well then yet it is Bread when he had broken it then he gave it what did he give the Bread which he break well then yet it is Bread when he had given it they did eat it what did they eat the Bread which he gave them well then yet it is Bread when they did eat it then he said This is my Body what did he call his Body the Bread which they did eat well then yet is it Bread. If it be Bread all this while when he did take it and bless it and break it and gave it and they did eat it when is it turned into his Body here they stand like the Sadduces as mute as Fishes Now that ye may see that not we only say it is Bread and Wine after the Consecration in the 27. verse Christ himself doth call it Bread and Wine after he had given it as he did before And in Mark he saith I will drink no more of the fruit of the Vine Here Christ saith that it was the Fruit of the Vine which he drank but his Blood is not the Fruit of Vines but Wine therefore Wine was his drink and not Blood. Beside if you would hear Paul expound Christ he sheweth that all our Fathers had the same substance of Christ in their Sacraments that we have in ours for he saith They all did eat the same spiritual meat and all drank the same spiritual drink Straight he saith that this meat and this drink was Christ. Mark that he saith not onely They did eat the same meat that we eat but he saith that this meat was Christ and not only so but to shew that Christ is not a corporal meat as the Papists say he saith he is a spiritual meat as we say therefore you see that we do not eat him corporally no more then our Fathers but that as they did eat him spiritually so do we for spiritual meat must be eaten spiritually as corporal meat is eaten corporally Again for the signs to be turned into the thing signified by them is utterly against the nature of a Sacrament and makes it no Sacrament because there is no Sign for every Sacrament doth consist of a Sign and a thing signified the Sign is ever an Earthly thing and that which is signified is a Heavenly thing This shall appear in all examples As in Paradise there was a very Tree for the Sign and Christ the thing signified by it in Circumcision there was a cuting off of the Skin and the cuting off of Sin in the Passover there was a Lamb and Christ in the Sabbath there was a day of rest and eternal rest in the Sacrifice there was an offering of some Beast and the offering of Christ in the Sauctuary there was the holy Place and Heaven in the Propitiatory there was the Golden covering and Christ our cover in the Wilderness there was a Rock yielding Water and Christ yielding his Blood in the Apparition there was a Dove and the holy Ghost in the Manna there was Bread and Christ in Baptism there is very Water which washeth us and Christ's Blood washing us so in the Supper of Christ there is very Bread and Wine for the sign and the Body and Blood of Christ for the thing signified or else this Sacrament is against the nature of all other Sacraments Again there must be a proportion between the Passover and the Lord's Supper because this was figured by the other Now the Jews had in their Passover Bread and Wine and a Lamb So our Saviour Christ instituting his last Supper left Bread and Wine and a Lamb the which name is given to himself because he came like a Lamb and dyed like a Lamb. Again if Christ's very Body were offered in the Sacrament then it were not a Sacrament but a Sacrifice which two differ as much as giving and taking for in a Sacrifice we give and in a Sacrament we receive and therefore we say our Sacrifice and Christ's Sacrament Again every Sacrifice was offered upon the Altar Now mark the wisdom of the holy Ghost least we should take this for a Sacrifice he never names Altar when he speaks of it but The Table of the Lord. Therefore it is no doubt but the devil hath kept the name of Altar that we might think it a Sacrifice Again if the Bread were Christ's Flesh and the Wine his Blood as these two are separate one from the other so Christ Flesh should be separate from his Blood but his Body is not divided for then it were a dead Body Again that which remaineth doth nourish the Body and relish in the Mouth as it did before which could not be but that it is the same food which it was before Again I would ask whose are this whitness and hardness and roundness and coldness None of them say that it is the whitness and hardness and roundness and coldness of Christ's Body therefore it must needs be the whiteness and hardness and roundness and coldness of the Bread or else qualities should stand without substances which is as if one should tell you of a House without a foundation Again as Christ dwelleth in us so he is eaten of us but he dwelleth in us onely by faith Ephe. 3. 17. Therefore he is eaten onely by faith Again none can be saved without the Communion of the Body of Christ but if all should communicate with it corporally then neither Infants nor any of our Fathers the Patriarchs or the Prophets should be saved because they received it not so Again Christ saith not This Wine but This Cup and therefore by their conclusion not only the Wine should be turned into Blood but the Cup too Again Paul saith They which receive unworthily receive their own damnation But if it were the Flesh of Christ they should rather receive salvation than damnation because Christ saith He that eateth my Flesh and drinketh my Blood hath life everlasting John 6. 54. Again if they would hear an Angel from Heaven when Christ's Body was glorified an Angel saith to the Woman He is risen and is not here Mat. 28. as if he should say his Body is but in one place at once or else he might have been there though he was risen Again why do they say in receiving this Sacrament ever since the Primitive Church Lift up your Hearts if they have all in their Mouths To end this controversy here we may say as the Disciples said to Christ Whither shall we go from thee I mean we need not to go to any other expositor of Christ then Christ himself therefore mark what he saith at first when Christ said that he was the Bread of Life and that all which would live must eat him they murmured until he expounded his words and how did he expound his words Thus He that cometh unto me hath eaten and he that beleeveth in me hath drank After when he instituted this Sacrament in like words
Sacrament to be used for it Christ I say called the Lamb the Passover and yet the Passover was this an Angel passed over the Houses of the Israelites and struck the Egyptians this was not a Lamb and yet because a Lamb was a Sign of this Passover as the Bread and Wine is of Christ's Body therefore Christ called the Lamb the Passover as he calleth the Bread and Wine his Body Again Circumcision is called the Covenant and yet Circumcision was nothing but the cutting away of a Skin but the Covenant is In Abrahams seed all Nations shall be blessed I will be their God and they shall be my people I will defend and save them and they shall serve and worship me This is not Circumcision and yet as though Circumcision were the Covenant it self it is called the Covenant because it signifieth the Covenant so Bread and Wine are called Christ's body because they signifie Christ's body Again Baptism is called Regeneration and yet Baptism is a dipping of our bodies in water but Regeneration is the renewing of the mind to the image wherein it was created This is not Baptism and yet as though Baptism were Regeneration it self it is called Regeneration because it signifieth Regeneration so the bread and wine are called Christ's body because they signifie Christ's body Again the Cup is called the New Testament and yet the Cup is but a piece of mettal filled with Wine but the New Testament is He which believeth in the Son shall be saved This is not a Cup and yet as though the Cup were the New Testament it self it is called the New Testament because it signifieth