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
as willing and able to giue it as Naaman Whether thou wouldst not deceiue if thou were in such an office as the false Steward whose master referred all vnto him and knew not when he kept any thing backe Whether thou wouldst not fulfill thy lust as Dauid did if thou haddest his oportunitie and allurement and mightest do it without daunger of law like a King as Dauid might Whether thou wouldst not tell a lie as Abraham did if it stood vpon thy life which made him twise dissemble that his wife was his sister least he should die for her beautie Finally if it should be said vnto thee as the diuell said to Christ All these will I giue thee if thou wilt fall downe and worship me that is no more but if thou wilt sin whether thou wouldest yeeld or no. If thou haue sinned thus and thus before I wil not say therefore the Lord will not heare thee but Dauid saith If I regard wickednes in my heart the Lord will not heare me that is if for any cause a man purpose and carrie a minde to sin when he is tempted the Lord is so far from helping him that he wil stand like Ball as though he did not heare him for he hath a Traitors minde as deepe as any which thinks for a dukedome I wold betray my Prince though he neuer play the Traitor in his life Thus ye haue heard how to trie spirits and how to discerne a Christian from an hypocrite and how to oppose your hearts that yee may be sure to iudge rightly what ye are Now we come to that examination which is the epitome or abridgment of all these for memorie is short and all are not of one strength but some run and some goe and some creepe and all do well so long as they striue to perfection The matters whereof principally the minde should be examined before the Sacrament are these First whether thou haue faith not onely to beleeue that Christ died but that he died for thee for as the scripture calleth him a Redeemer so Iob calleth him his Redeemer The second article is whether thou be in charitie not whether thou loue thē which loue thee but whether thou loue them which hate thee for Christ commandeth vs to loue our enimies The third article is whether thou repent not for thy open and grose sins but for thy secret sinnes and pettie sins because Christ saith that we must giue account for euerie idle word The fourth article is whether thou resolue not to sin againe for any cause but to amend thy euill life not when age commeth or for a spurt but to begin now and last til death for Christ is Alpha and Omega both the beginning and the end as well in our liuing as in our being which hath made no promise to them which begin but to them which perseuere The last article is whether thou canst finde in thy heart to dye for Christ as Christ dyed for thee for we are bid not onely to follow him but to beare his crosse and therefore we are called seruants to shew how we should obey we are called souldiers to shew how we should suffer These are the receiuers articles wherof his conscience must be examined before he receiue this Sacrament happie is he which can say All these haue I kept for the Doue was not so welcome to Noah as this man is to Christ But if thou finde not these affections within but a nest of vices leaue thine offring at the Altar and returne to thine examination againe for thou art not a fit guest to sup with the Lord vntill thou haue on this Wedding garment How is it then that some regard their other garments more than this Paule saith Examine your selues and they examine their apparell if they haue new clothes in the countrey then they are readie to receiue I haue knowne many kept from the Sacrament a whole yeare togither by their masters for nothing but for want of a new sute to set them forth with their fellowes Others respect whether it be a faire day that they may walke after seruice making that day vpon which they receiue like a Schollers Thurseday which The two brests of the Church Matth. 9. 20. 2. Chro. 35. 6. The diuision The Author Iohn 1. 27. None but Christ may ordaine Sacraments Iohn 1. 29. Reuel 7. 14. Iohn 1. 29. Gen. 17. 10. Who was therefore called Iohn the Baptist Matth. 3. 1. Reuel 1. 5. Reuel 22. 14. Time Verse 23. Iob. 3. 3. Why this sacrament was instituted at night Why it was deferred till his last night Why we receiue not the Lords supper at night Vers 23. 24. 1. Thes 5. 18. Note Mala. 1. 2. Esay 1. 3. Gene. 19. 20. Luke 11. 3. Note Mat. 26. 30. Gene. 27. Luke 22. 32. Heb. 2. 16. Iohn 17. 19. 1. Pet. 2. 24. Ephes 3. 17. 1. Sam. 17. 51. Iohn 18. 14. 1. King 18. 28. Heretickes alledge scripture like the deuill Matth. 4. 4. Psal 91. 11. Matth. 26. 26. Iohn 10. 7. 9. Iohn 15. 1. Note Gene. 3. 3. Arguments against Popish Trāsubstantiation Matth. 22. 34 Mar. 14. 25. 1. Cor. 10. 4. Vers 3. 4 Vers 4. Gene. 2. 9. Gen◠17. 11. Exod. 12. 3. Exod. 23. 11. Heb. 9. 13. Exod. 30. Exod. 25. 24. Exod. 17. 16. Mat. 3. 16. Iohn 6. 49. Iohn 1. 33. 1. Cor. 11. 19. Exod. 12. Mat. 16. 26. Iohn 1. 