A TREATISE OF THE LORDS Supper in two Sermons Imprinted at London by R. Field for Thomas Man dwelling in Paternoster row at the signe of the Talbot 1591. To the Reader IN the first sermon the aduersarie is confuted In the second sermon the Communicants are prepared In both are many obseruations and the words of the text expounded Now labor for thy selfe as I haue labored for thee I would haue thee profit somewhat more by this booke because it hath weakened me more then all the rest Farwell 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 And when he had giuen thanks he brake it and said Take eate this is my bodie which is broken for you this dayes in remembrance of me THE Word and the Sacraments are the two breasts wherewith our mother doth nurse vs. Seeing euerie one receiueth and few vnderstand what they receiue I thought it the necessariest doctrine to preach of the Sacramēt which is a witnes of Gods promises a remembrāce of Christs death a seale of our adoptiō 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 but as the woman which had the bloudie issue touching the hemme of Christes garmēt drew vertue from Christ himselfe because she beleeued So Christ would that we touching these signes should draw vertue from himself that is all the graces which these signes represent Therefore as the Leuits vnder the Law were bound to prepare their brethren before they came to the Passeouer so preachers of the Gospel should prepare their brethrē before they come to the Supper of the Lord. For which purpose I haue chosen this place to the Corinthians which is the clearest fullest declaration of this Sacrament in all the scripture The Lord Iesus in the night c The summe of all these words is the institution and vse of the Lords Supper First Paul sheweth the author of it The Lord Iesus then the time when it was instituted in the night that he was betrayed then the manner how he did institute it he tooke bread and when he had giuen thankes he brake it and gaue vnto his Disciples 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 Iesus hath bid vs to supper I am not worthy saith Iohn to loose his shoe so we are not worthy to waite at his trencher and yet he wil haue vs sit at his table To him belongeth the power to ordaine Sacraments in his Church because he fulfilled the Sacraments of the Law When Christ came the Passeouer ceased because he is our Passeouer that is the Lamb by whose bloud we are saued When Christ came Circumcision ceased because he is our Circumcision that is the purifier and clenser of our sinnes Now these two sacraments are fulfilled he hath appointed two other Sacraments for them 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 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 eating of the bread and drinking of the wine doth signifie that his flesh and bloud doe nourish in vs life eternal as the bread and wine do nourish the life present 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 because it representeth vnto vs the bloud of Christ which washeth our soules as the water in Baptisme washeth our bodies Touching the time In the night saith Paul therefore this Sacrament is called The Lords Supper because it was instituted at night when they vsed to sup 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 if he had suffred against his will 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 Euen that night when we betrayed him Manie nights did he spend in watching and praying for vs is there a night now for vs to kill betray him That was a darke night when men went about to put out the sonne which brought them light Who can but wonder to see how Christ they for whom Christ came were occupied at one time when they deuised mischief against him 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 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 he deferred vntill his last night was because the Passeouer could not be ended before the fulnesse of time and the true Paschal Lambe were come to be slaine in stead of the other Therefore how fitlie did Christ ende the Passeouer which was a signe of his suffering so presently before his suffering And beside how sweetly did he confirme his disciples faith when as they should see that the next day performed before their eyes which ouernight both in the Passeouer 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 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 the morning in stead of the euening for indifferent things are ruled by order decencie Touching the maner He tooke bread and when he had giuen thankes he brake it and gaue it vnto them He would not eate it nor breake it before he had giuē thankes to God What neede he which was God giue thankes to God but to shew vs what we should doe when we eate our selues In all things giue thankes saith Paul whereby we declare that all things come from God 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 nor
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 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 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 and therefore whensoeuer we receiue it this addition commeth with it which is shed for the remission of sinnes our fault was so hainous and grieuous that no ransome could counteruaile it vnlesse GOD himselfe had suffered for vs. Being in this extremitie neither man nor Angel offered his life for vs but the Prince himself which shold haue crucified vs came to be crucified of vs 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 Marke this distinction against Popish merites of works or penance Christ hath satisfied and not we we are remitted and not Christ therfore we say in our Confession I beleeue the remission of sins which I may call the merciful Article because it is the quintessence and sweetnesse of all the twelue Therefore who but Antichrist durst depraue it If there be a satisfaction for our sins by our works or by our Pilgrimages or by our Masses or by our penance let Christ neuer be called a forgiuer but an exchanger like the Pope which selleth his pardons Wretched creatures which will not receiue the Lord when he comes to their dore Christ saith take for nothing and they say no we will not take but buy Vile base miserable men disdaine to take grace of God without satisfaction but they wil cope with the Lord giue him so manie Pilgrimages fast so many dayes heare so many Masses pay so many works for it vntill they haue done as much good as they haue done euill Our sinnes are infinite and God is infinite but our workes are finite in number and measure how can they answere then to that which exceedeth number and measure Therefore be content with Iosephs brethrē to take your money again 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 because you do not beleeue the remission of sinnes but satisfaction for sinnes like the Papists It followeth As often as yee shall eate this bread and drink this cup ye shall shew the Lords death till he come 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 Secondly we are said to shew the Lords death then it is but a shew or representation of his death Thirdly it is said vntill he come if he be to come then he is not come if he be come how can we say vntill he come The effect of this verse was shewed in these words Doe this in remembrance of me 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 