the New Testament so the bread and wine are called Christ's body because they signifie Christ's body They which knew that the Lamb is not the Passover though Christ called it the Passover that Circumcision is not the Covenant though God calleth it the Covenant that Baptism is not Regeneration though it be called Regeneration that the Cup is not the New Testament though Christ called it the New Testament could they not as well understand that the Bread and Wine were not Christ's body though Christ called them his body As they understood these speeches so they understood this speech therefore they which say that the Bread and Wine are Christ's body because Christ saith This is my Body may as well say that the Lamb is the Passover because Christ calleth it the Passover that Baptism is Regeneration because Paul calleth it Regeneration that this Cup is the New Testament because Christ calleth it the New Testament If every Sacrament was called by the thing which it signified and yet never any Sacrament was taken for the thing 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 sign therefore not the thing signified no more than the Bush at the Door is the Wine in the Seller If I call the Prince a Phoenix the University a Fountain the Court a Peacock the City a Sea the Countrey an Hermite why can the Papists understand me and not understand Christ What a dark and strange and intricate and incredible speech had this been for them to understand grosly and literally Would they think that they did eat Christ's body when his body stood before them and he had told them before that his body was like their body Nay this would have required more words and made them come again with Master what is the meaning for they were not so instructed yet before the Resurrection to believe every thing without questioning if it were contrary to sense and reason but as they asked who had given him any meat then he said that he had meat and they could see none so they would have asked what meat is this which we see not How can every one of us eat his body and yet he hath but one body and that body is whole when we eat it Loe he standeth before us and saith that his body is like unto ours and yet he takes bread and breaks it and gives it unto us to eat and when we eat it he saith This is my body and yet his body stands before us still If his body be like ours as he saith how can it be eaten and be there for ours cannot Thus they would have questioned if they had not been used to such phrases but as they could understand him when he called himself a Stone a Rock a Door a Window and a Vine so they pickt out his meaning when he had said that Bread was his body for he had told them before that he was the Bread of Eternal Life Now the bread of Eternal Life is not eaten with teeth for the body cannot eat spiritually no more than the Soul can eat corporally and therefore he is such a Bread as is eaten with Faith and so himself saith in the Gospel of St. John. Mark this eating by Faith and all the strife is ended Flesh and Blood indeed need not faith to chew them for the teeth can chew them well enough Therefore if the Bread and Wine were the body of Christ then we need not faith to eat it but all those which have teeth might eat Christs body yea the Mice might eat it as well as Men for they eat the same Bread that we do as well after it is consecrated as before If this bee not enough to batter the ruines of this upstart Heresie I will come to Interrogatories and see whether they have learned it by rote or by reason If they ground their Transubstantation upon these words of Christ This is my Body which he spake to his Disciples I ask them whether they receive that body which was mortal or that body which is glorified because one of these bodies they must needs receive either his mortal body or his glorified body If they say that it is his mortal body the mortal body will not profit them for you see that mortal food is but for this mortal life neither hath Christ a mortal body now to communicate unto them because it is changed to an immortal body therefore they cannot receive the mortal body because Christ hath not a mortal body to give unto them If they say that they receive his glorified body then they must fly from this Text for at that time Christ had not any glorified body When this Sacrament was instituted and Christ said This is my Body his body was not glorified because the Sacrament was instituted before his Death and his body was glorified after his Resurrection Therefore if they receive the same body which the Apostles received as they say they do they cannot receive a glorified body because then Christ had not a glorified body to Communicate unto them Thus the Rocks and Sands are of both sides them they receive a body neither mortal nor immortal If
Transubstantiation EXAMIN'D and CONFUTED IN TWO SERMONS ON The Lords Supper Preach'd in the Reign of Queen Elizabeth By H. Smith sometime Preacher at St. Clement Danes Licensed June the 12th 1688. LONDON Printed by J. Wallis and are to be sold by most Booksellers 1688. THE FIRST SERMON ON THE Lord's Supper 1 Cor. xi 23 24. The Lord Jesus in the night that he was betrayed took Bread And when he had given thanks he brake it and said take eat this is my Body which is broken for you this do ye in remembrance of me THE Word and the Sacraments are the two Breasts wherewith our Mother doth nurse us Seeing every one receiveth and few understand what they receive I thought it the necessariest Doctrine to Preach of the Sacrament which is a witness of Gods promises a remembrance of Christs death and a seal of our adoption therefore Christ hath not instituted this Sacrament for a fashion in his Church to touch and feel and see as wee gaze upon pictures in the Windows but as the Woman which had the bloody issue touching the hem of Christs garment drew vertue from himself because she believed so Christ would that we touching these signs should draw vertue from himself that is all the graces which these signs represent Therefore as the Levites under the Law were bound to prepare their brethren before they came to the Passeover So preachers of the Gospel should prepare their brethren before they come to the Supper of the Lord. For which purpose I have chosen this place to the Corinthians which is the clearest and fullest declaration of this Sacrament in all the Scripture The Lord Jesus in the night c. The summe of all these words is the Institution and use of the Lords Supper First Paul sheweth the Author of it the Lord Jesus then the time when it was instituted in the night that he was betrayed then the manner how he did institute it he took Bread and when he had given thanks he brake it and gave unto his Disciphes c. then the end why he did institute it for a remembrance of his Death Touching the Author he which is signified by it was the Author of it The Lord Jesus hath bid us to supper I am not worthy sayth John to loose his shoe so we are not worthy to waite at his trancher and yet he will have us to sit at his Table To him belongeth the power to ordain Sacraments in his Church because he fulfilled the Sacraments of the Law. When Christ came the Passeover ceased because he is our Passeover that is the Lamb by whose blood we are saved When Christ came Circumcision ceased because he is our circumcision that is the purifier and clenser of our sins Now these two Sacraments are fulfilled he hath appointed two other Sacraments for them in stead of the paschal Lamb which the Jews did eat he hath given us another Lamb to eat which John calleth the Lamb of God that is himself upon whom all do feed whosoever do receive this Sacrament with an assured faith that Christ died to possess them of life The breaking of the Bread doth signify the wounding of the Body the powring out of the Wine doth signify the shedding of his Blood. The eating of the Bread and