29. Exod. 27. Iohn 6. 54. Mat. 28. Iohn 6. 68. Iohn 6. 60. Iohn 6. 35. Iohn 6. 63. Aug. vpō the 3. Psalme Tert. against Marcion the 4. booke 4. booke 4. ca. of Sacraments In his first Dialogue Vpon the 15. of Mat. Irenae 4. book cap. 34. against Valētinus Ad ob Theod. Anathematis 1. booke of Epi. In that Gospel whosoeuer speaketh a word c. Hom. 60. to the people of Antioch To Caesarus the Monke Against Eutiches the Heretike Vpō the Canon lect 40. 1. book of the Sacr. pag. 46. Against the captiuitie of Babylon made by M. Luther Luk. 19. 22. The Papistes allegations for the reall presence Exo. 4. 8. 21 Exod. 9. 2. Thess 2. 9. Obiect Obiect Answere Mar. 1. 40. Obiect Answer Obiect Answer Luk. 8. 9. Mat. 26. 17. Exod. 12. 27. Gen. 17. 13. Gen. 12. 3. Tit. 3. 5. 1. Cor. 6. 11. Luk. 22. 20. Iohn 3. 36. Matth. 26. 26. Luk. 9. 8. Iohn 4. 33. Luk. 24. 39. Iohn 16. 5. Iohn 6. 35. Marth 26. 26. Neither Christs mortal bodie nor his immortal bodie can be in the same Dan. 4. 15. Mar. 14. 24. Christ spake not to the bread and wine but to his disciples More in the Lords Supper than bread and wine 1. Cor. 10. 16. A similitude Rom. 8. 32. Dan. 3. 25. A similitude Another similitude Augustine Luke 11. 27. Luke 8. 21. Note Iohn 16. 7. Prou. 31. 29. A way to know whither Christs
words do prooue that the bread and wine are turned into Christes bodie Paule saith Iesus tooke bread well theÌ„ 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 brokeÌ„ 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 they did eate it what did they eate the bread which he gaue them well theÌ„ yet it is bread when they did eate it theÌ„ he said This is my body what did he call his bodie 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 and giue it and they did eate it when is it turned into his bodie here they stand like the Sadduces as mute as fishes Now that ye may see that not we onelie say it is bread and wine after the consecration in the 27. Verse Christ himselfe doth call it bread and wine after he had giueÌ„ it as he did before And in Marke he saith I will drinke no more of the fruite of the vine Here Christ saith that it was the fruite of Vine which he dranke but his bloud is not the fruite of Vines but Wine therfore wine was his drinke and not bloud Beside if you would heare Paule expound Christ he sheweth that all our Fathers had the same substaÌ„ce of Christ in their Sacramentes that we haue in ours for he saith 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 saith not onely They did eate the same meate that we eate but he saith that this meate was Christ and not onely so but to shew that Christ is not a corporall meate as the Papistes say he saith he is a spirituall meate as we say therfore you see that we do not eate him corporally no more than our Fathers but that as they did eate him spiritually so do we for spirituall meate must be eaten spiritually as corporall meate is eaten corporally Agayne for the signes to be turned into the thing signified by theÌ„ is vtterly against the nature of a Sacrament makes it no Sacrament because there is no signe for euery Sacrament doth coÌ„sist 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 verie 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 Passe-ouer there was a Lambe and Christ In the Saboth there was a day of rest eternall rest In the Sacrifices there was an offering of some beast and the offering of Christ In the Sanctuarie there was the holy place and heauen In the Propitiatorie there was the goldeÌ„ couering Christ our couer In the Wildernesse there was a Rocke yeelding water and Christ yeelding his bloud In the Apparition there was a a Doue 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 very Bread Wine for the signe the body and bloud of Christ for the thing signified or else this SacrameÌ„t is against the nature of all other Sacraments Againe there must be a proportion betweene the Passe ouer and 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 and a Lambe which name is giuen to himselfe because he came like â— Lambe and died like a Lambe Agayne if Christes verie bodie were â—ffered in the SacrameÌ„t theÌ„ 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 and therefore we say our Sacrifice and Christes Sacrament Agayne euerie Sacrifice was offered vpon an Altar Now marke the wisedome of the holy Ghost least we should take this for a Sacrifice he neuer names Altar when he speakes of it but The Table of the Lord. Therefore it is no doubt but the deuill hath kept the name of Altar that we might thinke it a Sacrifice Agayne if the bread were Christes flesh and the wine his bloud as these two are separate one from the other so Christes flesh should be separate from his bloud but his bodie is not deuided for then it were a dead body Agayne 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 Agayne I would aske whose are this whitenes and hardnes and roundnesse and coldnesse None of them say that it is the whitenesse and hardnesse and roundnesse and coldnes of Christes bodie therefore it must needes be the whitenesse and hardnesse and roundnesse and coldnesse of the bread or else qualities should stand without substaÌ„ces which is as if one should tell you of a house without a foundation Agayne as Christ dwelleth in vs so he is eaten of vs but he dwelleth in vs onely by faith Ephes 3. 