summe of all these words is the institution vse of the Lords Supper First Paule sheweth the author of it The Lord Iesus then the time when it was instituted in the night that he was betraied then the manner how he did institute it he tooke bread and when he had giuen thankes he brake it 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 worthie sayeth Iohn to loose his shoe so wee are not worthie to waite at his trencher and yet he will haue vs sit at his table To him belongeth the power to ordaine Sacraments in his Church because he fulfilled the Sacramēts of the Law When Christ came the Passeouer ceased because he is our Passeouer that is the Lambe by whose blood 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 appoynted two other Sacraments for them in sted of the paschal Lambe which the Iewes did eate he hath giuen vs an other Lambe to eate which Iohn calleth the Lambe of God that is himselfe vppon whome all doo feede whosoeuer doo receiue this Sacrament with an assured faith that Christ died to possesse them of life The breaking of the bread doth signifie the wounding of his bodie the powring of the Wine dooth signifie the shedding of his bloud The eating of the bread and drinking of the Wine dooth signifie that his flesh and bloud do nourish in vs life eternall as the bread and Wine doo nourish the life present Instead of Circumcision which began at Abraham he hath ordeined Baptisme which began at Iohn a more liuely representation of the true circumcision of the heart because it representeth vnto vs the blood of Christ which washeth our soules as the water in Baptisme washeth our bodies Touching the time In the night saith Paule therefore this Sacrament is called The Lords Supper because it was instituted at night when they vsed to suppe But what night euen that night sayth Paule 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 he should haue thought to destroy men as men conspired to destroy him that night saith Paule this Sacrament of grace and peace and life began Euen that night when we betrayed him Many nights did he spend in watching and praying for vs and is there a night now for vs to kill and betray him That was a dark night when men went about to put out the Sunne which brought them light Who can but wonder to see how Christ and they for whome Christ came were occupied at one time when they deuised mischiefe against him and sought all meanes to destroy him then he consulted how to saue them and instituted the same night this blessed Sacrament to conuay al his graces and blessings vnto them Euen that night when they betrayed him The reason why this action was deferred vntill night is because that was the time appointed by the Lawe to eate the Passeouer which was like a predecessor of this Sacrament The reason why he deferred vntill his last night was because the Passeouer could not be ended before the fulnesse of time and the true Paschall Lamb were come to be slaine in stead of the other Therefore how fitly did Christ end the Passeouer which was a signe of his suffering so presently before his suffering And beside how sweetly did hee confirme his Disciples faith when as they should see that the next day performed before their eyes which ouernight both in the Passeouer 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 doe 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 and decencie Touching the manner 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 giuen thanks to God What neede he which was God giue thanks to God but to shew vs what we should do whē we eate our selues In all things giue thanks saith Paule 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 hartely vnto him for any thing nor feelingly thanke him for it For which the Lord complaineth saying I haue loued you yet yee say wherein hast thou loued vs shewing that wee are worse than the Oxe which knoweth his feeder And if wee acknowledge all things frō God yet we do like Lot Is it not a little one saith he when hee craued to goe vnto Zoar as though it were not much which he asked so we mince and extenuate the gifts of God before we receiue them and after like them which haue a grace for dinner and none for breakefast as though they had their dinners from God and breakefasts of their owne Our example did not so Although it was but bread which he receiued yet he was more thankefull for bread than many which burie the fowles and fishes and beasts in their belly for if a count of all were kept for one that prayeth Giue vs this day our dayly bread a hundreth take their bread and meate and sleepe too which neuer pray for it After he had giuen thankes hee brake it and gaue vnto them and sayd Take eate for when he had giuen thanks to God then it was sanctified and blessed and lawfull to eate So when thou seruest God then it is lawfull for thee to vse Gods blessings then thou mayest eate and drinke as Christ did but not before for these things were created to serue them which serue God if thou doest not serue him for them thou encrochest vppon Gods blessings and stealest his creatures which are no more thine than thou art his for the good God created all things for good men as the diuels possessions are reserued for euill men Therefore as Christ would not breake the bread before he had giuen thanks to the founder so know that there is some thing to be done before thou receyue any benefite of God and presume not to vse his creatures with more libertie than his Sonne did which did not eate without giuing thāks nor rise againe without singing