drinking of the Wine doth signify that his Flesh and Blood do nourish in us life eternal as the Bread and Wine do nourish the life present In stead of Circumcision which began at Abraham he hath ordained Baptisme which began at John a more lively representation of the true Circumcision of the Heart because it representeth unto us the blood of Christ which washeth our souls as the water in Baptism washeth our bodies Touching the time in the night saith Paul therefore this Sacrament is called the Lord's Supper because it was instituted at night when they used to sup But what night Even that night saith Paul when he was betraied that night which he should have cursed as Job did the day of his birth if he had suffered against his will that night when he should have thought to destroy men as men conspired to destroy him That night saith Paul this Sacrament of grace and peace and life began Even that night when we betraied him Many nights did he spend in watching and praying for us and is there a night now for us to betray him That was a dark night when men went about to put out the Sun which brought them light Who can but wonder to see how Christ and they for whom Christ came were occupied at one time when they devised mischief against him and sought all means to destroy him 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 betraied him The reason why this action was deferred until night is because that was the time appointed by the Law to eat the pass-over which was like a Predecessor of this Sacrament The reason why he deferr'd it untill his last night was because the passeover could not be ended before the fulness of time and the true paschal Lamb were come to be slain in stead of the other Therefore how fitly did Christ end the Pass-over which was a sign of his sufferings so presently before his suffering And beside how sweetly did he confirm his Disciples faith when as they should see that the next day performed before their eyes which over night both in the Pass-over and in the Sacrament was so lively resembled unto them if any man from this do gather that we ought to eat the Lords supper at night as Christ did he must understand that we have not the same cause to do so which Christ had because of the Passover And therefore the Church which hath discretion of times and places hath altered both the time and the place using the Temples in stead of the chamber and the morning in stead of the evening for indifferent things are ruled by order and decency Touching the manner He took Bread and when he had geven thanks he brake it and gave it unto them He would not eat it not break it before he had given thanks to God. What need he which was God give thanks to God but to shew us what we should do when we eat our selves In all things give thanks saith Paul whereby we declare that all things come from God but the wicked believe easier that God doth take than that he doth give and therefore they never pray heartily unto him for any thing nor feelingly thank him for it For which the Lord complaineth saying I have loved you yet ye say wherein hast thou loved us Shewing that we are worse then the Ox which knoweth his feeder And if that we acknowledg all things from God yet we do like Lot Is it not a little one saith he
when he craved to go unto Zoar as though it were not much which he asked so we mince and extenuate the gifts of God before we receive them and after like them which have a grace for dinner and none for breakfast as though they had their dinners from God and breakfasts of their own Our example did not so although it was but bread which he received yet he was more thankful for bread than many which bury the fouls and fishes and beasts in their belly for if account of all were kept for one that prayeth Give us this day our daily bread a hundred take their bread and meat and sleep too which never pray for it After he had given thanks he brake it and gave unto them and said Take eat for when he had given thanks to God then it was sanctified and blessed and lawful to eat So when thou servest God then it is lawful for thee to use Gods blessings then thou maist eat and drink as Christ did but not before for these things were created to serve them which serve God if thou doest not serve him for them thou encrochest upon Gods blessings and stealest his creatures which are no more thine then thou art his for the good God created all things for good men as the devils possessions are reserved for evil men Therefore as Christ would not break the bread before he had given thanks to the founder so know that there is some thing to be done before thou receive any benefit of God and presume not to use his creatures with more liberty than his Son did which did not eat without giving thanks nor rise again without singing a Psalm It followeth This is my Body Here is the fruit of his Thanks before he prayed that the Bread and Wine might be blessed and they were blessed As Isaac's blessing shewed it self upon Jacob whom he blessed so Christ's blessing appeared straight upon these mysteries for it could not be said before This is my Body because it was meer Bread but now it may be called his Body because his blessing hath infused that vertue into it that it doth not only represent his Body but conveys his Body and himself unto us The efficacie of his blessing is in this Sacrament ever since sanctifying it unto us as well as it did to the Apostles even as Christ's Prayer stayed Peter's Faith after Christ was dead Now you have heard the meaning of these words He took Bread and blessed it and brake it and gave it you shall see with what a mystical resemblance they unite Christ and us First as Christ in the Supper took Bread to feed us so in his Birth he took our Flesh to save us Secondly as Christ when he had taken the Bread blessed the Bread to make it a Spiritual Food so Christ when he had taken our Flesh powred forth most rich and precious Graces into it to make it Food of Life unto us Thirdly as Christ when he had blessed the Bread brake the Bread so Christ when he had filled his Body with most precious Graces brake it up like a rich Treasure-House his hands by the nailes his back by the stripes his head by the thorns his side by the Spear that out of every hole a River of Grace and Goodness might issue and flow forth unto us Lastly as Christ gave the Bread when he had broken it so Christ by a lively Faith communicateth his Body after he hath Crucified it Hereby we are taught that when we see the Minister take the Bread to feed us we must conceive that Christ being God from everlasting took our Flesh to Save us When we see the Minister bless the Bread to a holy use we must conceive that Christ by uniting the God-head unto it sanctified his Flesh for our Redemption When we see the Minister break the Bread to sustain our Bodies we must conceive that Christ in his Death break his Body to refresh our Souls When we see the Minister give the Bread to our hand we must conceive that Christ as truly offereth himself to our Faith to be received of us Because upon these words the Papists ground their Transubstantiation that is That the Bread is changed into Christ's Flesh and the Wine is turned into Christ's Blood whereby we eat the same Body which dyed upon the Cross and drink the same Blood which issued out of his side That you may see the blindness of this Popish Dream I would have you but mark every word of the Scripture how they make against Transubstantiation that ye may see them slain like Goliah with their own Sword Even as God made Caiphas speak against himself so the Scriptures which Papists and other Hereticks alledge do make against themselves like the Baalites which wounded their own flesh I may liken their alâ—egations to Satan's when he tempted Christ in the Wilderness he alledged but one sentence of Scripture for himself and that Psalm out of which he borrowed it