so that if you call this Sacrament a shew of Christes 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 it is not Christ but a shew or remembrance of Christ 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 Will yee know who receiueth vnworthily In verse 29. Paul saith he discerneth not the Lords bodie that is which putteth no difference betweene this bread and other but eateth like a child the meat which he knoweth not and after the bread seemeth stones to him and the wine poyson because his conscience telleth him I haue receiued vnworthily before I could say like Dauid My heart is prepared My sheep saith Christ know my voice as they discerne Christs words so they discerne Christs bodie and therefore so often as they come to the Lords Table they seeme to come into the Lords presence there they greete and kisse and imbrace one another with affections which none cā know but they that feele like Iohn which leaped in the wombe so soone as Christ came neare him Will ye know beside what it is to be guiltie of the bodie bloud of Christ euen as Iudas was guiltie for betraying him and Pilate for deliuering him and the Iewes for crucifying him so they are guiltie which receiue this Sacrament vnworthily as Pilate and Caiphas and Iudas were If they be guiltie of Christs death they are guilty of their owne death to as if they had committed two murthers and therefore Paul saith after that many of the Corinthians died onely for the vnworthy receiuing of this Sacrament 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 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 because I am guiltie of Christs bloud Therefore it followeth immediatly Let a man examine himselfe before he eate of this bread 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 if these signes be receiued to saluation or damnation like the word the next lesson is to examine your selues before you receiue least you receiue like the sonne of perditiō which swallowed the bread and the diuel togither Therfore Let a man examine himselfe and so let him eate that is let him examine first receiue after 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 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 It is safer eating with vnwashen hands than with an vnwashen hart 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 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 This admonished them that the matter now to be performed was verie waightie and therfore they were deepely to consider it 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 how shold we be prepared before we receiue the Sacramēt it selfe Therfore as Iosiah commanded the Leuites to prepare the people so Paul aduiseth the people to prepare themselues that is to examine whether they haue faith and loue repentāce before they come to this feast 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 for this admonition is not to thē which minister the sacramēt but to al which receiue the sacrament And the rule by which we must examine ourselues is the law which we should obey therfore if the rule be vnknowne the examination must be vndone Our doctrine must be examined by the doctrine of the Prophets and Apostles our prayers must be examined by the sixe petitions of Christs prayer our beleefe must be examined by the 12. Articles of faith our life must be examined by the ten Cōmaundements of the Law Now he which hath his Touchstone may trie gold from copper but he which hath it not takes one for the other Therfore before Paules Examine you had need to learne Christs Search Search the Scriptures and they wil lighten you to search your selues 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 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 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 because it is neuer throughlie done and therefore we must double our examination as Paule doubleth his coūsell 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 that be spied he will moue another like one which putteth diuers keyes into a locke vntill it open 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 God examineth with trials the deuill examineth with temptations the world examineth with persecutiōs we which are thus examined had need to examine to If any mā skill not what Examining meaneth the verie word Examine is so pregnant that it prompteth vs how we should examine for it signifieth to put our selues vnto the Touch-stone as if we would trie Gold from Copper Therfore one saith that Examination is the eye of the soule whereby she seeth her selfe and her safetie and her danger and her way which she walketh and her pace which she holdeth and the end to which she tendeth she lookes into her glasse and spieth euerie spot in her face how all her graces are stayned then she takes the water of life and washeth her blots away After she lookes agayne and beholdeth all her giftes her faith feare loue patience meekenesse 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 repentance before the sicknesse grow thus euery day she letteth downe a bucket into her heart to see what water it bringeth vp least she should corrupt within and perish sodenly 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 and therfore in all the Scripture it is said but of one that he feared all his workes as though he durst not thinke nor speake nor do any thing before he had examined what it was from whence it came and whether it went so the more precious treasure is deeper hid in the groūd The second point is to Examine our selues Paule saith Trie all things much more should we trie our selues The good sower doth sow his own ground but the bad sower doth sow another mans ground as the deuill did 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 and heare others and admonish others loue all but examine our selues That which we applie vnto others the Apostle applieth vnto our selues 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 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 This doth shew that they which sit in Gods chaire to iudge others commonly haue greater faults themselues than they whom they vse to iudge and therfore Christ calleth their fault a beame and the others a mote This made Dauid say Examine thy heart thy heart is thy owne heart therefore thou must examine whether thou pray whether thou watch whether thou fast and not whether he pray whether he watch as the Pharisie examined the Publica least thou haue Peters checke when he examined what Iohn should do Christ said What is that to thee follow thou me Thou art a priuate man and hast a priuate examination therfore let thy question be What haue I done and make thy Anatomie of thy selfe See beloued we may not beleeue our selues before we haue examined our selues for we are false hearted and the notablest cosiner that deceiueth most for one time that he deceiueth others ten times deceiueth himselfe 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 therefore as Elisha examined his seruāt so the soule must examine her seruant that is man must be ielous of himselfe and take himselfe for a lyer for a flatterer for a dissembler vntill he be throughly acquainted with himselfe for no mā is so often beguiled as by himselfe by trusting his double heart and taking his owne word without further triall If Paule had bid vs examine others we would haue sifted thē