against the nature of all other Sacraments Againe there must bee a proportion betweene the Passeouer the Lords Supper because this was figured by the other Now the Iewes had in their Passeouer Bread and Wine and a Lambe so Christ instituting his Supper left Bread and Wine a Lamb which name is giuen to himselfe because he came like a Lamb and died like a Lamb. Againe if Christs verie bodie were offered in the Sacramēt then it were not a Sacrament but a Sacrifice which two differ as much as giuing and taking for in a Sacrifice we giue in a Sacrament we receiue therfore we say our Sacrifice and Christs Sacrament Againe euery Sacrifice was offered vppon an Altar Now marke the wisedome of the Holy Ghost least wee should take this for a Sacrifice he neuer names Altar when he speakes of it but the table of the Lord. Therefore it is no doubt but the diuell hath kept the name of Altar that wee might thinke it a Sacrifice Againe if the bread were Christs flesh and the wine his bloud as these two are separate one from the other so Christs flesh should bee separate from his bloud but his bodie is not diuided for thē it were a dead bodie Againe that which remaineth doth nourish the bodie and relish in the mouth as it did before which could not be but that it is the same foode which it was before Againe I would aske whose are this whitenesse and hardnes and roundnes and coldnes None of them say that it is the whitenesse and hardnesse and roundnes and coldnes of Christs bodie therefore it must needes bee the whitenesse and hardnesse and roundnes and coldnes of the bread or els qualities should stand without substances which is as if one should tell you of a house without a foundation Againe as Christ dwelleth in vs so he is eaten of vs but he dwelleth in vs onlie by saith Ephe. 3. 17. Therefore he is eaten only by faith Againe none can bee saued without the communion of the bodie but if all should communicate with it corporally then neither infants nor any of our fathers the Patriarkes or the Prophets should bee saued because they receiued it not so Againe Christ saith not this wine but this cup and therefore by their conclusion not onely the wine should be turned into bloud but the cup too Againe Paule saith They which receiue vnworthily receiue their own damnation But if it were the flesh of Christ they should rather receiue saluation than damnation because Christ saith He that eateth my flesh and drinketh my bloud hath life euerlasting Againe if they would heare an Angell from heauen whē Christs bodie was glorified an Angel said to the women He is risen and is not here as if he should say his bodie is but in one place at once or els he might haue been there though he was risen Againe why doo they say in receiuing this Sacramēt euer since the Primitiue church Lift vp your hearts if they haue all in their mouths To end this controuersy Here we may say as the Disciples sayd to Christ Whether shall we goe from thee I meane we neede not go to any other expositor of christ than Christ himselfe Therefore mark what he saith At first when Christ said that he was the bread of life and that all which would liue must eate him they murmured vntill he expoūded his words and how did hee expounde his wordes Thus He that commeth vnto me hath eaten and he that beleeueth in me hath drunke After when hee instituted this Sacrament in like wordes they murmured not which they would as before if he had not resolued them before that to eate his bodie and to drink his bloud was nothing but to come to him and beleeue in him After he had sayd so they murmured not because they did see some reason in it As it is plainly sayd This is my bodie so it is plainlie saide these words are spirit that is they must be vnderstood spirituallie and not literallie I did not alleage the Fathers in my Sermon but if any man suspend his assent till they bring in their verdit let him heare them make confession of their beleefe Augustine saith the Lord doubted not to say this is my bodie when he gaue onely a signe or Sacrament of his bodie Tertullian saith this is my bodie that is a signe of my bodie Ambrose saith the bread and wine remaine still the same thing that they were Theodoret saith after the consecration the mysticall signes do not cast off their owne nature but abide still in their first substance and forme Origen saith the bread that is sanctified with the word of God as touching the materiall substāce thereof goeth into the bellie and foorth againe like other meates Irenaeus saith that it hath two things in it one earthly and the other heauenly Cyrill saith Our Sacraments auouch not the eating of a man Ciprian saith the Lord calleth bread made of many graines his bodie and called wine made of many grapes his bloud Athanasius saith Christ made mention of his ascention into heauen that he might withdrawe his Disciples from corporal and fleshlie eating Chrysostome saith God giueth vs things spirituall vnder things visible and naturall And againe being sanctified it is deliuered from the name of bread and is exalted to the name of the Lords bodie although the nature of the bread still remaine And because they beleeue that the Pope cannot erre Pope Gelasius setteth