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
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
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