made so plain against him that he was necessitated to pick here a word and there a word and leave out that which went before and skip in the midst and omit that which came after or else he had marr'd his cause The Scripture is so holy pure and true that no word or syllable thereof can make for the Devil or for Sinners or for Hereticks yet as the Devil alledged Scripture tho' it made not for him but against him so do the Libertines Epicures and Hereticks as tho' they had learned at his School Now there is no sentence of the Scripture which the wiser Papists alledge boldly for Transubstantiation but this that Christ said This is my Body by which they may prove as well that Christ is a Door because he saith I am the Door or a Vine because he saith I am a Vine for his sayings are alike Figurative Speeches must not be construed literally but this is Hereticks fashion If you mark you shall see throughout that all the Testimonies which the Papists alledge for their Heresies are either tropes or figures allegories parables allusions or dark speeches which when they presume to expound allegorically or literally without conference of any other Scriptures then they wander and stray from the mark or else it is impossible that the Truth should maintain Error that is that the Scripture should speak for Heresie if it were not wrested and perverted therefore we see that Eve never erred untill she corrupted the Text. Now we will enter the lists with our adversaries and see whether these words do prove that the Bread and Wine are turned into Christ's Body Paul saith Jesus took Bread well then yet it is Bread when he had taken it then he blessed it what did he bless the Bread which he took well then yet it is Bread when he had blessed it then he break it what did he break the Bread which he blessed
they murmured not which they would as before if he had not resolved them before that to eat his Body and to drink his Blood was nothing but to come to him and believe in him After he had said so they murmured not because they did see some reason in it as it is plainly said This is my Body so it is plainly said These words are spirit that is they must be understood spiritually and not literally But if it be Flesh indeed why do they not satisfy the simple people how they may eat this Flesh in Lent when they forbid them to eat any Flesh they must needs eat it doubtfully and he which doubteth saith James receiveth nothing therefore he which eateth the Mass receiveth nothing I did not alledge the Fathers in my Sermon but if any suspend his assent till they bring in their verdict let him hear them make confession of their belief Augustin saith The Lord doubteth not to say This is my Body when he gave only a Sign or Sacrament of his Body Tertullian saith This is my Body that is a Sign of my Body Ambrose saith The Bread and Wine remain still the same thing that they were Theodoret saith After the Consecration the mystical Signs do not cast off their own nature but abide still in their first substance and form Origen saith The Bread that is sanctified with the word of God as touching the material substance thereof goeth into the Belly and forth again like other Meats Irenaeus saith That it hath two things in it one Earthly and the other Heavenly Cyril saith Our Sacraments avouch not the eating of a Man. Cyprian saith The Lord called Bread made of many grains his Body and called Wine made of many grapes his Blood. Athanasius saith Christ made mention of his Ascension into Heaven that he might withdraw his Disciples from corporal and fleshly eating Chrysostome saith God giveth us things spiritual under things visible and natural And again being sanctified it is delivered from the name of Bread and is exalted to the name of the Lord's Body although the nature of the Bread still remain And because they believe that the Pope cannot err Pope Gelasius setteth too his hand and saith with the rest Neither the substance of the Bread nor nature of the Wine cease to be more than they were before Tell us Papist do not these Fathers speak as plain as we Canst thou avouch Transubstantiation more flatly then they deny it How had this Heresy bin chased if the divel had hatched it in their time Thus the Scriptures on the one side and the Fathers on the other side did so trouble three Arch-papists Biel Tonstall and Fisher that Gabriel Biel saith how the Body of Christ is in the Sacrament is not found in the Canon of the Bible Tonstall saith It had been better to leave every Man to his own conjecture as they were before the Councel of Lateran than to bring in such a question Fisher saith No man can prove by the words of the Gospel that any Priest in these days doth consecrate the very Body and Blood of Christ. Here is fulfilled Out of thine own Mouth I will condemn thee But we will not carry the matter so because a Judg must have two Ears therfore now let them speak Because they cannot tell how the Bread and Wine should be turned into Flesh and Blood and yet appear Bread and Wine still they say it is a Miracle but how do they prove it if they contend it is a Miracle they must shew us a Sign for every Miracle may be seen like all the Miracles of Moses and Christ and the Apostles and therfore a Miracle is called a Sign because it may be seen like a Sign and the word signifieth a Wonder And the Jews craving a Miracle said Shew us a Miracle as though they were taught to judg of Miracles by sight All which doth shew that a Miracle may be seen but here no Miracle is seen Again a Miracle especially in the time of the Gospel is an extraordinary thing but they make this an ordinary thing for if the Bread and Wine be turned into Flesh and Blood then Miracles are as common as Sacraments and so because they have Mass every day they should work Miracles every day Lastly this seemeth strange that Augustin whom they so much honour gathered all the miracles which are written in the Scripture and yet amongst all speaks not of this therefore then it was counted no Miracle but Paul speaks of lying Miracles and this is one of them If they say that Christ can turn Bread and Wine into his Body and therefore he doth First they must prove that he will for they can do many things themselves which they do not because they will not therfore it is an old answer that from Can to Will no argument followeth The Leper did not say unto Christ If thou canst thou wilt but If thou wilt thou canst But the question which they think cannot be answered like their Invincible Navies is this If the Bread be not his Body why doth he call it his Body Resolve this knot and all is clear Mark then and we will loose it as well as we can He saith This is my Body as he saith after which is broken for you Why his Body was not broken before he suffered how did he say then which is broken before it was broken There is no sense of it but this the Bread was broken and signified that his Body should be broken Now as the breaking of the Bread did signifie the breaking of his Body so the Bread must needs signifie his Body but as his Body was not broken indeed when the Bread was broken so the Bread could not be his Body indeed for then his Body should have been broken when the Bread was broken Yet let them object what they can If say they the Bread and Wine be not changed into his Body and Blood why doth he speak so darkly he might have spoken plainer I answer though this seem dark to Papists yet it was not dark to the Apostles they understood his meaning well enough and all the rest for 1215 years after Christ before Transubstantiation was spoken off If the Apostles had not understood his meaning they would not stick to ask him as their manner was until they were acquainted with Christ's phrase whensoever they doubted upon any of his speeches they were wont to come unto him and say Master what is the meaning but they were used to such phrases for it was Christ's manner to teach by similitudes shewing one thing by another which is the plainest manner of teaching and most used in holy Scripture especially in the Types and Shadows of this Sacrament For example Christ calleth the Lamb the Passover in place whereof this Sacrament succeeded and therefore presently after they had eaten the Passover Christ instituted the