to his hand and saith with the rest Neither the substāce of the bread nor nature of the wine cease to bee more than they were before Tell vs Papist doo not these Fathers speake as plaine as wee Canst thou auouch Transubstanciation more flatly than they denie it How had this heresie been chased if the diuell 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 Tonstal and Fisher that Gabriel Biel saith how the bodie of Christ is in the Sacrament is not founde in the canon of the Byble Tonstal saith It had been better to leaue euerie man to his owne coniecture as they were before the Councell of Laterane than to bring in such a question Fisher saith No man can proue by the words of the Gospell that any Priest in these daies doth consecrate the very bodie and bloud of Christ. Heere is fulfilled Out of thine owne mouth I will condemne thee But wee will not carrie the matter so because a Iudge must haue two eares therfore now let thē speake Because they cannot tell how the bread and wine should bee turned into flesh and bloud and yet appeare bread and wine still they say it is a myracle but how doo they prooue it If they contend it is a myracle they
words and made them come againe with Mayster what is the meaning for they were not so instructed yet before the resurrection to beleeue euery thing without questioning if it were contrarie to sense and reason but as they asked who had giuen him any meate when he sayd that he had meate and they could see none so they woulde haue asked what meate is this which wee see not how can euery one of vs eate his body and yet he hath but one body and that body is whole when we eate it loe hee standeth before vs and sayth that his body is like vnto ours and yet he takes bread and breakes it and giues it vnto vs to eate and when we eate it he saith This is my body and yet his body standeth before vs still If his body be like ours as he saith how can it be eaten and be there for ours can not Thus they would haue questioned if they had not bin vsed to such phrases but as they could vnderstand him when he called himselfe a stone and a rocke and a dore and a window and a Vine so they could pick out his meaning when he sayde that bread was his body for hee had tould them before that hee was the bread of eternall life Now the bread of eternall life is not eaten with teeth for the body cannot eate spiritually no more than the soule can eate corporally and therefore hee is such a bread as is eaten with faith and so himselfe faith in the Gospell of Iohn Marke this eating by faith and all the strife is ended Flesh and bloud indeede neede not faith to chewe 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 eate it but all which haue teeth might eate Christs body yea the Mice might eate it aswell as men for they eate the same bread that we doe aswell after it is consecrated as before If this be not enough to batter the ruines of this vpstart heresie I will come to interrogatories and see whether they haue learned it by rote or by reason If they ground their Transubstantiation vpō these words of Christ This is my body which he spake to his Disciples I aske them whether they receyue that body which was mortall or that body which is glorified because one of these bodyes they must needes receyue eyther his mortall body or his glorified body If they say that it is his mortall body the mortall body wil not profit them for you see that mortall foode is but for this mortall life neyther hath Christ a mortall body now to communicate vnto them because it is chaunged to an immortall body therefore they can not receyue the mortall bodie because Christ hath not a mortall body to giue them If they say that they receyue his glorified body then they must flie from this text for at that time Christ had no glorified body When this Sacrament was instituted and Christ sayd This is my body his body was not glorified because the Sacrament was instituted before his death and his body was glorified after his resurrection Therefore if they receyue the same body which the Apostles receyued as they saye they doo they cannot receyue a glorifyed bodye because then Christ had not a glorified body to communicate vnto thē Thus the rocks and sands are of both sides them they receyue a body neyther mortall nor immortall if Christ hath any such body iudge you Here they stand like a foole which cannot tell on his tale Nebuchadnezar dreamed a dreame and knew not what it meant Beside I aske them to whome Christ spake when he sayd This is my body Marke sayth hee spake them that is to his Disciples well then if these wordes This is my body were not spoken to the signes but to the persons not to the bread wine but to the receiuers as the words which follow Do this in remembrance of mee if these words were not spokē to the bread and wine then it is playne that they doo not change the nature of the bread and wine If the nature of them be not altered then the substance remaineth and then wee receyue no other substance with them because two substances cannot be in one place What then is there nothing in the Sacrament but bread wine like a hungrey nunscion Nay we say not that the Sacrament is nothing but a bare signe or that you receyue no more than you see for Christ sayth that it is his body and Paule sayth that it is the communion of Christs body bloud Therefore there is more in Sacramentall