17. Therefore he is eaten onely by faith Agayne none can be saued 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 Patriarkes or the Prophets should be saued because they receiued it not so Agayne Christ sayth not this wine but this cup and therefore by their conclusion not onely the wine should be â—urned into bloud but the cup to Again Paul saith They which receiue vnworthilie receiue their owne damnation But if it were the flesh of Christ they should rather receiue saluation than daÌ„nation because Christ sayth He that eateth my flesh and drinketh my bloud hath life euerlasting Agayne if they would heare an Angell from heauen when Christes bodie was glorified an Angell said to the women He is risen and is not here as if he should say his body is but in one place at once or else he might haue been there though he was risen Agayne why doe they say in receiuing this Sacrament euer since the Primitiue Church Lift vp your hearts if they haue all in their mouthes To end this controuersie Here we may say as the Disciples said to Christ Whither shall we go from thee I meane we need not to goe to any other
from this Text for at that time Christ had no glorified bodie When this Sacrament was instituted and Christ said This is my bodie his bodie was not glorified because the Sacrament was instituted before his death and his bodie was glorified after his resurrection Therefore if they receiue the same bodie which the Apostles receiued as they say they do they caÌ„not receiue a glorified body because then Christ had not a glorified bodie to communicate vnto them Thus the rocks and sands are of both sides them they receiue a bodie neither mortall nor immortall if Christ hath any such bodie iudge you Here they stand like a foole which cannot tell one his tale Nebucadnezar dreamed a dreame and knew not what it meant Beside I aske them to whome Christ spake when he said This is my bodie Marke saith he spake to them that is to his Disciples well then if these wordes This is my bodie were not spoken to the signes but to the persons not to the bread and wine but to the receiuers as the words which follow Do this in remembrance of me if these wordes were not spoken to the bread and wine then it is plaine that they doe not change the nature of the bread and wine If the nature of them be not altered then the substance remaineth and then we receiue 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 a hungrey nunscion Nay we say not that the Sacrament is nothing but a bare signe or that you receiue no more than you see for Christ saith that it is his bodie and Paul saith that it is the Communion of Christs bodie and bloud Therefore there is more in Sacramentall bread than in common breade though the nature be not changed yet the vse is changed it doth not onely nourish the body as it did before but it bringeth a bread with it which nourisheth the soule for as sure as we receiue bread so sure we receiue Christ not only the benefites of Christ but Christ although not in a Popish maner yet we are so ioyned vnto him as though we were but one body As the spouse doth not marry with the lands goods but with the man himselfe being partaker of him is made partaker of them so the faithfull do not onely marry with Christes benefites but with Christ him selfe being partakers of him they are made partakers of his benefites for Christ may not be diuided from his benefites no more than the Sunne from his light It is said the Father gaue vs his sonne and so the Sonne giueth vs him selfe As the bread is a signe of his bodie so the giuing of the bread is a signe of the giuing of his body Thus he lyeth before vs like a Pellican which letteth her yong ones sucke her bloud so that we may say the Lord inuited vs to Supper and he himselfe was our meate But if you aske how this is I must answere it is a mysterie but if I could tell it it were no mysterie Yet as it is said when three men walked in the middest of the fornace One like the Sonne of God walked amongest them So when the faithfull receiue the Bread and Wine one like the Sonne of God seemeth to come vnto them which fils them with peace and ioy and grace that they maruell what it was which they receiued besides bread and wine For example thou makest a bargaine with thy neighbour for house or land and receiuest in earnest a peece of gold that which thou receiuest is but a peece of gold but now it is a signe of thy bargaine if thou keep not touch with him happelie it will claspe thee for all that thou art worth so that which thou receiuest is bread but this bread is a signe of another matter which