, when they should say, Touch, and taste,
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and handle, Of all Heresies either old or new, there is none so iniurious to the common people,
and handle, 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 Councels;
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 thē; they may not be buried without a mortuarie;
they may not examine that which is taught them; they may not be buried without a mortuary;
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they may not drinke at the Cōmunion, as though their Priestes 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 Anantas, the Priestes 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 Sonnes 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 yee may know who succeed the Pharisies, they haue fulfilled that which the Pharisies did, that is, By their owne Commandements they haue made the Commandement of God of no effect.
Thus that ye 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.
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For whereas the purpose of Christ was to tye our faith wholly to himselfe, that we should not seek for any thing without him, knowing that the maintenāce of this life hath need both of meat and drinke, to teach vs that all sufficiencie is in himselfe, by bread and wine he sheweth, that he is in stead both of meat and drinke, that is, in stead of al: 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 and 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 said of a horrible and odious crime, Consider the matter and giue sentence:
Therefore as it is said of a horrible and odious crime, Consider the matter and give sentence:
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so I wish all to consider this Innouation, and giue sentence of it.
so I wish all to Consider this Innovation, and give sentence of it.
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Can there be any clearer contradiction to the Word, or bolder checke to Christ, than when he saith, Drinke you all of this: to say;
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;
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drinke not all of this? It is euen as when God said, Ye shal die, the diuell said, yee shall not die. Shall we go now to a Counsell,
drink not all of this? It is even as when God said, You shall die, the Devil said, ye 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 be like Christ doctrine? I do verely thinke that none here is so simple but that he seeth, that if any thing can be 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, & their beckes, and their nods,
and their Altars, and their pix, and their incense, & their becks, and their nods,
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and their turnings, all this is more then Christ did, and therefore the Prophet may say againe, Who hath required this of you? Did Christ commaund you to do more then he did,
and their turnings, all this is more then christ did, and Therefore the Prophet may say again, Who hath required this of you? Did christ command you to do more then he did,
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and not do as he did? Therfore let them which haue eyes to see, be thankfull for their light,
and not do as he did? Therefore let them which have eyes to see, be thankful for their Light,
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when they heare how blind they were, whom 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 fruit of this Sacrament is noted in these words, Which is broken for you, which is shed for you, that is (as Matthew interpreteth) 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 interpreteth) shed for the remission of Sins.
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As al was made for vs, so al which Christ spake, he 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 benefite, that the way to heauen is called a narrow way, as though all these pains did ransome but a smal number, and 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, and certain order of men.
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All are not saued by Christ death, but all which are saued, are saued by Christs death:
All Are not saved by christ death, but all which Are saved, Are saved by Christ death:
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his death is sufficient to saue all, as the sun is sufficient to lighten all: but if anie man winke, 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, & will not receiue, Christ will not thrust him into Heauen,
so, if any man contemn, & will not receive, christ will not thrust him into Heaven,
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but euerie 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 (saith Christ) but you would not. Stretch forth thy hand, and here is Christes hand, which takes I would (Says christ) but you would not. Stretch forth thy hand, and Here is Christ's hand, which Takes
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<2^PAGES^MISSING> make thee quake and tremble if thou shouldst see but another so dismēbred before thy face? Thou hast no comfort now but this,
<2^PAGES^MISSING> 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 be free;
when I have suffered I shall be free;
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before to morrow at this time all my paine will be past, though my shame continue and my children be 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 euery one here had committed reason against the King of Kings, and stood condemned for it, not to suffer and then to be free,
and every one Here had committed reason against the King of Kings, and stood condemned for it, not to suffer and then to be free,
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like them which breake the lawes of men, but to suffer and suffer, and euer to suffer all that the diuels would heape vpon vs. Then came the mercie of GOD for Christ which shed his blood,
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 said as Esaiah said to Hezekiah, Thou shalt not die but liue, loose him, let him go, 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 we were stayed like the widdowes sonne when hee was carried to his graue. This is the benefite of Christs 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 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 and grieuous, that no ransome could counteruaile it, vnlesse GOD himselfe had suffered for vs. Being in this extremitie, our fault was so heinous and 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 Angel offered his life for vs, but the Prince himself, which shold 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 we 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 works, 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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therfore we say in our Confession, I beleeue the remission of sins, which I may call the merciful 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 be a satisfaction for our sins by our works, or by our Pilgrimages,
Therefore who but Antichrist durst deprave it? If there be a satisfaction for our Sins by our works, or by our Pilgrimages,
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or by our Masses, or by our penance, let Christ neuer be called a forgiuer, but an exchanger like the Pope, which selleth his pardons.
or by our Masses, or by our penance, let christ never be called a forgiver, but an exchanger like the Pope, which Selleth his Pardons.
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Wretched creatures which will not receiue the Lord when he comes to their dore. Christ saith, take for nothing and they say no, we will not take, but buy.