received like the Apostles or like Judas Thus we 〈◊〉 ended the Doctrine of the Lord's Supper Now if you can remember all that I have said yet remember the Text 〈◊〉 is examine your selves before you receive the Sacrament 〈◊〉 after FINIS The two Breasts of the Church Mat. 9. 20. â— Chr. 35. 6. The Division The Author Ioh. 1. 27. None but Christ may ordain Sacraments Joh. 1. 29. Rev. 7. 1. Iohn 1. 29. Gen. 17. 10. Who was therefore called John the Baptis Mat. 3. 1. Lev. 1. 5. 2. Why the Sacrament was instituted at night Why it was deferred to his last night Why we receive not the Lord's Supper at night Gen. 19. 20. Zuke 11. 3. Note Mat. 26 26 Gen. 27. Luke 22. Heb. 2. 16. John 17. 1. 1 Pet. 2 24. Ephes. 3. 17. 1 Sa. 17. 5. Joh. 18. 14. 1 K. 18. 28. Hereticks alledge Scripture like the Devil Mal. 4. Psal. 91. Mat. 26. 2. Joh. 10. 7. 9 Joh. 15. 1. Note Gen. 3. 3. Arguments against Popish Transubstantiation Mat. 22. 34 Mar. 14. 25 1. Cor. 10. 4. Uerse 3. 4. Verse 4. Gen 2. 9. Gen. 17. 11. Exod. 12. 3. Exod 23 11 Heb. 9. 1. Exod. 30. Exod 25. 24 Exod 17. 16 Mat. 3 16. John 6. 49. John 1. 33. 2 Cor. 11. 19 Exod. 12. Mat. 26. 26 John 19. Exod 27. John 6. 68. John 6. 60. John 6. 35. John 6. 63. Aug. upon the 3 Psal. Tertul. against Marcion the 4. book 4. book 4. can of Sacraments In his first dialogue upon the 15 of Mat. Iren. 4. book cap. 34. against Valentinus Ad ob Theod Anathematis 1. Book of Epi. In that Gospel whosoever speaketh a word c. Hom. 60. to the People of Antioch To Caesirius the Monk Against Eutiches the Heretick Upon the Canon lect 40. 1 Book of the Sacra pag. 46. Against the captivity of Babylon made by M. Luther Luk. 19. 22. The Papists allegations for the real presence Exod. 4. 8. 21. Exod. 9. 2. Thes. 2. Objection Answer Mar. 1. 40. Objection Answer Objection Answer Luke 8. 9. Mat 26. 17 Exod 12. 27 Gen. 17. 13. Gen. 12 3. Tit. 3. 5. 1 Cor. 5. Luke 22. 2. John 3. 35. Mat. 26. 25 Luk. 9. 8. John 4. 33. Luk. 24. John 6 3. Mat. 26. 2. Whether Christs mortal Body can be in the Sacrament Dan. 4. 15. Mar. 14 24 Christ spake not to the Bread and Wine but to his Disciples More in the Lord's Supper then Bread and Wine 1 Cor. 10. A Similitude Rom. 8. 3. Dan. 2. 25. A Similitude Another Similitude Augustin Luk. 11 27. Luk 8. 21. Note Joh. 16. 7. Pro. 31. 29. A way to know whether Christ's Body be in the Sacrament John 20. 27 Why Christ calleth the Bread his Body Verse 24. If Christ's body were in the Sacrament it were not a Sacrament but a Sacrifice Mat. 24. 23 2 Kin. 2. 17. Joh. 20. 17. Judg. 7. 22. A Monster of his Age. Eight Absurdities which follow Transubstantiation 1. Act. 19. 11. Rom. 8. 37. Act. 3. 21. 2. 3. 4. 5. Heb. 9. 28. and 10. 12. 6. 7. 8. Act. 5. 29. Conclusion Deut. 13. 9. and 9. Mat. 26. 28. Mar. 14. 24. Joh. 13. 34. Heb. 9. 18. Matt. 26. Luk 22. 20 Heb. 8. 13. For Types and Figures 1 Sa. 28. 14 Lev. 1 â—â—1 Heb. 9. 22. Deut. 4. 2. Rev. 22. 18. The Popish receiving under one kind confuted Mat. 26. 27. 1 Sam. 15. 3. Mat. 27. 35 How the Popish Priests do injure the dâ—â—pâ—e Col. 2. 21. Acts 5. 2. 1 Sam. 2. 13 Mar. 7. 13. jud 19. 30 Gen. 2. 27. Esay 1. 12. Verse 24. Mat. 26. 2. Gen. 1. 2 Cor. 4. 1. Mat. 7. 13. Ps. 119. 17. Matth. 23. Acts 3. 6. Mar. 15. 46 Mat. 13. 55 Luk 2. 16. Mat. 17. 27 Luk. 9. 57. Luk. 23. 3. A similitude of mans estate His words are not so but the effect of his words * Kings 20. 5 Luk. 7. 15. Matt. 26. 28. The merciful article Rev. 21. 6. Gen. 42. 25 Verse 26. Three arguments against Transubstantiation in one Verse Dan. 17. 6. Vers. 27. What it is to receive unworthily John 10. 27 Luke 1. 41. How receivers may be guilty of Christs death Mar 14. 44 Mar 25. 15 Mar 15. 25 Vers. 30. 1. Cor. 2. 16. How we should be prepared before we come to the Lord Table Joh. 13. 17. 1 Sam 9. 13 1 Kings 10 15. Sam. 2. 2. Exod. 12. 3. 6. 2 Chr. 35. All are bound to know the Scriptures Act. 17. 11. Note Exod. 20 1. c. 2 Cor. 13. 5. Joh. 5. 39. Ters 28. The divsion 2 Cor. 11. 14. 1 John 4. 1 A description of true examination Jer. 3. 6. Joh 9. 28. Mat. 13. 14. 1 Thes. 5. 21 Mat. 13. 25 Mat. 26. 12 Luke 3. 10. 1 Cor. 11. 13. Matt. 7. 3. Psal. 4. 4. Luk. 18. 11 Joh. 21. 22. 2 Kin. 5. 25 2 Kin. 5. 26 Luk. 22 31 1 Cor. 2. 11. Pro. 25. 3. 1 Cor. 2. 11. Luk. 9. 11. Judg. 16. 6 Luk 8. 18. Eccl. 4. 17. Luk. 1. 76. The second examination Job 1. 5. Luk. 22. 12. Gen. 3. 6. Mar. 2. 22. 1 Thes. 2. 16 Job 9. 28. 1 Cor. ii 29. Mar. 22. 11 The first examination upon the marks of true Spirits and the false in our selves or others 1 King. 22. 11. Deu. 18. 22 Mat. 7. 15. Mat. 7. 16. Rom. 14 14 Tit. 1. 15. Mar. 6. 21. The second examination upon the difference between the wicked the godly Num. 22. 19. Mat. 26. 39. Rom. 1. 17. Iam. 29. 1. 3 Matth. 6. 2 Tim. 3. Psal. 123. Matth. 6. Joh. 1. 12. Mat. 7. 17. Exo. 10. 16. 1 Sa. 15. 30. Mar. 17. 3. Dan. 3. 18. Isa. 51. 17. Rom. 2. 5. Luk. 8. 30. 2 Kin. 5. 18. Matt. 14 3. 6. Mat. 5. 43. Luk 6. 32. Psal. 14. 4. Zâ—ch 12. â—0 Rom 8. 16. 8. Gen. 4. 13. Act. 16. 25. Gal. 6. 17. 9. Psal. 119. â—1 10. Exo. 8. 15. Mat. 11. 29. 11. 1 Cor. 1. 18. Gen. 27. 20. Joh. 7. 17. 12. Ex. 15. 20. Job 13. 15. Pro. 14. 32. Pro 23. 18. 1 Sam. 10. 6 Dan. 5. 4. 1 Sam. 16. 23. 2 Isa. 6. 14. Gen. 51. 28. Phil. 1. 23. Luke 2. 29. 1 Kin. 22. 8. Esa 64. 6. Psal 16. 2. Mat. 4. 12. Psal. 103. 1 Dan. 4. 27. 1 Sa. 15. 30 Exod. 2. 38. Levit. 6. 12 The third Examination Mat. 4. 9. Josh. 24. 15 Mat. 26. 70 Josh. 7. 8. 1. 2 Kin 5. 16. Luk 16. 6. Although this is a Parable yet it carrieth the signification of a History 2 Sa. 11. 4. Gen. 12. 13 Gen. 20. 2. Mat. 4. 9. Psa 66. 18. 1 Kin. 18. 26. The fourth Examination Heb. 61. The receivers Articles Esa. 59. 20 Job 19. 25. Mat. 5. 44. Mat. 12. 36 Rev 22. 13 Rev. 2. 11. Luk. 12. 38 2 Tim. 3. 4. Mat. 19. 20 Gen. 8. 11. Mat. 5. 24. Mat. 22. 11 The preparation of Country-folk before they receive Judg 17. Joh. 13. 30. How a man shall know whether he have received well
Christ have any such body judg you Here they stand like a Fool which cannot tell on his tale Nabuchadnezzar dreamed a dream and knew not what it meant Beside I ask them to whom Christ spake when he said This is my Body S. Mark saith he spake to them that is to his Disciples well then if these words This is my Body were not spoken to the Signs but to the Persons not to the Bread and Wine but to the Receivers as the words which follow Do this in remembrance of me If these words were not spoken to the Bread and Wine then it is plain that they do not change the nature of the Bread and Wine If the nature of them be not altered then the substance remaineth and then we receive no other substance with them because two substances cannot be in one place What then is there nothing in the Sacrament but Bread and Wine like an hungry nunscion Nay we say not that the Sacrament is nothing but a bare sign or that you receive no more than you see for Christ saith that it is his body and Paul saith that it is the Communion of Christ's body and blood Therefore there is more in sacramental bread then in common bread though the nature be not changed yet the use is changed it doth not onely nourish the body as it did before but also it bringeth a bread with it which nourisheth the Soul for as sure as we receive bread so sure we receive Christ not onely the benefits of Christ but Christ although not in a Popish manner yet we are so joyned and united unto him even as though we were but one body with him As the Spouse doth not marry with the Lands and Goods but with the Man himself and being partaker of him is made