bread than in common bread though the nature be not changed yet the vse is changed it doth not only nourish the body as it did before but it bringeth a bread with it which nourisheth the soule for as sure as we receyue bread so sure we receyue Christ not only the benefits of Christ but Christ although not in a Popish manner yet we are so ioyned vnto him as though we were but one body As the spouse doth not marry with the lands and goods but with the man himselfe and being partaker of him is made partaker of them so the faithfull do not only marry with Christes benefits but with Christ himselfe and being partakers of him they are made partakers of his benefits for Christ may not be deuided from his benefites no more than the Sunne from his light It is sayd the Father gaue vs his Sonne and so the Sonne geueth vs himselfe As the bread is a signe of his body so the geuing of the bread is a signe of the geuing of his bodie like a Pellican which letteth her yong ones suck her bloud so that we may say the Lord enuited vs to Supper and he himselfe was our meate But if you aske how this is I must aunswer it is a mysterie but if I could tell it it were no mysterie Yet as it is sayd when three men walked in the middest of the fornace one like the Sonne of GOD walked amongst them So when the faithfull receyue the Bread and Wine one like the Sonne of God seemeth to come vnto them which fils them with peace and ioy and grace that they maruell what it was which they receyued besides bread and wine For example thou makest a bargaine with thy neighbour for house or land and receyuest in earnest a peece of goulde that which thou receyuest is but a peece of goulde but now it is a signe of thy bargaine and if thou keepe not touch with him happely it will claspe thee for all that thou art woorth so that which thou receyuest is bread but this bread is a signe of an other matter which passeth bread Againe thou hast an Obligation in thy hand and I aske thee what hast thou there and thou sayest I haue heere an hundreth pounds why
Christ saith When they tell you here is Christ and there is Christ beleeue them not So when they tell you that Christ is in heauen and that Christ is in earth in this place and that place beleeue them not for Elias ascention was a figure of Christs ascention when Elias was ascended yet some sought for his body vpon earth so though christ bee ascended yet many seeke his body vpō earth but as they could not finde Elias bodie so these can not finde Christs bodie although they haue sought 300. yeares But if his bodie were vppon earth as they say should wee handle it and touch it now it is glorified After his resurrection he sayd to Mary Touch me not because his bodie was glorified that is not to bee touched with fingers any more but with faith Therefore wee reade of none which touched his bodie after it was risen but onely Thomas to setle his faith Thus you see we need to suborn no witnesses for euerie worde in this text which they alleage for Transubstanciation doth make against Transubstanciation whereby if Antichrist doth signifie thē which are against Christ you see who may be called Antichrist There is no question in Poperie except Purgatorie the Popes publican tasker about which the Papists are at such ciuill warres among themselues as about this Transubstanciation They cannot tell when the chaunge beginneth nor what manner of chaunge it is nor how long the change continueth some hang one way and some an other like the Midianites which fought one against another And no meruaile though their consciences stagger about it for to shewe you the right father of it it was one of the dreames of Innocentius the 3. in the yeare of our Lord 1215. so many yeares passed before Transubstanciatiō was named and then a Pope set it first on foote so it came out of Rome the grandame of all heresies and for want of Scriptures hath been defended with fire and sword and swallowed more Martirs than all the gulfes of the Papall sea beside Now when the doctrines of men goe for scripture you shall see how many errours rush into the Church for graunt but this to Innocentius as the Papists doe that the bread and wine are changed into Christes bodie First it will follow that Christes bodie is not ascended vp to heauen because it remaineth vppon earth and so one of the articles of our faith shall be falsified which saith He is ascended into heauen or if he be ascended and descended againe an other article will be falsified which saith that he sitteth at the right hand of his father that is as Peter saith he abideth in heauen Secondly it will follow that Christ hath not a true body but a fantasticall body because it may be in many places at one time for if his body be in the Sacrament he must needes haue so many bodies as there be Sacraments nay he must haue so many bodies as there be bits in euery sacrament Thirdly it will followe that his body is diuided from his soule and consequently is a dead body because the bread is only changed into his body and not into his soule Fourthly it wil follow that the wicked and prophane and reprobat may receiue Christ as well as the godly because they haue a mouth to eate as well as the best Fiftly it will follow that Christes sacrifice once for all was not sufficient because we must sacrifice him againe and breake his body and shead his bloud as the Iewes crucified