passeth bread Againe thou hast an Obligation in thy hand I aske thee what hast thou there and thou saiest I haue here an hundreth pounds why say I there is nothing but paper ynke and waxe oh but by this saiest thou I will recouer an hundreth pounds that is as good So beloued this is as good that vnder these signes you receiue the vertue of Christs body bloud by faith as if you did eate his bodie and drinke his bloud indeede which is horrible to thinke that any should deuour their god thinking thereby to worship him neuer any Heretike nor Idolater conceiued so grosly of their God before the Papist We reade of a people which did eate men but neuer of any people which did eate their God Al the Apostles say that it was needfull that Christ should take our flesh but no Apostle saith that it is needfull that we should take Christs flesh for all the blessings of Christ are apprehended by faith and nothing is fit to appreheÌ„d him whom we see not but faith and therfore one of their own pillars said Beleeue thou hast eaten Faith doth more in Religion than the mouth or else we might say with the woman Blessed are the brests which gaue thee sucke and so none should be blessed but Mary but Mary was not blessed because Christ was in her bodie but because Christ was in her heart and least this should seeme incredible vnto you because Mary is called blessed among women When Christ heard the womaÌ„ say Blessed are the brests which gaue thee sucke he replied vnto her Blessed are they which heare the word of God and keepe it these are my brethren and sisters and mother sayth Christ as though the rest were no kin to him in heauen though they were kin in earth Thus if Christ were in thy body thou shouldest say as this woman Blessed is the bodie which hath thee in it nay would Christ say Blessed is the heart which hath me in it If Mary were no whit better for hauing Christ in her armes nor for hauing him in her bodie how much better art thou for hauing him in thy bellie where thou canst not see him Must the Sunne needes come to vs or else cannot his heâ—â—â— and light profite vs nay it doth vs more good because it is so farre off so this Sunne is gone from vs that he might giue more light vnto vs which made him say It is good for you that I go froÌ„ you therfore away with this carnall eating of spiritual things Many daughters haue done vertuously but thou saith Salomon surpassest theÌ„ all So many hereticks haue spokeÌ„ absurdly but this surpasseth theÌ„ all that Christ must be applied like Phisicke as though his bloud could not profit vs vnles we did drinke it and swallow it as a potion Is this the Papistes vnion with Christ Is this the manner whereby we are made one flesh with Christ to eate his flesh Nay when he tooke our flesh vnto him and was made man
at one time for if his body be in the Sacramēt he must needes haue so many bodies as there be Sacraments nay he must haue so many bodies as there be bits in euerie Sacramēt Thirdly it will follow that his bodie is diuided from his soule and consequētly is a dead bodie because the bread is onely changed into body and not into his soule Fourthly at will follow that the wicked and prophane and reprobate 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 Christs sacrifice once for all was not sufficient because we must sacrifice him againe and breake his bodie shed his bloud as the Iewes crucified him vpon the Crosse Sixtly it will follow that the bread being turned into the body of our redeemer hath a part of our redemption as well as Christ Seauenthly it will follow that Christ did eate his owne bodie for all the Fathers say that he did eat the same bread which he gaue to his Disciples Lastly it will follow that a Massing Priest shal 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 they are like the man which began to build and could not finish it When I see the Papist in so many absurdities for intertaining one error me thinks he seemeth like a Collier which is grimed with his owne coales Therefore as in manners we should think of Peters saying Whether is it meete to obey God or men So in doctrines we should thinke whether it be meete to beleeue God or men Thus you haue heard the author of this Sacrament the Lord Iesus the time when it was instituted in the night that he was betraied the manner how it was instituted after thanks giuing the end why it was instituted for a remembrance of his death and the discouery of Transubstantiation one of the last heresies which Babylō hatched Now they which haue been Patrons of it before should do like the father and mother of an Idolatrer that is lay the first hand vpon him to shorten his life Thus I end Thinke what account ye shall giue of that ye haue heard The end of the first Sermon A TREATISE OF THE LORDES SVPPER The second Sermon 1. Cor. 11. vers 25. 26. 27. 28. 