Wretched creatures which will not receive the Lord when he comes to their door. 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 wil 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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& giue him so manie Pilgrimages, fast so many dayes, heare so many Masses, & pay so many works for it,
& give him so many Pilgrimages, fast so many days, hear so many Masses, & 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, and God is infinite, but our workes are finite, in number and measure,
Our Sins Are infinite, and God is infinite, but our works Are finite, in number and measure,
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how can they answere then to that which exceedeth number and measure? Therefore be content with Iosephs brethrē to take your money again,
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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& say that you haue corne for nothing, that is, you are saued for nothing, or else when you say, I beleeue the remission of sinnes, you lie vnto God,
& 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 satisfaction for sinnes, 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 yee shall eate this bread, and drink this cup, ye shall shew the Lords death till he come.
It follows, As often as ye 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 argumēts against Popish Transubstantiation, like the three witnesses vnder which euerie worde doth stād First we are said to eat bread; then it is not flesh but bread.
Here Are three invincible Arguments against Popish Transubstantiation, like the three Witnesses under which every word does stand First we Are said to eat bred; then it is not Flesh but bred.
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Secondly, we are said to shew the Lords death; then it is but a shew 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 said, 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, Doe 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, Do this in remembrance of me, and to say, so oft as you do this, you shew 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 shew of Christes death, as it is called here,
so that if you call this Sacrament a show of Christ's death, as it is called Here,
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then it is not Christ, or if you call it a remembrance of Christ, as it is called there,
then it is not christ, or if you call it a remembrance of christ, as it is called there,
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yet it is not Christ, but a shew, or remembrance of Christ:
yet it is not christ, but a show, or remembrance of christ:
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but this is such a shew, and remembrance, that the next verse saith, Whosoeuer receiueth it vnworthely, is guiltie of the bodie & bloud of Christ.
but this is such a show, and remembrance, that the next verse Says, Whosoever receiveth it unworthily, is guilty of the body & blood of christ.
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Will yee know who receiueth vnworthily: In verse 29. Paul saith, he discerneth not the Lords bodie:
Will ye know who receiveth unworthily: In verse 29. Paul Says, 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 child, the meat 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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and after the bread seemeth stones to him, and the wine poyson, because his conscience telleth him, I haue receiued vnworthily,
and After the bred seems stones to him, and the wine poison, Because his conscience Telleth him, I have received unworthily,
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before I could say like Dauid, My heart is prepared. My sheep (saith Christ) know my voice: as they discerne Christs words,
before I could say like David, My heart is prepared. My sheep (Says christ) know my voice: as they discern Christ words,
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so they discerne Christs bodie, and therefore so often as they come to the Lords Table, they seeme to come into the Lords presence:
so they discern Christ body, 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 affections, which none cā know, but they that feele,
there they greet and kiss and embrace one Another with affections, which none can know, but they that feel,
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like Iohn, which leaped in the wombe, so soone as Christ came neare him?
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 guiltie of the bodie & bloud of Christ? euen as Iudas was guiltie for betraying him,
Will you know beside, what it is to be guilty of the body & blood of christ? even as Iudas was guilty for betraying him,
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and Pilate for deliuering him, and the Iewes for crucifying him;
and Pilate for delivering him, and the Iewes for crucifying him;
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so they are guiltie which receiue this Sacrament vnworthily, 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 Christs death, they are guilty of their owne death to, as if they had committed two murthers: If they be guilty of Christ death, they Are guilty of their own death to, as if they had committed two murders:
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and therefore Paul saith after, that many of the Corinthians died onely for the vnworthy receiuing 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 them 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 Traitors 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 Christs bloud. Therefore it followeth immediatly, Let a man examine himselfe before he eate of this bread,
Because I am guilty of Christ 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 receiueth this Sacramēt vnworthily, be guiltie of Christes 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's death, like Iudas which hanged himself:
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if these signes be receiued to saluation or damnation like the word, the next lesson is, to examine your selues before you receiue,
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 receiue like the sonne of perditiō, which swallowed the bread and the diuel togither.
lest you receive like the son of perdition, which swallowed the bred and the Devil together.
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Therfore, Let a man examine himselfe, and so let him eate: that is, let him examine first, & receiue after:
Therefore, Let a man examine himself, and so let him eat: that is, let him examine First, & receive After:
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for if we should receiue the bread of the earth reuerētly, how shold we receiue the bread of heauen? When Iehonadab came to Iehu his chariot, he said, Is thy heart vpright as my heart is toward thee? So when we come to the Lords Table, he would haue our hearts vpright to him, for if we should receive the bred of the earth reverently, 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 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 enimies and mockers? The golden Ring sitteth highest at our table, but the wedding garment sitteth highest at this Table.
as his heart is to us, for who feasteth his enemies and mockers? The golden Ring Sitteth highest At our table, but the wedding garment Sitteth highest At this Table.
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It is safer eating with vnwashen hands, than with an vnwashen hart.