him vppon the Crosse. Sixtly it wil follow that the bread being turned into the body of our redeemer hath a part in our redemption as well as Christ. Seauenthly it will follow that Christ did eate his owne body for all the Fathers say that he did eate the same bread which he gaue 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 hatched of Transubstantiation Thus when men deuise articles of their owne while they strike vpon the handuill the sparkes flie in their face and they are like the man which began to builde and could not finish it When I see the Papists in so many absurdities for intertaining one error mee thinkes he seemeth like a Collier which is grimed with his owne coales Therfore as in manners we should thinke of Peters saying Whether is it meete to obey GOD or men So in doctrines wee should thinke whether it be meete to beleeue God or mē Thus you haue heard the author of this Sacramēt the Lord Iesus the time when it was instituted in the night that he was betraied the manner how it was instituted after thankes giuing the ende why it was instituted for a remembrance of his death and the discouerie of Transubstanciation one of the last heresies which Babylon hatched Now they which haue been Patrons of it before should do like the father and mother of an Idolater that is lay the first hand vpō him to end his life Thus I end Think what account ye shall giue of that ye haue heard In this Sermon leafe C. section 11. lin 3. for he spake them reade he spake to them A Treatise of the Lords Supper The second Sermon 1. Cor. 11. vers 25 26 27 28. 25 After the same manner also he tooke the cup when he had supped saying This cup is the New Testament in my bloud this doo as oft as ye drinke it in remembrance of me 26 For as often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 27 Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthelie shall be giltie of the bodie and bloud of the Lord. 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. HEre I am to speake of the second seruice as it were at the Lords Table of that preparation which is like the Wedding garment that euerie man must bring vnto this banquet These words are diuersly repeated of the Euangelists Heere it is sayd This cup is the new testament in my bloud In Mathew and in Marke it is sayd This cup is my bloud of the new testament This is the first mention which Christ makes of a Testament as though now his promises deserued the name of a Testament because the seale is set vnto them which before this Sacrament was not sealed but like a bare wrighting without a signet This word Testament doth imply a promise and therefore teacheth vs that the Sacrament doth confirme strengthen and nourish our faith because it sealeth the promise which wee should beleeue Heere is to be noted that Christ doth not only speake of a Testament but he calleth it a new Testament which words neuer met together before as
they aunswere then to that which exceedeth number and measure Therfore bee content with Iosephs brethren to take your money againe and say that you haue corne for nothing that is you are saued for nothing or els when you say I beleeue the remission of sinnes you lye vnto God because you do not beleeue the remission of sinnes but satisfactiō for sins like the papists It followeth As often as ye shall eate this bread and drinke this cup ye shall shewe the Lords death till he come Here are three inuincible arguments like the three witnesses vnder which euery worde dooth stand First wee are sayd to eate bread thē it is not flesh but bread Secondly wee are sayd to shewe the Lords death then it is but a shewe or representation of his death Thirdly it is sayd 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 Doo this in remembrance of me for to say Doo this in remembrance of me and to say so oft as you doo this you shewe my death is much at one so that if you call this Sacrament a shewe 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 it is not Christ but a shew or remembrance of Christ but this is such a shew remembrance that the next verse sayth Whosoeuer receiueth it vnworthelie is giltie of the body and bloud of Christ. Will yee knowe who receyueth vnworthilie In verse 29. Paule sayth hee discerneth not the Lords body that is which putteth no difference betweene this bread and other but eateth like a childe the meate which he knoweth not My sheepe sayth Christ knowe my voyce as they discerne Christes words so they discerne Christes bodie and therfore so often as they come to the Lords Table they seeme to come into the Lordes presence there they greete and kisse and imbrace one another with affectiōs which none can knowe but they that feele like Iohn which leaped in the womb so soone as Christ came neere him Will ye know beside what it is to be giltie of the bodie and bloud of Christ euen as Iudas was giltie for betraying him and Pilate for deliuering him and the Iewes for crucifying him so they are giltie which receiue this Sacrament vnworthely as Pilate and Caiphas and Iudas were If they be guiltie of Christes death they are guiltie of their owne death too as if they had committed two murders and therfore Paule saith after that many of the Corinthians died only for the vnworthie receyuing of this Sacrament As the word is the sauour of death to thē which receiue it vnworthily so the Sacrament is the sauour