25 After the same manner also he tooke the cup whē he had supped saying This cup is the New Testamēt in my bloud this doe as oft as ye drinke it in remembraunce 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 guiltie 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 Lordes Table and of that preparatiō which is like the Wedding garment that euerie man must bring vnto this banquet These wordes are diuerslie repeated of the Euangelistes Here it is said 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 mētion 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 writing without a signet This word Testament doth implie a promise and therefore teacheth vs that the Sacrament doth cōfirme and strēgthen and nourish our fayth because it sealeth the promise which we should beleeue Here is to be noted that Christ doth not onely speake of a Testament but he calleth it a New Testamēt which words neuer met together before as though the Law were for the old man to mortifie him and the Gospell for the new man to comfort him agayne or as if the old Testament had so washt her face and chaunged her apparell at Christes comming that one would not thinke it the same but a New Testament because euē now she was shadowed with a thousand Ceremonies now they are gone from her like a myst at the Sunne rising As Christ calleth loue a New Commaundement because he renewed it like a Law worne out of memorie so he calleth the promise of saluation a New Testament Because as it was renewed to Sem and after renewed to Abraham and after renewed to Dauid so now he renewed it agayne which should bee alwaye new and fresh vnto vs. Euerie Testament is confirmed with bloud the old Testament was confirmed by the bloud of Goats and Bullockes and Rammes but the New Testament is confirmed by the bloud of Christ My bloud saith Christ is the bloud of the New Testament nay This Cup sayth Christ is the New Testament You may see thē that they may gather as well out of Christes wordes that the Cup is the New Testament as that the Wine is his bloud For Christ sayth This Cup is the New Testament as well as he sayth This Wine is my bloud or This bread is my body Beside when Christ speakes of a New Testament he implieth 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 comming no mo Sacrifices no mo Ceremonies for the truth is come Sacrifices and Ceremonies are honorably buried with the Priesthood of Aaron let them rest it is not lawfull to violate the Sepulchers of the dead and take their bodies out of the earth as the Witch would raise Samuell out of his graue Therfore they which retaine Ceremonies which should be abrogated reliques of Iudaisme or reliques of Papisme may be said to violate the sepulchers of the dead and disturbe the deceased like the Witch which presumed to raise Samuell out of his graue This Testament is called a Testament in bloud because the Testament and will of a man is cōfirmed when the man is dead so Christ cōfirmed his Testament by his death Moses saith that life is in the bloud so the bloud of Christ is the life of this Testament If Christes bloud had not been shed this Testament made vnto vs had been vnprofitable as the Testamēt of a Father is to his Sonne if the Father should not dye but liue Therefore the Apostle sayth without shedding of bloud there is no remission of sinnes Therfore the Testament or couenaunt of the remission of our sinnes is called the Testament in bloud the bloud of Christ is the seale of the Testament which we haue to shew vnto God for the remission of our sinnes and the
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
wicked is called a heart that cannot repent Beside as Christ cast out a legion of diuels at once so the godly would be purged of all their sinnes together but the wicked neuer consent to leaue all but as Naaman said Let the Lord spare me in this so euer he excepteth one sin which is his beloued sin like Herod which reformed manie things and yet would not leaue his brothers wife They are distinguished in Charitie for yee shall neuer see the wicked loue their enimies and therefore when the Pharises could not loue their enimies they taught that men might hate their enimies and Christ speaking of Publicans and sinners exhorteth his disciples not to loue like them because they loued none but their friends They are distinguished in Prayer for the wicked cannot pray therefore Dauid saith they call not vpon the Lord as if they had not the spirit of prayer therfore Christ calleth their prayers babling for they thinke not of God when they speake vnto him They are distinguished in Patience no hypocrite can beare the crosse but saith like Caine It is heauyer than I can suffer but Paul and Silas sing in prison for a faithfull man would haue something to humble him and reioyceth to beare his masters markes because the wounds of a louer are sweete They are distinguished in the vse of aduersitie for this is a proper and peculiar marke of Gods children to profite by affliction and therefore we read not in all the punishments of the wicked that one of them said like Dauid It is good for me that