It is safer eating with unwashen hands, than 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 cāe out of Egypt: & on the fourteenth 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 cane out of Egypt: & on the fourteenth day After, they were taught to eat him,
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so they had foure dayes respit betweene the choosing, 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 verie waightie, and therfore 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, & summe of all saluatiō in handling: if they did prepare themselues so before they did receiue the figure of this Sacrament,
for now was the actium, & 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 shold we be prepared before we receiue the Sacramēt it selfe? Therfore as Iosiah commanded 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 Paul 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, & repentāce, before they come to this feast.
and love, & Repentance, before they come to this feast.
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By this al may see, first that Paul would haue euerie lay man so skilfull in the scripture, that he be able to examine himself 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 thē which minister the sacramēt, but to al 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 we must examine ourselues, is the law which we should obey:
And the Rule by which we must examine ourselves, is the law which we should obey:
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therfore 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 be examined by the sixe petitions of Christs prayer; our beleefe must be examined by the 12. Articles of faith; our Prayers must be examined by the sixe petitions of Christ prayer; our belief must be examined by the 12. Articles of faith;
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our life must be examined by the ten Cōmaundements of the Law.
our life must be examined by the ten 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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Therfore, before Paules Examine, you had need to learne Christs Search, Search the Scriptures and they wil 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 end, and the necessarie point for which I chuse 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 examination. Secondly, an examination of our selues, Thirdlie, an examination before we come to the Sacrament. Let a man examine himself before he eat. Here is First an examination. Secondly, an examination of our selves, Thirdly, an examination before we come to the Sacrament.
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Touching the first, here Paule sayth, Examine your selues, but in 2. Cor. 13. he doubleth his charge, Prooue your selues, and agayne at next word, Examine your selues; as if he should say, this worke must be done when it is done,
Touching the First, Here Paul say, 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 throughlie done, and therefore we must double our examination, as Paule doubleth his coūsell.
Because it is never throughly done, and Therefore we must double our examination, as Paul doubles his counsel.
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If a mā suspect his enemie, he will trie 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 and try, proue and proue, search and search, for the Angell of darknesse is like an Angell of light, and we haue no way to discouer him, but that of Iohn, Trie the spirites.
So he which examineth, must try and try, prove and prove, search and search, for the Angel of darkness is like an Angel of Light, and we have no Way to discover him, but that of John, Try the spirits.
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God examineth with trials, the deuill examineth with temptations, the world examineth with persecutiōs: we which are thus examined, had need to examine to.
God examineth with trials, the Devil examineth with temptations, the world examineth with persecutions: we which Are thus examined, had need to examine to.
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If any mā skill not what Examining meaneth, the verie 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 Touch-stone, as if we would trie Gold from Copper.
for it signifies to put our selves unto the Touchstone, as if we would try Gold from Copper.
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Therfore one saith, that Examination is the eye of the soule, whereby she seeth her selfe,
Therefore one Says, 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 euerie 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 agayne, and beholdeth all her giftes, her faith, feare, loue, patience, meekenesse,
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 euerie one doth florish, or wither. If they fade and decay; that she feeleth a consumption, then she taketh preseruatiues, and restoratiues of prayer, and counsell,
and marks how every one does flourish, or wither. If they fade and decay; that she feeleth a consumption, then she Takes preservatives, and restoratives of prayer, and counsel,
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and repentance, before the sicknesse grow:
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 sodenly.
lest she should corrupt within, and perish suddenly.
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To heare, and read, pray, and fast, and communicate, is a worke of many, but to examine those workes, is the fashion of few, and therfore Ieremie cōplaineth, No man sayth, what haue I done? as if he should say, no mā examineth himselfe:
To hear, and read, pray, and fast, and communicate, is a work of many, but to examine those works, is the fashion of few, and Therefore Ieremie Complaineth, No man say, what have I done? as if he should say, no man examineth himself:
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and therfore in all the Scripture it is said but of one, that he feared all his workes, 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, and whether it went:
nor speak, nor do any thing before he had examined what it was, from whence it Come, and whither it went:
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so the more precious treasure is deeper hid in the groūd. so the more precious treasure is Deeper hid in the ground.
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The second point is, to Examine our selues, Paule saith, Trie all things, much more should we trie our selues.
The second point is, to Examine our selves, Paul Says, Try all things, much more should we try our selves.
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The good sower doth sow his own ground, but the bad sower doth sow another mans ground, as the deuill did.
The good sour does sow his own ground, but the bad sour does sow Another men ground, as the Devil did.
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The Disciples of Christ said, Master, is it I? not Master, is it he? The Disciples of Iohn asked, Master, what shall we do? not Master, what shall they do? we must obey some,
The Disciples of christ said, Master, is it I? not Master, is it he? The Disciples of John asked, Master, what shall we do? not Master, what shall they do? we must obey Some,
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and heare others, and admonish others, & loue all, but examine our selues. That which we applie vnto others, the Apostle applieth vnto our selues;
and hear Others, and admonish Others, & love all, but examine our selves. That which we apply unto Others, the Apostle Applieth unto our selves;
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for when we speake of an examiner, we intend one which examineth other: when we speake of an accuser, we intēd 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 we speake of a Iudge, we meane one which iudgeth others, but the Scripture crieth, Examine thy selfe, accuse thy selfe, iudge thy selfe, that is, be not curious to search a mote 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 mote in thy Brother's eye, but pull out the beam which is in thy own eye.