partaker of them so the Faithful do not onely marry with Christ's benefits but with Christ himself and being partakers of him they are made partakers of his benefits for Christ may not in any wise be divided from his benefits no more than the Sun from his light It is said The Father gave us his Son and so the Son giveth us himself For as the bread is a sign of his body so the giving of the bread is a sign of the giving of his body Thus he lieth before us like a Pellican which letteth her young ones suck her blood so that we may say the Lord invited us to Supper and he himself was our Meat But if you ask how this is I must answer It is a Mystery but if I could tell it it were no Mystery Yet as it is said when three Men walked in the midst of the Furnace One like the Son of God walked amongst them So when the Faithful receive the Bread and Wine one like the Son of God seemeth to come unto them which fills them with peace and joy and grace that they marvel what it was which they received besides bread and wine For example thou makest a bargain with thy Neighbour for House or Land and receivest in earnest a piece of gold that which thou receivest is but a piece of gold but now it is a sign of thy bargain and if thou keep not touch with him happily it will clasp thee for all that thou art worth so that which thou receivest is bread but this bread is a sign of another matter which passeth bread Again thou hast an Obligation in thy hand and I ask thee what hast thou there and thou sayest I have here an hundred pounds why say I there is nothing but paper ink wax Oh but by this saist thou I will recover an hundreth pounds and that is as good So beloved this is as good that under these signs you receive the vertue of Christ's body and blood by Faith as if you did eat his body and drink his blood indeed which is horrible to think that any should devour their God thinking thereby to worship him never nay Heretick nor Idolater conceived so grossely of their GOD before the Papist We read of a People which did eat Men but never of any People which did eat their God. All the Apostles say that it was needful that Christ should take our flesh but no Apostle saith that it is needful that we should take Christ's flesh for all the blessings of Christ are apprehended by Faith and nothing fit to apprehend him whom we see not but Faith and therefore one of their own Pillers said Believe and thou hast eaten Faith doth more in Religion than the mouth or else we might say with the Woman Blessed are the breasts which gave thee suck and so none should be blessed but Mary but Mary was not blessed because Christ was in her body but because Christ was in her heart and least this should seem incredible unto you because Mary is called blessed among Women when Christ heard the Woman say Blessed are the breasts which gave thee suck he replyed unto her Blessed are they which hear the word of God and keep it these are my Brethrea and Sisters and Mother saith Christ as though the rest were no kin to him in Heaven though they were kin in Earth Thus if Christ were in thy body and thou shouldest say as this Woman Blessed is the body that hath thee in it nay would Christ say Blessed is the heart that hath me in it If Mary were no whit better for having Christ in her arms nor for having him in her body how much better art thou for having him in thy belly where thou canst not see him Must the Sun needs come to us or else cannot his heat and light profit us nay it doth us more good because it is so far off so this Sun is gone from us that he might give more light unto us which made him say It is good for you that I go from you therefore away with this carnal eating of spiritual things Many daughters have done vertuously but thou saith Salomon surpassest them all So many Hereticks have spoken absurdly but this surpasseth them all that Christ most be applied like physick as though his Blood could not profit us unless we did drink it and swallow it as a potion Is this the Papists union with Christ Is this the manner whereby we are made one Flesh with Christ to eat his flesh nay when he took our flesh unto him and was made Man then we were united to him in the flesh and not now Christ took our flesh we take not his flesh but belive that he took ours therefore if you would know whether Christ's Body be in the Sacrament I say unto you as Christ said unto Thomas touch feel and see In visible things God hath appointed our eyes to be judges for as the spirit discerneth spiritual objects so sense discerneth sensible objects As Christ taught Thomas to judge of his Body so may we and so should they therefore if you cannot see his
Body nor feel his Body you may gather by Christ's saying to Thomas that he would not have you believe that it is his body for my body saith Christ may be seen and felt And thus Transubstantiation is found a lyar Now if you ask me why Christ calleth the sign by the name of the thing it self I ask thee again Maist thou say when thou seest the picture of the Queen this is the Queen and when thou seest the picture of a Lyon this is a Lyon and may not Christ say when he seeth a thing like his body This is my Body I shewed you before that every Sacrament is called by the name of the thing which it doth signifie and therefore why should we stumble at this more then the rest The reason why the signs have the name of the things is to strike a deeper reverence in us to receive this Sacrament of Christ reverently sincerely and holily as if that Christ were there present in body and blood himself And surely as he which defaceth the Queens Seal is convicted of Contempt and Treason to her own Person so he which prophaneth the Seals of Christ doth not Worship Christ but despite him and that contempt shall be required of him as if he had contemned Christ himself This is the Reason why Christ calleth the signs of his body his body to make us take this Sacrament reverently because we are apt to contemn it as the Jews did their Manna It followeth Do this in remembrance of me That is these Signs shall be a remembrance of my Death When you break the Bread you shall remember the wounding of my body and when you drink the Wine you shall remember the shedding of my blood If we do this in remembrance of Christ's body which was broken like the Bread it is an Argument that his body is not there because remembrance is not of things present but of things absent we remember not but we see that which is before us This might put the Papists in remembrance that Christ is not Sacrificed now when we do but remember his Sacrifice this is not Christ's Sacrifice but a remembrance of his Sacrifice he was Sacrificed before and now it is applied lest his Sacrifice should be in vain This was done once really when he offered himself upon the Cross therefore that offering was called a Sacrifice because he was sacrificed indeed but this offering is called a Sacrament because it is but a sign of his Sacrifice If Christ in this Sacrament were offered indeed then it should be called a Sacrifice as his once offering was but because it is but a remembrance of his Sacrifice therefore it is called a Sacrament This is not a Sacrifice of Christ but a Sacrifice of our selves Least we should take it to be a Sacrifie of Christ Christ himself calleth it a remembrance of his Sacrifice Do this in my remembrance Here is our work as Christ hath done so must we do so we Minister and so you Receive we can give you nothing but that which we have received from him as Paul saith Therefore if Christ did not give his mortal Body which stood before them and could not profit them nor his glorified body which was not glorified then and when it was glorified ascended up into Heaven and there abideth How can these juggling Priests make their God again which made them They can no more turn Wine into Blood and Bread into Flesh than they can command a Gnat