of death to thē which receiue it vnworthily it neuer goeth into their mouth but they are Traytors ipso facto and may say to Hell this day I haue taken possession of thee because I am guiltie of Christes 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 receyueth this Sacrament vnworthely be giltie of Christs death like Iudas which hanged himselfe if these signes be receyued to saluation or damnation like the word the next lesson is to examine your selues before you receyue least you receyue like the sunne of perdition which swalowed the bread and the Diuell together Therefore Let a man examine himselfe and so let him eate that is let him examin first and receyue after for if we should receyue the bread of the earth reuerently how should we receyue the bread of heauen Whē Iehonadab came to Iehu his chariot he said Is thy hart vpright as my hart is toward thee So whē we come to the Lords Table he would haue our hearts vpright to him as his heart is to vs for who feasteth his enemies 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 then with an vnwashen heart The Iewes were taught to choose the Lambe of the Passeouer on the tenth day of the first moneth in which moneth they came out of Egipt and on the 14. day after they were taught to eate him so they had foure dayes respit betweene the chosing and the killing to prepare and sanctifie thēselues for the Passeouer which was a signe of the Lords Supper This admonished them that the matter now to be performed was very waightie and therefore they were deepely to consider it for now was the action and somme of all saluation in handling if they did prepare themselues so before they did receyue the figure of this Sacrament how should we be prepared before we receiue the Sacrament it selfe Therefore as Iosiah commaunded the Leuites to prepare the people so Paule aduiseth the people to prepare themselues that is to examine whether they haue faith and loue and repentance before they come to this feast By this all may see first that Paule would haue euery lay man so skilfull in the Scripture that he bee able to examine himselfe by it for this admonition is not to them which minister the Sacrament but to all which receiue the Sacrament And the rule by which wee must examine our selues is the law which we should obey therefore 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 bee examined by the sixe petitions of Christs prayer our beleefe must bee examined by the twelue articles of faith our life must bee examined by the tenne Commaundements of the Lawe Now he which hath his Touchstone may trie gold from copper but he which hath it not takes one for the other Therefore before Paules Examine you had need to learne Christs Search Search the Scriptures and they will lighten you to search your selues This is the doctrine with which I will ende and the necessarie poynt for which I choose this text to teach you if I could that Christian arte how to examine your selues Let a man examine himselfe before he eate Here is first an examinatiō Secondly an examination of our selues Thirdly an examination before we come to the Sacramēt Touching the first here Paul saith Examin your selues but in 2. Cor. 13. he doubleth his charge Proue your selues and againe at next word Examine your selues as if he should saye this worke must be done when it is done because it is neuer thoroughly done and therefore we must double our examination as Paul doubleth his counsell If a man suspect his enemy he will try him with a question if that will not search him he will put forth another if that be spied he
of a Psalme It followeth This is my bodie Here is the fruite of his thankes before he praied that the bread wine might bee blessed and they were blessed As Isaacs blessing shewed it self vpon Iaacob whom he blessed so Christs blessing appeared straight vpon these mysteries for it could not bee sayd before this is my bodie because it was meere bread but now it may bee called his bodie because his blessing hath infused that vertue into it that it doth not onely represent his bodie but conuey his bodie and himselfe vnto vs. The efficacie of this blessing is in this Sacrament euer since sanctifying it vnto vs as well as it did to the Apostles euen as Christs prayer staied Peters faith after Christ was dead Because vpon these words the Papists ground their Transubstanciation that is that the bread is chaunged into Christs flesh and the Wine is turned into Christs blood whereby we eate the same bodie which died vpō the Crosse and drinke the same blood which issued out of his side that you may see the blindnesse of this Popish dreame I would haue you but marke euerie word of this Scripture how they make against Trāsubstanciation that you may see them slaine like Goliah with their owne sword Euen as GOD made Caiphas speake against himselfe so the Scriptures which heretickes alleage doo make against thēselues like the Baalites which wounded their owne flesh I may liken their allegations to Sathans when hee tempted Christ in the Wildernesse he alleaged but one sentence of Scripture for himself and that Psalme out of which he borrowed it makes so plaine against him that hee was faine to picke here a worde and there a worde and leaue out that which went before and skip in the middest and omit that which came after or els hee had marred his cause The Scripture is so