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This doth shew 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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than they whom they vse to iudge: and therfore 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, therefore 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 watch, as the Pharisie examined the Publica, least thou haue Peters checke:
and not whither he pray, whither he watch, as the Pharisee examined the Public, lest thou have Peter's check:
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when he examined what Iohn should do, Christ said, What is that to thee? follow 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, therfore 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, we may not beleeue our selues before we haue examined our selues: for we are false hearted;
See Beloved, we may not believe our selves before we have examined our selves: for we Are false hearted;
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and the notablest cosiner that deceiueth most, for one time that he deceiueth others, ten times deceiueth himselfe.
and the notablest cosiner that deceiveth most, for one time that he deceiveth Others, ten times deceiveth himself.
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Because the flesh is a wylie seruaunt, and will lye like Gehezi to his own master, and face him that it hath not sinned, when it cōmeth from sinne:
Because the Flesh is a wily servant, and will lie like Gehazi to his own master, and face him that it hath not sinned, when it comes from sin:
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therefore as Elisha examined his seruāt, so the soule must examine her seruant, that is, man must be ielous of himselfe, Therefore as Elisha examined his seruamt, so the soul must examine her servant, that is, man must be jealous of himself,
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and take himselfe for a lyer, for a flatterer, for a dissembler, vntill he be throughly acquainted with himselfe:
and take himself for a liar, for a flatterer, for a dissembler, until he be thoroughly acquainted with himself:
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for no mā is so often beguiled, as by himselfe, by trusting his double heart, and taking his owne word 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, we would haue sifted thē like Sathan Sathā hath desired to fift thee, saith Christ to Peter, so we haue a desire to sift others:
If Paul had bid us examine Others, we would have sifted them like Sathan Sathā hath desired to fift 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 know what he should do,
even Peter which was sifted of Sathan, longed to sift John, and know what he should do,
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before he karkened to his owne charge.
before he karkened to his own charge.
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Therfore the helpe of examination is a needfull preseruatiue, although we were as soūd as Peter. They which are suspected of crime do not examine thēselues,
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 own iudge, his own accuser, & his own condemner:
but a Christian must examine himself of his crime, and be his own judge, his own accuser, & his own condemner:
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for no man knoweth the spirit of man but the spirite 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 tell him all that he hath done, and with what minde he did it, & what he deserueth for it.
and tell him all that he hath done, and with what mind he did it, & what he deserves for it.
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This is the priuate araignement, or close Sessions, when 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 be condemned of God.
and accuse, and judge, and condemn her self, Because she will not be condemned of God.
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Thus holie men haue kept their Sessions at home, and made their hearts the foreman of the Iury,
Thus holy men have kept their Sessions At home, and made their hearts the foreman of the Jury,
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and examined themselues as we examine others, the feare of the Lord stood 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 lips, to examine euery word before it went out, whereby they escaped a thousand sinnes which we commit,
and At the door of their lips, to examine every word before it went out, whereby they escaped a thousand Sins which we commit,
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as though we had no other worke.
as though we had no other work.
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So thou shouldest sit in iudgement of thy selfe, and call thy thoughtes, and speaches & actions to giue in euidēce against thee,
So thou Shouldst fit in judgement of thy self, and call thy thoughts, and Speeches & actions to give in evidence against thee,
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whether thou be a Christian, or an Infidell, a sonne or a bastard, a seruaunt or a rebell, a Protestant or an hypocrit;
whither thou be a Christian, or an Infidel, a son or a bastard, a servant or a rebel, a Protestant or an hypocrite;
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if thou finde not faith, nor feare, nor loue, nor zeale, when thou examinest thy selfe, let no man make thee beleeue that thou art holy, that thou art sanctified, that thou art a Christian, that thou art a beleeuer, that thou art a Gospeller,
if thou find not faith, 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 thy selfe; for euery man is partiall to himselfe when he is most hūbled.
Because thou art Worse than thou seemest thy self; for every man is partial to himself when he is most humbled.
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Therfore if my heart tell me that I do loue God, whom shall I beleeue before my selfe? As Salomon faith, No man cā search the heart of the king: so Paule saith;
Therefore if my heart tell me that I do love God, whom shall I believe before my self? As Solomon faith, No man can search the heart of the King: so Paul Says;
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No man knoweth the spirite of any man, but the spirite which is in man, that is, no mā feeleth the heart of man so well as him self. 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 him self.
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And yet himselfe, although he haue liued with it euer since he was borne, doth not know his owne heart vnlesse he examine it narrowly, no more than he knoweth his owne bones,
And yet himself, although he have lived with it ever since he was born, does 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 arteries, or his muskles, how many are in his body,
or his Veins, or his sinews, or his arteries, 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 know his owne heart, yet it is true that the best of vs al doth not know his own 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 frō his mothers wombe.
though he have dwelled with it from his mother's womb.