I haue bene afflicted They are distinguished in Humilitie for the wicked are not humbled before the Crosse like Pharao that neuer sorowed but when he suffered but the Apostles learned humilitie of their maister before their persecution came They are distinguished in their iudgment of the word for to the wicked it seemeth the hardest and simplest and vnpleasantest booke that is and therefore Paul saith that it is foolishnesse vnto thē But to the godly it seemeth the wisest and eloquētest and sweetest and easiest booke of all other as though God did sodainly bring the vnderstanding of it to them as Iacob said of his veneson according to that He that will do his will shall know his doctrine They are distinguished in their iudgement of God The wicked are perswaded now and then of Gods mercie for the present time while they feele it as the Iewes praised him alwayes when he did as they would haue him but they cannot perswade themselues that God will be mercifull to them stil like Iob which said Though the Lord kill me yet will I trust in him therefore the hope of the righteous is called hope in death Beside if the wicked loue God it is but for his benefits as Saul loued him for his kingdome And this is alway to be noted that in the wicked the fear of hel is greater than their hope of heauē but in the faithfull the hope of heauen is greater than their feare of hell They are distinguished in their delights for the sport of the vngodly is folly like Belshazzars and therefore when they are sicke or troubled they neuer runne to the Word for comfort as though Gods promises pertained not to thē but to feasts or tables or tales or musick as Saul did to the harp but al the delights of the godly are like Dauids daunce about the Arke they are neuer merrie but when they are doing well not at peace but when their prayers haue ouercome God like Iacob They are distinguished in their opinions of death for the faithfull long to be dissolued and although they might liue euer in continuall prosperitie yet they would not stay so long out of heauen but the wicked would neuer be dissolued because death comes alway vnto thē like a Iayler to hale vnto prison as Ahab said to Micaiah that he neuer prophesied good to him Hereby a man shal know whether he haue faith for if he beleeue the promises he wil be glad to receiue them They are distinguished in their sense of sinne Wicked men feele the lothsomnes of their vices but none but the faithfull feele the defects of their righteousnes The natural man neuer complaineth of his good works but vaunteth of them but a godly man findeth fault with his prayers and his almes and his watches like Isaiah that said his righteousnesse was like a menstruous Cloth As Christ met the tēpter in the wildernesse a place of prayer fasting and meditation so a godly man meeteth the tempter in his prayers and in his fastes and in his meditatiōs that is he findes some let or spot or want in all his deuotions Therfore vnlesse thy righteousnes mislike thee aswell as thy prophanesse know that yet thou art no further than the wicked They are distinguished in their ends for the childrē of God propose the glorie of God leuell all their thoughts speaches and actiōs as if they were messengers sent to carie him presents of honour Thus did Dauid when he said All that is within me praise the Lord as though himselfe had rather be without praise than his master but the childrē of the world set vp their owne glorie for their marke like Nebuchadnezzar which said for the honour of my maiestie Therefore they speake and looke and walk as if they did say to their tongue and eyes feete apparel as Saul said to Samuel Honor me before this people Lastly they are distinguished in perseuerance for the zeale of the wicked lasteth not therfore God saith They are soone turned out of the way but the zeale of the faithful was represented by the fire of the temple which neuer went out By these differences thou maist see how much thou doest differ from the wicked or whether thou be of their band Then come to the third examination As the diuell tempteth thee to see what thou wilt do for him so thou must tempt thy selfe and get of thy soule what it would do for God and what it would do for God and what it would suffer for him which hath suffered death for it Therefore here we will set downe certaine intergatories whereof thou shalt examine it First whether thou hast the hart of Ioshua to worship God as boldly as thou doest though al the world did renounce him and euery one did mocke thee as they did Noah while he built the Arke Whether thou wouldst not denie Christ as Peter did if thou were in Peters straights and nothing to succour thee but thy policie Whether thou wouldst not steale if thou diddest see a booty as fit as Achan which thou mightest catch vp and no man spie thee Whether thou wouldst refuse a bribe like Elisha if thou diddest meete with one which were
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