holie and pure and true that no word nor sillable thereof can make for the diuell or for sinners or for hereticks yet as the diuell alleaged Scripture though it made not for him but against him so doo the Libertines and Epicures and Heretickes as though they had learned at his schoole Now there is no sentēce of the scripture which the wiser Papists aledge bouldly for their Transubstantiation but this that Christ sayd This is my body by which they may proue as well that Christ is a dore because he sayth I am the dore or a Vine because he sayth I am a Vine for his sayings are like Figuratiue speeches must not bee construed literally but this is Heretikes fashion If you marke you shall see thorough out that all the testimonies which the Papists aledge for their heresies are eyther tropes or figures or allegories or parables or allusions or darke speeches which when they presume to expound allegorically or literally without conference of other scriptures then they wander and stray from the marke or else it is impossible that the trueth should mainteyne error that is that the scripture should speake for heresie if it were not peruerted therefore we see that Eue neuer erred vntill she corrupted the text Now we will enter the lists with our aduersaries and see whether these words doo proue that the bread and wine are turned into Christes bodye Paule sayth Iesus tooke bread well then yet it is bread when he had taken it then he blessed it what did he blesse the bread which he tooke well then yet it is bread when he had blessed it then he brake it what did he breake the bread which he blessed well then yet it is bread when he had broken it then he gaue it what did he giue the bread which he brake well then yet it is bread when he had giuen it then they did eate it what did they eate the bread which he gaue them well then yet it is bread when they did eate it then he sayd this is my body what did he call his body the bread which they did eate well then yet it is bread If it be bread all this while when he did take it and blesse it and breake it giue it and they did eate it when is it turned into his body heere they stande like the Sadduces as mute as fisshes Now that ye may see that not we only say it is bread and wine after the consecration in the 27. verse Christ himselfe doth call it bread and wine after he had giuen it as he did before And in Marke hee sayeth I will drinke no more of the fruit of the Vine Here Christ saith that it was the fruite of the Vine which he dranke but his bloud is not the fruite of Vines but Wine therefore Wine was his drinke and not bloud Beside if you would heare Paule expound Christ he sheweth that all our Fathers had the same substance of Christ in their Sacraments that we haue in ours for he sayth They all did eate the same spirituall meate and all drinke the same spirituall drinke Straight he sayth that this meate and this drinke was Christ. Marke that he sayeth not onely They did eate the same meate that we eate but he sayth that this meate was Christ and not onely so but to shew that Christ is not a corporall meate as the Papists say he sayth he is a spirituall meate as we say therefore you see that we doo not eate him corporally no more than our Fathers but that as they did eate him spiritually so doo we for spirituall meate must be eaten spiritually as corporall meate is eaten corporally Againe for the signes to be turned into the thing signified by them is vtterly against the nature of a Sacrament and makes it no Sacrament because there is no signe for euery Sacrament dooth consist of a signe and a thing signified the signe is euer an earthly thing and that which it signifieth is a heauenly thing This shall appeare in all examples as in Paradise there was a very Tree for the signe and Christ the thing signified by it In Circumcision there was a cutting off of the skin and the cutting off of sinne In the Passeouer there was a Lambe and Christ. In the Sabaoth there was a day of rest and eternall rest In the Sacrifices there was an offering of some beast the offering of Christ. In the Sanctuarie there was the holie place and heauen In the Propitiatorie there was the golden Couering and Christ our couer In the Wildernesse there was a Rocke yeelding water and Christ yeelding his bloud In the Apparition there was a Doue and the Holy Ghost In the Manna there was Bread and Christ. In Baptisme there is verie Water which washeth vs and Christes bloud washing vs so in the Supper of Christ there is verie Bread and Wine for the signe and the bodie and bloud of Christ for the thing signified or els this Sacrament is