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For Christ saith to his disciples, euen to his disciples, You know not of what spirite you are, that is, you think better of your selues thā you are,
For christ Says 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 fayth;
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 with loue, and both are hypocrites.
there is a love without Fear, and there is a Fear with love, and both Are Hypocrites.
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Therefore as Dalilah searched where Sampsons strength lay, so let euery man search where his weakenesse lyeth,
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 go 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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Euerie meate worketh according as it is digested, & this meate worketh according as it is receiued.
Every meat works according as it is digested, & this meat works according as it is received.
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Therefore when Christ had taught what we should doe in receiuing the Sacrament, now Paule sheweth what we should doe before we receiue the Sacrament, Let a man examine himself.
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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But some will come before they examine themselues, and therfore as the Priestes of the Law, had authoritie to put by lame and blind sacrifices,
But Some will come before they examine themselves, and Therefore as the Priests of the Law, had Authority to put by lame and blind Sacrifices,
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so the Ministers of the Gospell haue power to put by lame and blind receiuers,
so the Ministers of the Gospel have power to put by lame and blind Receivers,
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and he which doth not so, giueth a sword into their hands to kill them selues.
and he which does not so, gives a sword into their hands to kill them selves.
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If the Pastor would vse this examination duely, it were the onely way to make euery one examine himselfe,
If the Pastor would use this examination duly, it were the only Way to make every one examine himself,
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least he be put by like Non proficients. As liphtah discerned the Ephramites, because whē they should pronoūce Shibboleth, they pronounced Sibboleth: so all which cannot pronounce Christ, that is giue a reason of their faith, are to be thrust from this Table.
lest he be put by like Non proficients. As liphtah discerned the Ephraimites, Because when they should pronounce Shibboleth, they pronounced Sibboleth: so all which cannot pronounce christ, that is give a reason of their faith, Are to be thrust from this Table.
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There is hearing, and a preparatiue before hearing. There is a praying, and a preparatiue before praying.
There is hearing, and a preparative before hearing. There is a praying, and a preparative before praying.
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There is a receauing, and a preparatiue before receauing;
There is a receiving, and a preparative before receiving;
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which if it be wanting, the receauer receaueth vncomfortablie, the prayer prayeth idlie, the hearer heareth vnfruitefullie,
which if it be wanting, the receiver receiveth uncomfortably, the prayer Prayeth idly, the hearer hears vnfruitefullie,
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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 receiuing, doth signifie, that there is a kinde 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 ministre• 〈 ◊ 〉 wayes before Phisick, & as the prepa••tiue which goeth before, maketh way to the Phisicke,
for preparatives Are ministre• 〈 ◊ 〉 ways before Physic, & as the prepa••tiue which Goes before, makes Way to the Physic,
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or else it would doe no good, but hurt:
or Else it would do no good, but hurt:
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so vnlesse examination go before the Sacramēt, we seale vp the threatnings 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 Sacramēt is a seale, and therfore sealeth good or euill, as euerie 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 receiue, is to Examine. As Iohn was the forerunner of Christ, so examinatiō is the forerunner of the Sacrament,
The preparative before we receive, is to Examine. As John was the forerunner of christ, so examination is the forerunner of the Sacrament,
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like the harbinger, which rideth before to prepare the rowme.
like the harbinger, which rides before to prepare the room.
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For, if Iob commanded his sonnes to sanctifie thēselues 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 we sanctifie our selues before we come to Christes Sacrament, wherein we are commaunded to doe as the Lord him selfe did which instituted it? It is said, 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 him self 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 bene trimmed so to, he had receiued this Sacrament with as much comfort as the other Disciples did:
If Iudas Chamber, his inner Chamber had be trimmed so to, 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 he 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 bene in an Apple, so you would not thinke that death should be in bread: Adam did not think that death had be 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 seen, which doth either saue or destroy:
so this meat hath Another meat in it beside that which is seen, which does either save or destroy:
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therefore he which commeth to this spirituall meate, must examine whether hee 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 else he 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) putteth new wine into old vessels, least the vessels breake and the wine leake. No man (Says christ) putteth new wine into old vessels, lest the vessels break and the wine leak.
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This Wine is new Wine, therefore put it into new vessels, holy vessels, sanctified vessels,
This Wine is new Wine, Therefore put it into new vessels, holy vessels, sanctified vessels,
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or else it will leake forth & breake the vessell, & thou shalt haue no more tast of it,
or Else it will leak forth & break the vessel, & thou shalt have no more taste of it,
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than while the relish of bread is in thy mouth. When Christ commeth to our house, shall we not looke whether our Chamber be trimmed,
than while the relish of bred is in thy Mouth. 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 cōming to the Passe-ouer? But how shal we trimme 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 substaunce: 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 know now vpon what articles thou must inquire at that time, that is, how thou shouldest examine thy selfe?
Wilt thou know now upon what Articles thou must inquire At that time, that is, how thou Shouldst 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 euerie day, nay, euery houre, because he scanned 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 Sacrament, because it is the bread which is receiued to saluation, or dānation;
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 darknesse, 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.