to be a Camel for it is a greater Work to make God than to make the World. Therefore as Christ saith When they tell you here is Christ or there is Christ believe them not So when they tell you that Christ is in Heaven and that Christ is in Earth in this place and that place believe them not for Elias's ascension was a figure of Christ's ascension when Elias was ascended yet some sought for his body upon Earth so though Christ be ascended yet many seek his body upon Earth but as they could not find Elias's body so these cannot find Christ's body altho' they have sought 300 Years But if his body were upon Earth as they say should we handle it and touch it now it is glorified After his Resurrection he said unto Mary Touch me not because his body was glorified that is not to be touched with fingers any more but with Faith. Therefore we read of none that touched his body after it was risen but only Thomas to settle his Faith. Thus you see we need to suborn no witnesses for every word in this Text which you seem to alledge for Transubstantiation doth make against Transubstantiation whereby if Antichrist doth signifie those which are against Christ you see who may be called Antichrist There is no question in Popery except Purgatory the Popes Publican and Tasker about which the Papists are at such civil Wars among themselves as about this Transubstantiation They cannot tell when the change beginneth nor what manner of change it is nor how long the change continueth Some hang one way and some another like the Midianites which fought one against another And no marvel though their Consciences stagger about it for to shew you the right Father of it it was one of the Dreams of Innocentius the Third in the Year of our Lord 1215. So many Years passed before Transubstantiation was named and then a Pope set it first on foot so it came out of Rome the Mother of all Heresies and for want of Scriptures hath been defended with Fire and Sword and swallowed more Martyrs than all the gulfs of the Papal Sea beside Now when the Doctrines of men go for Scriptures you shall see how many Errors rush into the Church for grant but this to Pope Innocentius as the Papists do that the Bread and Wine are are changed into Christ's body First it will follow that Christ's body is not ascended up to Heaven because it remaineth upon Earth and so one of the Articles of our Faith shall be falsified which saith He is ascended into Heaven or if he be ascended and descended again 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 Heaven Secondly It will follow that Christ hath not a true Body but a fantastical Body because it may be in many places at one time for if his Body be in the Sacrament he must needs have so many bodies as there be Sacraments nay he must have so many bodies as there be bits in every Sacrament Thirdly It will follow that his Body is divided from his Soul and consequently is a dead Body because the Bread is only changed into his Body and not into his Soul. Fourthly It will follow that the wicked and prophane and reprobate may receive Christ as well as the godly because they have a Mouth to eat as well
as the best Fifthly It will follow that Christ's Sacrifice once for all was not sufficient because we must Sacrifice him again and break his Body and shed his Blood as the Jews crucified him upon the Cross Sixthly It will follow that the Bread being turned into the body of our Redeemer hath a part of our Redemption as well as Christ. Seventhly It will follow that Christ did eat his own Body for all the Fathers say that he did eat the same Bread which he gave to his Disciples Lastly It will follow that a Massing Priest shall be the creator of his Creator because he makes him which made him All these Absurdities are hatch'd of Transubstantiation Thus when men devise Articles of their own while they strike upon the Anvil the Sparks fly in their Face and they are like the man which began to build and could not finish it When I see the Papists in so many Absurdities for entertaining one Error methinks he seemeth like a Collier which is grimed with his own Coals Therefore as in manners we should think of Peter's saying Whether is it meet to obey God or Men So in Doctrines we should think whether it be meet to believe God or Men Thus you have heard the Author of this Sacrament The Lord Jesus the time when it was instituted In the night that he was betrayed the manner how it was instituted after Thanksgiving the end why it was instituted for a remembrance of his Death and the discovery of Transubstantiation one of the last Heresies which Babylon hatch'd 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 Think what account ye shall give of that ye have heard The end of the First Sermon The Second SERMON ON THE Lord's Supper 1 Cor. XI 25 26 27 28. After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my blood this do as aft as ye drink it in remembrance of me For as often as ye shall eat this Bread and drink this Cup ye shall shew the Lord's death till he come Wherefore whosoever shall eat this Bread and drink the Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Let a man therefore examine himself and so let him eat of this Bread and drink of this Cup. HEre I am to speak of the second service as it were at the Lords Table and of that preparation which is like the Wedding Garment that every man must bring to this Banquet These words are diversly repeated of the Evangelists Here it is said This cup is the New Testament in my Blood. In Mathew and in Mark it is said This cup is my blood of the New Testament This is the first mention which Christ makes of a Testament as though now his promises deserved the name of a Testament because the Seal is set unto them which before this Sacrament was not sealed but like a bare writing without a Signet This word Testament doth imply a promise and therefore teacheth us that the Sacrament doth confirm and strengthen and nourish our Faith because it sealeth the promise which we should believe Here is to be noted that Christ doth not only speak of a Testament but he calleth it a New Testament which words never met together before as though the Law were for the old man to mortifie him and the Gospel for the new man to comfort him again or as if the Old Testament had so wash'd her Face and chang'd her Apparel at Christ's coming that one would not think it the same but a New Testament because even now she was shadowed with a Thousand Ceremonies and now they are gone from her like a mist at the Sun-rising As Christ calleth Love A new Commandement because he renewed it like a Law worn out of memory so he calleth the promise of salvation A new Testament because as it was renewed to Sem and after renewed to Abraham and after renewed to David so now he renewed it again which should be alway new and fresh unto us Every Tsteament is confirmed with blood the Old Testament was confirmed by the blood of Goats and Bullocks and Rams but the New Testament is confirmed by the blood of Christ My blood saith Christ is the blood of the New Testament nay This Cup saith Christ is the New Testament You may see then that they may gather as well out of Christ's words that the Cup is the New Testament as that the Wine is his Blood for Christ saith This Cup is the new Testament as well as he saith this wine is my blood or this bread is my body Beside when Christ speaks of a New Testament he implyeth that the Old Testament is fulfilled the Sacrifices and Ceremonies of the Law did signifie Christ before he came therefore they are fulfilled in his coming no more Sacrifices no more Ceremonies for the Truth is come Sacrifices and Cerimonies are honorably buried with the Priesthood of Aaron let them rest it is not lawful to violate the Sepulchers of the dead and take their bodies out of the Earth as the Witch would raise Samuel out of his Grave Therefore they which retain