will moue another like one which putteth diuers keyes into a locke vntill it open So he which examineth must try 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 Try the spirites God examineth with tryalls the Deuill examineth with temptations the world examineth with persecutions we which are thus examined had neede to examine too If any man skill not what Examining meaneth the very word Examine is so pregnant that it prompteth vs how we should examine for it signifieth to put our selues vnto the Touchstone as if we would try Golde from Copper Therefore one sayth 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 euery 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 againe and beholdeth all her gifts her faith feare loue patience meekenes and marketh how euery one doth florish or wither If they fade and decay that she feeleth a consumption then she taketh preseruatiues and restoratiues of prayer and councell and repentance before the sicknesse growe 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 sodeinly To heare and reade pray and fast and communicate is a worke of many but to examine these works is the fashion of few and therefore Ieremy complayneth No man sayth What haue I done as if he should say no man examineth himselfe and therefore in all the scripture it is sayd but of one That he feared all his works as though he durst not thinke nor speake nor do any thing before he had examined what it was from whence it came whether it went so the more precious treasure is deeper hid in the ground The second poynt is to Examine our selues Paule sayth Try all things much more should we try our selues The good sower doth sow his owne ground but the bad sower doth sowe an other mans ground as the Diuell did The Disciples of Christ sayde Mayster is it I not Mayster is it hee The disciples of Iohn asked Mayster what shall wee doo not Mayster what shall they doo wee must obay some and heare others and admonish others and loue all but examin our selues That which we applie vnto others the Apostle applieth vnto our selues for whē we speake of an examiner we intend one which examineth other when wee speake of an accuser wee intend one which accuseth other when wee speake of a Iudge wee meane one which iudgeth others but the Scripture crieth Examine thy selfe accuse thy selfe iudge thy selfe that is bee not curious to search a more in thy brothers eye but pull out the beame which is in thy owne eye This doth shewe that they which sit in Gods chaire to iudge others commonly haue greater faults themselues thā they whome they vse to iudge and therefore Christ calleth their fault a beame and the others a mote This made Dauid say Examine thy heart thy heart is thy owne heart therfore thou must examine whether thou pray whether thou watch whether thou fast and not whether he pray whether he fast whether he watch as the Pharisie examined the Publican least thou haue Peters checke when he examined what Iohn shoulde doo Christ sayd What is that to thee followe thou me Thou art a priuate man and hast a priuate examination therefore let thy question be What haue I done and make thy Anatomie of thy selfe See beloued wee may not beleeue our selues before wee haue examined our selues for wee are false hearted and the notablest cosoner that deceiueth most for one time that he deceiueth others ten times deceiueth himselfe Because the flesh is a wylie seruant will lye like Gehezi to his owne master and face him that it hath not sinned when it commeth from sinne therefore as Elisha examined his seruant so the soule must examine her seruant that is man must be ielous of himselfe take himselfe for a lyar for a flatterer for a dissembler vntill hee bee throughly acquainted with himselfe for no man is so often beguiled as by himselfe by trusting his double heart and taking his owne worde without further triall If Paule had bid vs examine others wee would haue sifted them like Sathan Sathan hath desired to sift thee saith Christ to Peter so wee haue a desire to sift others euen Peter which was sifted of Sathan longed to sift Iohn and knowe what hee should doo before hee hearkened to his owne charge Therefore the helpe of examination is a needfull preseruatiue although we were as soūd as Peter They which are suspected of crime do not examine themselues but are examined of others least they should be partiall but a christian must examine himselfe of his crime and be his owne iudge his owne accuser and his owne condemner for no man knoweth the spirit of man but the spirit which is in man which will condemne him if he be guiltie and tel him all that he hath done with what minde he did it and what he deserueth for it This is the priuate araignement or close Sessions whē Conscience sits in her chaire to examine and accuse and iudge and condemne her selfe because she will not bee condemned of God Thus holy men haue kept their Sessions at home and made their hearts the forman of the Iurie and examined themselues as wee examine others the feare of the Lord stoode at the doore of their soules to examine euery thought before it went in and at the doore of their lippes to examine euery word before it went out whereby they escaped thousand sinnes which we commit as though we had no other woorke So thou shouldest sit in iudgement of thy selfe and call thy thoughts and speeches and actions to giue in euidēce against thee whether thou bee a Christian or an Infidell a sonne or a bastard a seruant or a rebell a Protestant or an hypocrit if thou finde not faith nor feare nor loue nor zeale when thou examinest thy selfe let no man make thee beleeue that thou art holie that thou art sanctified that thou art a Christian that thou art a beleeuer that thou art a Gospeller because thou art worse than thou seemest to thy selfe for euerie man is partiall to himselfe when he is most humbled Therefore if my heart tell me that I do not loue God whom shall I beleeue before my selfe As Salomon saith No man can search the heart of the king so Paule saith No man knoweth the spirit of any man but the spirit which is in man that is no man feeleth the heart of man