Because it is a seal which Sealeth a curse or a blessing.
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Therefore hauing obserued that examination is the necessariest lesson in Christianitie, and lesse knowne than other, I haue studied since my Sermō to lay downe three examinations which you should vse at all times,
Therefore having observed that examination is the necessariest Lesson in Christianity, and less known than other, I have studied since my Sermon to lay down three examinations which you should use At all times,
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and a speciall examination, for the Communicants Catechisme, which leadeth immediatly to the Sacramēt as a guest is handed to the Table.
and a special examination, for the Communicants Catechism, which leads immediately to the Sacrament as a guest is handed to the Table.
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In the first examination I wil shew thee a rule how thou shalt trie others spirites,
In the First examination I will show thee a Rule how thou shalt try Others spirits,
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and how thou shalt trie thine owne.
and how thou shalt try thine own.
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Thou shalt trie straunge spirites by their manner of speaking, plainlie, or doubtfullie, boldlie, or fearefullie,
Thou shalt try strange spirits by their manner of speaking, plainly, or doubtfully, boldly, or fearfully,
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therfore we read that the oracles of the heathen had a double meaning, and that the false Prophets neuer spake boldlie,
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 readie 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 euerie heresie is contrarie to some article of our beliefe, as euerie sinne is against some of the ten Commandements.
for every heresy is contrary to Some article of our belief, as every sin is against Some of the ten 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 sayd in the 18. of Deut. and therefore they are called false Prophets. By their fruits:
for they take not Effect, as it is said in the 18. of Deuteronomy 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 nought, 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 bene, so time shall weare out euerie doctrine that is not truth.
as if they had never be, so time shall wear out every Doctrine that is not truth.
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This is thy rule to trie others spirits.
This is thy Rule to try Others spirits.
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Thou shalt trie 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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For as a good stomach turneth all that it eates, into good nutrimēt, and a bad stomach turneth all that it eates into raw humors:
For as a good stomach turns all that it eats, into good nutriment, and a bad stomach turns all that it eats into raw humours:
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so a good minde cōuerteth all that it heareth, & all that it seeth, and all that it feeleth,
so a good mind Converts all that it hears, & all that it sees, and all that it feeleth,
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vnto some profite, but a bad minde maketh a temptation of euery thing:
unto Some profit, but a bad mind makes a temptation of every thing:
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therfore it is said, To the cleane all things are cleane, and so, to the vncleane nothing is cleane;
Therefore it is said, To the clean all things Are clean, and so, to the unclean nothing is clean;
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that is, they defile themselues with euerie thing. that is, they defile themselves with every thing.
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Secondly, by the first cause, or preparation which thou haddest vnto it, for whatsoeuer it be, thy thoughts will be where thou louest:
Secondly, 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 treasure is, there will be his heart, for lightlie, 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 act is like the thought which set it a worke.
and the act is like the Thought which Set it a work.
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Thirdly, by the manner of thy consolation in it, whether it be of knowledge, or ignorance,
Thirdly, 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 fountain yeeldeth cleare streames, so a pure hart hath pure ioyes.
whither it be constant, or mutable, Cam, or boisterous, simple, or mixed; for as a clear fountain yields clear streams, so a pure heart hath pure Joys.
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Fourthly, whether it bring to Christ, or take any thing from him to thy self,
Fourthly, whither it bring to christ, or take any thing from him to thy self,
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like al the parts of Popery, which mangle his honour either to Angels, or to Saints,
like all the parts of Popery, which mangle his honour either to Angels, or to Saints,
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or to Pope, or to Images.
or to Pope, or to Images.
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If it abide all these questions, and draw thee not from any good, then thou maist say, it is from God, water the seede O Lord, 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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This is the fruite of thy first examination.
This is the fruit of thy First examination.
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In the second, by making thee discerne whether another be a Christian, I will teach thee to know whether thy selfe be a Christian, which that thou mayst reach to, obserue this directiō,
In the second, by making thee discern whither Another be a Christian, I will teach thee to know whither thy self be a Christian, which that thou Mayest reach 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 contrarie endes, should go 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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than there be betweene men and beasts.
than there be between men and beasts.
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First, they are distinguished in Will: for the wicked striue to bring Gods wil to their will, like Balaam, which when he had an answere, stayed for another:
First, they Are distinguished in Will: for the wicked strive to bring God's will to their will, 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 said, 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 (saith Paul) but the iust liue by faith:
They Are distinguished in Faith. All men have not faith (Says 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 applie that they beleeue to thēselues. 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 carieth 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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& neuer layeth at home, so they beleeue that other shalbe saued, but not themselues.