Ceremonies which should be abrogated Reliques of Judaism or Reliques of Papism may be said to violate the Sepulchers of the Dead and disturb the deceased like the Witch which presumed to raise Samuel out of his Grave This Testament is called a Testament in blood because the Testament and Will of a man is confirmed when the man is dead so Christ confirmed his Testament by his death Moses saith that life is in the blood so the blood of Christ is the life of this Testament If Christs blood had not been shed this Testament made unto us had been unprofitable as the Testament of a Father is unto his Son if the Father should not die but live therefore the Apostle saith without shedding of blood there is no remission of sins Therefore the Testament or Covenant of the remission of our sins is called the Testament in blood the blood of Christ is the Seal of the Testament which we have to shew unto God for the remission of our sins and the two Sacraments are a Seal of that blood to witness that it was shed Again this is a matter regarded in Testaments and Wills to the Testament of him that is dead no man addeth or detracteth but as the Testator made it so it standeth without alteration so should this Testament of Christ and this Sacrament of Christ no man should alter it now he is dead for he which addeth or detracteth hath a curse in Gods Book Therefore Christ when he Instituted this Sacrament commanded Do this that is do as I do least they should swerve one whit from
this is a poor and weak Testament which gave nothing Oh the goodliest Testament that ever was made for it bringeth to us the remissions of sins it is such a matter to forgive sins Yea the greatest benefit in all the world nay a greater benefit than all the world For thus it stood Thou hadst committed High Treason against the Queens Person thou art detected apprehended accused convicted and condemned upon it to be hanged and drawn quartered and thy Quarters to be set up for a spectacle like a Carcass which thou hast seen hanging upon a Gibbet and the Crows pecking upon it What a horror and shaking to thy mind to think of that day when all these torments and shame and fear shall surprize thee at once which would make thee quake and tremble if thou shouldst see but another so dismembred before thy face Thou hast no comfort now but this when I have suffered I shall be free before to morrow at this time all my pain will be past though my shame continue and my Children be beggers What grace what favour what mercy now to pardon thee all this and save thy life and set thee at liberty as though thou hadst never offended So I and thou and every one here had committed Treasons against the King of Kings and stood condemned for it not to suffer and then be free like them which break the laws of Men but to suffer and suffer and ever to suffer all that the Devils would heap upon us Then came the mercy of God for Christ which shed his Blood like an Umpire between God and us and said as Esay said to Hezechia Thou shalt not die but live loose him and let him go for he is mine So we were stayed like the Widows Son when he was carried to his grave This is the benefit of Christs death and this Sacrament is the remembrance of it and therefore whensoever we receive it this addition cometh with it Which is shed for the remission of sins Our fault was so heinous and grievous that no Ransom could countervail it unless God himself had suffered for us Being in this extremity neither Man nor Angel offered his Life for us but the Prince himself which should have crucified us came to be crucified of us for us that we might say with stedfast saith I believe the remission of sins not the satisfaction of sins but the remission of sins Mark this distinction against Popish Merits of Works or Penance Christ hath satisfied and not we we are remitted and not Christ therefore we say in our Confession I believe the remission of sins which I may call the quintessence and sweetness of the Twelve Therefore who but Antichrist durst deprave it If there be a satisfaction for our sins by Works or by Pilgrimages or by our Masses or by our Penance let Christ never be called a Forgiver but an Exchanger like the Pope which selleth his Pardons Wretched creatures which will not receive the Lord when he comes to their door Christ saith Take for nothing and they say no we will not take but buy Vile base miserable Man disdain to take Grace of God without satisfaction but they will cope with the Lord and give him so many Pilgrimages fast so many days hear so many Masses and pay so many Works for it untill they have done as much good as they have done evil Our sins are infinite God is infinite but our Works are finite in number measure Therefore be content with Josephs Brethren to take your money again and say that you have Corn for nothing that is you are saved for nothing or else when you say I believe the remission of sins you lie unto God because you do not believe the remission of sins but satisfaction for sins like the Papists It followeth As often as ye shall eat this Bread and drink this Cup ye shall shew the Lords death till he come Here are three invincible Arguments against Popish Transubstantiation like the three Witnesses under which every word doth stand First we are said to eat Bread then it is not Flesh but Bread. Secondly we are said to shew the Lords Death then it is but a shew or representation of his death Thirdly it is said until he come if he be to come then he is not come If he be come how can we say untill he come The effect of this Verse was shewed in these words Do this in remembrance of me For to say Do this in remembrance of me and to say So oft as ye do this you shew my death is much at one So that if you call this Sacrament a shew of Christs death as it is called here then it is not Christ or if you call it a remembrance of Christ as it is called there yet is it not Christ but a shew or remembrance of Christ but this is such a shew and remembrance that the next verse saith Whosoever receiveth it unworthily is guilty of the body and blood of Christ. Will ye know who Receiveth unworthily in the 29th verse Paul saith he discerneth not the Lord's Body i. e. which putteth no difference between this bread and othes but eateth like a Child the meat which he knoweth not and after the bread seemeth stones to him the wine poyson because his conscience telleth him I have received unworthily before I could say like David My heart is prepared My Sheep saith Christ know my voice as they discern Christs Body and therefore so often as they come into the Lords Table they seem to come into the Lords presence there they greet and kiss and imbrace one another with affections which none can know but they that feel like John which leaped in the Womb so soon as Christ came near him Will ye know beside what it is to be guilty of the body and blood of Christ even as Judas was guilty for betraying him and Pilate for delivering him and the Jews for crucifying him so they are guilty which receive this Sacrament unworthily as Pilate and Caiphas and Judas were If they be guilty of Christs death they are guilty of their own death too as if they had committed two murthers and therefore Paul saith after that many of the Chorinthians died only for the unworthy receiving this Sacrament As the Word is the savour of death to them which receive it unworthily so the Sacrament is the savour of death to them which receive it unworthily it never goeth into their mouth but they are traitors ipso facto and may say to Hell this day have I taken possession of thee because I am guilty of Christs blood Therefore it followeth immediately Let a man examine himself before he eat of this bread or drink of this wine as if he should say if he which receiveth this Sacrament unworthily be guilty of Christs death like Judas which hanged himself if these signs be received to salvation