& never Layeth At home, so they believe that other shall 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 thēselues,
Therefore they never defer their reward, but if they do any good, they Are trumpets of it themselves,
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for fear it should not be blased inough, and therefore Christ said, that the Pharises had their reward alreadie,
for Fear it should not be blazed enough, and Therefore christ said, that the Pharisees had their reward already,
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because they were boasters of their works;
Because they were boaster's of their works;
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and if they doo 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 faithful are likened to handmaides, which wait their reward, their left hand seeth not when their right hand doth well, and they are afraid to take honor of men,
But the faithful Are likened to handmaidens, which wait their reward, their left hand sees not when their right hand does well, and they Are afraid to take honour of men,
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for losing their honour with God, like Iohn Baptist; which made his vertues meaner than they were,
for losing their honour with God, like John Baptist; which made his Virtues meaner than they were,
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and debased himselfe, when he might haue got a name aboue his Lord.
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 euil fruit, and the good tree good fruit, 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 beautiful, and the good fruit 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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All slip, but in the wicked, one sin teacheth another, and in the faithful, one sinne preuenteth another.
All slip, but in the wicked, one since Teaches Another, and in the faithful, one sin preventeth Another.
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They are distinguished in Repentance, for the wicked do but weepe for their sinnes past, but the godly purpose to sinne no more:
They Are distinguished in Repentance, for the wicked doe but weep for their Sins passed, but the godly purpose to sin no more:
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so Pharaoh, Saul, and Iudas said, I haue sinned, but Shadrach, Meshach, and Abednego said, We will not sinne: therefore the heart of the godly is called a contrite heart, but the heart of the wicked is called a heart 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 diuels 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 all, but as Naaman said, 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 sin, which is his beloued sin, like Herod, which reformed manie things, so ever he excepteth one since, which is his Beloved since, like Herod, which reformed many things,
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and yet would not leaue his brothers wife. They are distinguished in Charitie, for yee shall neuer see the wicked loue their enimies:
and yet would not leave his Brother's wife. They Are distinguished in Charity, for ye shall never see the wicked love their enemies:
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and therefore when the Pharises could not loue their enimies, they taught that men might hate their enimies:
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 cannot pray, therefore Dauid saith, they call not vpon the Lord, as if they had not the spirit of prayer, & therfore Christ calleth their prayers babling, for they thinke not of God when they speake vnto him.
They Are distinguished in Prayer, for the wicked cannot pray, Therefore David Says, they call not upon the Lord, as if they had not the Spirit of prayer, & 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 hypocrite can beare the crosse, but saith like Caine, It is heauyer than I can suffer; They Are distinguished in Patience; no hypocrite can bear the cross, but Says like Cain, It is Heavier than I can suffer;
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but Paul and Silas sing in prison, for a faithfull man would haue something to humble him, but Paul and Silas sing in prison, for a faithful man would have something to humble him,
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and reioyceth to beare his masters markes, because the wounds of a louer are sweete.
and rejoices to bear his Masters marks, 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 profite 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 read not in all the punishments of the wicked, that one of them said like Dauid, It is good for me that I haue bene 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 be 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 when 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 maister 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 iudgment of the word, 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 Paul saith, that it is foolishnesse vnto thē.
and unpleasantest book that is, and Therefore Paul Says, that it is foolishness unto them.
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But to the godly, it seemeth the wisest, and eloquētest, and sweetest, and easiest booke 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 said of his veneson, according to that, He that will do his will shall know his doctrine.
as though God did suddenly bring the understanding of it to them, as Iacob said of his venison, 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:
as the Iewes praised him always when he did as they would have him:
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but they cannot perswade themselues, that God will be mercifull to them stil, like Iob, which said, Though the Lord kill me, but they cannot persuade themselves, that God will be merciful to them still, like Job, which said, Though the Lord kill me,
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yet will I trust in him: 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, as Saul loued him for his kingdome.
Therefore the hope of the righteous is called, hope in death. Beside, if the wicked love God, it is but for his benefits, as Saul loved him for his Kingdom.
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And this is alway to be noted, that in the wicked, the fear of hel is greater than their hope of heauē,
And this is always to be noted, that in the wicked, the Fear of hell is greater than their hope of heaven,
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but in the faithfull the hope of heauen is greater than their feare of hell.
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 pertained not to thē,
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 musick, as Saul did to the harp:
but to feasts, or tables, or tales, or music, as Saul did to the harp:
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but al 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, not at peace, but when their prayers haue ouercome God, like Iacob.
but when they Are doing well, not 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 be dissolued, and although they might liue euer in continuall prosperitie,
They Are distinguished in their opinions of death: for the faithful long to be dissolved, and although they might live ever in continual Prosperity,
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yet they would not stay so long out of heauen: but the wicked would neuer be dissolued;
yet they would not stay so long out of heaven: 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 said to Micaiah, that he neuer prophesied good to him.
Because death comes always unto them like a Jailer to hale unto prison, as Ahab said to Micaiah, that he never prophesied good to him.
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Hereby a man shal know whether he haue faith; for if he beleeue the promises, he wil be glad to receiue them.
Hereby a man shall know whither he have faith; 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 lothsomnes of their vices,
They Are distinguished in their sense of sin. Wicked men feel the loathsomeness of their vices,
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but none but the faithfull feele the defects of their righteousnes. The natural man neuer complaineth of his good works, 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 said, 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 tēpter in the wildernesse, a place of prayer, & fasting, and meditation; As christ met the tempter in the Wilderness, a place of prayer, & fasting, and meditation;
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so a godly man meeteth the tempter in his prayers, and in his fastes, and in his meditatiōs, 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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Therfore, vnlesse thy righteousnes mislike thee, aswell as thy prophanesse, know that yet thou art no further than the wicked.
Therefore, unless thy righteousness mislike thee, aswell as thy profaneness, know that yet thou art no further than the wicked.
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They are distinguished in their ends: for the childrē 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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& leuell all their thoughts, speaches and actiōs, as if they were messengers sent to carie him presents of honour.
& 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 be 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 childrē of the world set vp their owne glorie for their marke; like Nebuchadnezzar which said, 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 walk, 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, & feete, & apparel, as Saul said to Samuel, Honor me before this people.
and eyes, & feet, & 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, & therfore God saith, They are soone turned out of the way:
Lastly, they Are distinguished in perseverance: for the zeal of the wicked lasteth not, & Therefore God Says, They Are soon turned out of the Way:
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but the zeale of the faithful was represented by the fire of the temple which neuer went out.
but the zeal of the faithful was represented by the fire of the temple which never went out.
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By these differences thou maist see how much thou doest differ from the wicked, or whether thou be of their band. By these differences thou Mayest see how much thou dost differ from the wicked, or whither thou be of their band.
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Then come to the third examination, As the diuell tempteth thee to see what thou wilt do for him, so thou must tempt thy selfe,
Then come to the third examination, As the Devil tempts thee to see what thou wilt do for him, so thou must tempt thy self,
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and get of thy soule what it would do for God, and what it would do for God,
and get of thy soul what it would do for God, and what it would do for God,
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and what it would suffer for him, which hath suffered death for it. Therefore here we 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 hart 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 al 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 booty as fit as Achan, which thou mightest catch vp,
Whither thou Wouldst not steal, if thou didst see a booty as fit as achan, which thou Mightest catch up,
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and no man spie thee?
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 knew not when he 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 and allurement,
Whither thou Wouldst not fulfil thy lust as David did, if thou Hadst his opportunity and allurement,
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and mightest do it without daunger of law 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 tell a lie as Abraham did, if it stood vpon thy life, which made him twise dissemble that his wife was his sister, least he should die for her beautie?
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, lest he should die for her beauty?
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Finally, if it should be said vnto thee as the diuell said 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 sin,if thou wilt fallen down and worship me, that is no more, but if thou wilt sin,
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whether thou wouldest yeeld or no.
whither thou Wouldst yield or no.
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If thou haue sinned thus and thus before, I wil not say therefore the Lord will not heare thee, but Dauid saith, If I regard wickednes in my heart, the Lord will not heare me, that is,
If thou have sinned thus and thus before, I will not say Therefore the Lord will not hear thee, 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 carrie a minde to sin when he is tempted, the Lord is so far from helping him, that he wil stand like Ball, 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 Ball, as though he did not hear him;
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for he hath a Traitors minde as deepe as any, which thinks, for a dukedome I wold 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 Traitor in his life Thus ye haue heard how to trie spirits and how to discerne a Christian from an hypocrite,
though he never play the Traitor in his life Thus you have herd how to try spirits and how to discern a Christian from an hypocrite,
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and how to oppose your hearts, that yee may be sure to iudge rightly what ye are.
and how to oppose your hearts, that ye may be sure to judge rightly what you Are.
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Now we come to that examination, which is the epitome or abridgment of all these;
Now we come to that examination, which is the epitome or abridgment of all these;
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for memorie is short, and all are not of one strength, but some run, 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 whereof principally the minde 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 onely 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 thē 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 them which hate thee: for Christ commandeth vs to loue our enimies.
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 sins, 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 sins, because Christ saith, that we must giue account for euerie idle word.
and Petty Sins, Because christ Says, that we must give account for every idle word.
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The fourth article is, whether thou resolue not to sin 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 til death, for Christ is Alpha, and Omega, both the beginning,
or for a spurt, but to begin now and last till death, for christ is Alpha, and Omega, both the beginning,
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and the end, as well in our liuing, as in our being, which hath made no promise to them which begin, but to them which perseuere.
and the end, 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 heart 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 onely 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 obey; & we are called souldiers, to shew, how we should suffer.
and Therefore we Are called Servants, to show how we should obey; & we Are called Soldiers, to show, how we should suffer.
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These are the receiuers articles, wherof his conscience must be examined, before he receiue 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 than this? Paule saith, 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 than this? Paul Says, Examine your selves, and they examine their apparel,
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if they haue new clothes in the countrey, then they are readie to receiue. I haue knowne many kept from the Sacrament a whole yeare togither by their masters,
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 receiue, like a Schollers Thurseday, which
Others respect whither it be a fair day, that they may walk After service, making that day upon which they receive, like a Scholars Thursday, which
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